Man’s great mistake is to depend on unreal things. The mistake is that he thinks that he cannot live without those things that he acquires, which later depart. The “Self” is veritably and in fact a part of Paramatma (God) and it is real and unchanging (free from any modifications). All the things in this world are unreal and changing.
Nasato Vidhyate Bhaavo, Naabhaavo Vidhyate satah | (Gita 2/16)
The unreal has no existence, and the real never ceases to be (Gita 2/16)
If you look at your life, then, since childhood, everything has been changing – the body, it’s strength, abilities, it’s companions, time, places, circumstances etc., but I (Self) is the same one. Everything else has changed. That which changes is “unreal” (it is transient, it has no permenant existence), while the unchanging ‘Self’ that remains the same is “real” (never ceases to be). The Self, though being ‘real’ (imperishable, eternal), believes itself to be dependent on the ‘unreal’ (perishable). The ‘Self’ thinks it cannot manage without the ‘unreal’ (the perishable body, mind, family, friends, money, possessions etc). This is a grave mistake.
The ‘Self’ thinks that I will not be able to function without the body. I cannot manage, without money. I cannot live, without a family. I cannot sustain, without a house, I cannot do without clothes. I cannot survive without food and water. All of these are dependencies on the unreal, the perishable, the transient. The unreal has no independent existence. If it had an independent existence, then why would it be called unreal? Unreal means that which does not have an independent existence. Unreal is that which depends on something; that which constantly moves towards destruction; that which is perishing all the time; that which is constantly moving towards non-existence. The primary mistake is that, though the Self is real, it takes the support of the unreal, and it becomes dependent on it, and even in that dependent state, it thinks that it is independent.
How is the dependent one, thinking that it is independent? Try to understand this point! Let us say that you need a pair of eye glasses. Now the thought arises, that what should you do ? You need a pair of eye glasses! Now who to ask? Who will get them to you ? You do not have the money; therefore you become dependent on money or a person who can provide it for you. If you had the money, then you would not be dependent, and right away you would pay the money and acquire it. But instead, you believe yourselves to be dependent, due to not having money. Now think! Is the money part of one’s ‘Self’? In other words, isn’t the money “foreign” (separate – apart from one’s “Self”).
On having money, you consider yourself to be independent, but as such you become dependent on the money. Such is your intellect, that you regard yourself to be independent in dependency.
This is a great misfortune that you presume your dependence as independence. There is no greater sin than this presumption. All the sins such as, injustice, lying, cheating, as well as, hell etc., are the result of this dependence. Now think! Is money “Self” (Swayam) or is it “foreign” (par, not part of the Self)? Is there independence when there is dependence on money? It is a great misfortune that though being dependent, you feel you are independent. You assume that if you had money then you would immediately take the train, fly over-sees, buy so and so things. This is dependence on money. It is clearly evident, that without money you cannot get these things, then when will you become independent? You will become independent, when you have no need for anything at all; when you do not have a need for eye-glasses, nor food-water, nor clothes. When will this happen? It will happen, when you feel you are separate from the body.
When you identify yourself with the body, the needs of the body become your own needs. When a man gets married, and goes to buy “lenghaa” (like a petticoat, a voluminous skirt) and nose ring etc. for his wife, he says to the shop-keeper, that he needs these things. The shop-keeper asks him, “Do you wear these? He says, no not for me, it is for the wife. On assuming a relationship with his wife, now the needs of the wife, are perceived as his own needs. As such these are not your needs, rather, these are the needs of the body. You have no need of anything at all.
Questioner – I don’t feel that I am different from the body, what to do?
Swamiji – The body itself is “me” and it is “for me” – this is association with “unreal” (perishable). You are real (imperishable), while the body is unreal. You are imperishable and eternal, while the body is perishable and destructible. Therefore how can you be one with the body?
Questioner – We know this point, but this knowledge does not remain permanently. What to do?
Swamiji – If it does not remain with you, then do you feel sorry about this? Do you see any harm, any loss in this knowledge not staying or staying (lasting)? If you want this knowledge that “I am separate from this body” to last, then, you will find no obstacles at all in this. You are not sorry at all that this knowledge does not last for long. Right now you are saying so, that this does not last, but at other times also do you remember this?
It is not a rule that you are always able to find a way to fulfill the needs of the body. As such the needs of the body are fulfilled on their own.
Praarabdh pehle rachaa, peeche rachaa sharir |
Tulasi chinta kyon kare, bhaj le Shri Raghuveer ||
There is no contract on you for the sustenance of this body. Simply by worrying about the sustenance of this body, you are intentionally causing turmoil and misery. As such, this body will be sustained as it is supposed to be, whether you make an effort or not. If you are destined to die without food then, however much effort you make, you will have to die without food. If you are not supposed to die, then whether you do not put forth any effort, the body will be taken care off.
