The word ‘I’ has two meanings – One predominant real ‘I’ and second the assumed ‘I’. The real ‘I’ always remains as-is but the assumed ‘I’ never remains the same, in fact it keeps on changing; for example – I am awake, I am sleeping, I am rich, I am poor, I am intelligent, I am fool, I am a monk, I am a householder etc. This assumed ‘I’ have mutually opposite recognition as well; for example – in front of father ‘I am son’ and in front of son ‘I am father’. Thus, this assumed ‘I’ is not our True Form. It is only because of our identification with this ‘I’, that we become bounded or defined, because the ‘I’ (that we have assumed our unification with) is bounded; There is no boundary in our True Form.
In order to free oneself from these boundaries, an aspirant should assume that ‘I am God’s own’ or else through his discerning power (vivek), understand that the assumed ‘I’ or the perishable (Unreal) is not his Real identity or form. The light of his real self which illuminates the mind-intellect, also illuminates ‘I’-ness. If one thinks deeply, then one will understand that the knowledge one gains is actually of the perishable, not of the imperishable. ‘I am’, this knowledge of the self always remains and nobody ever doubts it. But we cannot identify or know the Unreal (I-ness) that we have mixed with our True Form (existence). It is conclusive that the knowledge of perishable is gained only after separation from the perishable things and knowledge of imperishable is gained only after one has totally merged with the imperishable; because in reality we are distinct from the perishable and integrated with the imperishable. Hence, the moment one gains knowledge about the unreal (perishable), the same instance the unreal (perishable) is renounced i.e. one realizes the separation with the perishable. Once you realize the distinction with the unreal (perishable), our state is naturally and axiomatically situated in the real (imperishable), nothing has to be done for it. This imperishable self is the one which knows all the three states – wakefulness, dream and deep sleep; the changes happening in these states and their absence. During waking state, dream and deep sleep states are absent; in dream, waking and deep sleep are absent and in deep sleep, waking and dream states are absent. But never ever there is absence of our ‘self’. In all states, our real self or our real existence always remains the same (as-it-is). This is experienced by everybody. An aspirant should always value their experience i.e. always remain firm in ones true self.
Aawat harsh na upje javat shok na hoye,
Aisi rahni jo rahe ghar mein jogi hue.
iss jag ki koi vastu na hame suhaati,
pal-pal mein shyamal murti smaran hain aathi.
uga so hi aathve phoola so kumhlaye,
jidya deval dhah pade jaya so mar jaye.
From book ‘Sadhakon ke Prati’ by Swami Ramsukhdasji
NEW AUDIO FROM THE SAME BOOK – must listen
For Spiritual Aspirants – Discourse 2 (03/24/2018)
If you haven’t already heard, definitely also listen to this Bhajan during Ramayan nine day Parayana – 2018 at Gita Bhawan, Rishikesh
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