Acharya Sharma viewed spirituality as an evolution of human psychology. He realized divinity as evolved culmination of spirituality. He affirmed intellectual purity, prudence and piety of the sentiments of love, compassion and altruist service as spiritual virtues reflecting the presence of thee in the human self.
' I have completed seventy-eight years of my life in 1989. During this long life-span, I pursued only one aim and that was to investigate how siddhi (spiritual awakening) could be attained by sadhana. It occurred to me that just as several scientists devoted their entire lives in doing basic research work and had thus served mankind, it should be seriously examined whether the age-old belief that sadhana leads to siddhi is correct or not and that this experiment should be done not on others but on myself. '
Man has his own limitations like a child. He potentially gets infinite strength from his Creator, the Omnipotent God. This, however, is conditional. Children do not know proper utility of objects and cannot take care of them. So they are given cheap toys, petty balloons, rattles, whistles, lemon juice, toffees etc. When a child grows up, understands his responsibilities he gets everything in inheritance without demanding anything. For this he is not required to beg, beseech pathetically or offer prayers. God and divinised human beings are keen to give a thousand times more than what we ask for, provided we have demonstrated our competence to utilize the divine gifts for noble and altruistic purposes and not for gratification of our perversely petty, egoistic desires and hungers.
Whatever Sugreev, Vibhishan, Sudama, Arjun got and whatever they did was not the result of their own ego-centred efforts. The supreme power of God was working behind. Canals get water from rivers. Distributaries which supply water to the fields get it from the canals. If there is any disorder or mishap anywhere there is bound to be a breakdown in the entire chain. Man can establish intimate relationship with God on some definite basis. There is no scope in it for anything like flattery. God does not play favorite with anyone. He is bound by the laws underlying the smooth working of His cosmos. He is impartial.
How could sublime spiritual achievement be possible ? It was possible by cultivation of competence or worthiness. It is also known as Jivan- sadhana. Electric current flows through a metal wire and not through wood. A dry log of wood burns far more quickly and brightly than a wet one. A mother takes up a child into her lap when he is neat and clean. If he is stained with filth and dirt, she will first wash and clean him and then take him in her lap and feed him. For securing nearness, proximity to God, purity of character is a must. Several persons had remained soiled with carnal cravings in their previous lives but the moment they took to faith, devotion and sadhana their lives were transformed beyond recognition.
Valmiki, Angulimal, Bilva-mangal, Ajamil became saints in the true sense of the term, the moment they surrendered themselves to God, although their past lives were far from pious. We adopt the policy of Ram nam japana paraya mal apana (mechanically taking Ram’s name but coveting what belongs to others). We go on doing evil deeds and yet think that by worshipping God merely through outward symbolic acts, we will escape from retribution for our trespasses. Is this not a great delusion?
Before dyeing, a cloth has to be washed. Before sowing it is necessary to plough the land. To earn the grace of God one has to lead a pious life and become a sadhak. A sadhak alone can become a true devotee. In the absence of jivan- sadhana the thoughts, character, diet and daily routine of a person will all be disorganised. Such a person will always remain restless on account of greed and desires and he will never be able to concentrate his mind. No purpose is served merely by performing karma-kand and symbolic worship. Worship is directly related to inner feelings. With such sublimated feelings alone a person is able to assimilate righteousness in his attitudes, actions and nature.
At birth, everybody is crude and unpolished. Every soul brings with it, from previous lives, more or less load of evil tendencies and impressions. They are not eradicated all of a sudden. Grace of the Guru or paja-pauh (rituals) also does not serve this purpose. The only way is to struggle hard against the evil tendencies. A parallel army of noble thoughts, duly trained, should be kept in readiness to fight it out as soon as an evil thought creeps in. Evil thoughts and tendencies cannot exist for long if they are not allowed to consolidate their position in our minds. Their strength is limited. They mainly depend on habits and conventions, while good thoughts have always the strong support of logic, facts, proof, wisdom etc. The authors of ancient scriptures have rightly pointed out that ultimately truth alone prevails. In other words, it is the divine virtues and noble tendencies that form part of our real higher nature; evil tendencies are only aberrations and shadows without substance. When monkeys and bears can be trained to display amazing feats, there is no reason why a raw and crude mind could not be refined and made righteous through concentrated sadhana.