You do not pay attention to this point that God has already made the provisions for the sustenance of this body, but not for the fulfillment of your desires and thirsts (Trushnaa)! Not at all! Not one bit! There is no provision for the fulfillment of such desires such as – may I get so much of a something etc., but there is full provision for the sustenance of this body. He who has given birth, he has made full arrangements for its sustenance. Had you or I produced the milk in your mother’s breasts? Had either you or I made any effort to produce the milk? He who made provision for the mother’s milk, has he changed now? Has he died ? Has he changed the old rules now? Therefore never worry about the sustenance of this body. I do not forbid you from making an effort; make effort only for the sustenance. This is because objects have a connection with one’s actions (karmas). Therefore perform actions, but do not worry.
A car can be in four states –
1. It is parked in the garage. Neither the engine is moving, nor the wheels are turning. Both are at a stand still.
2. When the car is started, the engine comes one, the wheels are not moving.
3. When the car takes off, then both the engine and the wheels are moving.
4. While driving, there comes a clear ground, where the road ahead is absolutely clear for a long distance. There are no trees or any obstacles in the way, and the road ahead is somewhat sloping downwards. At that time if the engine is shut off, then the wheels are turning, but the car continues to cruise ahead, and the petrol will also not be used. In this way there are four states of a car.
The best state is when the car is cruising with the engine idle, and the wheels are also moving (traveling without consuming any fuel). The worst state is when the oil is consumed i.e. the engine operates, but the wheels don’t move. Similarly, when you are worrying (chintaa) – this is the ordinary state (exhausting energy without positive outcome). But if you do your duty, without worrying, this is the great (highly efficient) state. This has been called as “Karmayog” in the Gita, the discipline of the selfless (unattached) action.
Your right is to work only, but never to its fruit, let not the fruit of action be your object, nor let your attachment be to inaction (Gita 2/47).
Karmamyevaadhikaaraste maa phaleshu kadaachan |
Maa karmaphalaheturbhoormaa te sangostavka || (Gita 2/47).
Never remain without doing something. Keep on working, but never have a desire to get the fruit. Don’t worry about what you will get and how you will get it. Objects are not attained, by desiring or worrying. Objects are attained by actions, whether these actions are of the past (destined) or of the present. Therefore do your duty. Why are you operating your internal engine? i.e. why do you worry?
There is one thing to understand about worry. There are two states of the inner faculty (antahkaran), one is worry and the other is thinking. Thinking is necessary, while worry is an evil which ruins the intellect. When work is done after giving proper thought to it, then that work will turn out to be great! If instead you begin to worry, then the work will not be so good. There will be mistakes in it. He who worries and regrets, does not have the presence of mind, and his intellect is destroyed. Therefore do not worry, rather, before doing any work think through everything properly. Whatever it is you do, even if it be the smallest of tasks or the greatest of work, do it after thinking it through properly.
It is not in our hands that we will be able to fulfill the essential needs of this body. As such there are no indispensability at all, because the body is also not real “vaastavik“, then how can it’s need be real? The Self is real, therefore its need is real, it is innate “vastavik”. Your urgent need it to realize the essential nature of the Self (atma tattva). If the requirements pertaining to the sustenance of this body, are to be fulfilled, then they will be fulfilled, and if not, then they will not be fulfilled; but if you desire the indispensable need for God (Divinity, Truth), then surely it will be fulfilled; because for this purpose alone this human body has been received. This human body has not been received for eating and drinking. I have not read anywhere in the scriptures that this human body has been received for earning money, or for sense enjoyments. This human body had been received so that once and for all one attains salvation, one is uplifted. Only for this the human body has been received.
A great secret hidden in this, is that attainment of God (Paramatma tattva) is not with the body! That divinity (God) is attained through “vivek” (the power of discrimination). That essence (God) is not attained by the body, senses, mind, and intellect. It is only the “Vivek” that will help in knowing the Real-Unreal, Eternal-Perishable, Essence-Non-essence, etc. When the ‘Vivek” is utilized properly, both the worldly work, as well as, spiritual work (Parmarthik) will turn out great. Therefore, use the “vivek” properly. It is only for this purpose, that the human body has been attained.
Narayana ! Narayana ! Narayana !
From “Kalyaankari Pravachan” in Hindi or ‘Benedictory Discourses’ in English by Swami Ramsukhdasji.
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