The most important message for aspirants (sādhaks) is – to be free of dependencies. The need for a perfect body, money, relation, place, (time) period etc. are all dependencies. It is a myth that those who are rich (wealthy), those who have knowledge, intellect, strength, can serve the world better. This myth must be completely erased from your heart. One can serve the world in big way, with whatever amount of money, knowledge, strength etc. he possesses You are not obliged to give what you do not have. God realization doesn’t happen by acquiring things, it happens by renouncing them.
To feel the need for things which can be created-destroyed and considering our progress in their dependency, is a big mistake. Even in dreams, an aspirant, should never be dependent on things which can be created and destroyed. Whatever money, land, house, family etc. you have, disassociate the need for these, from the consciousness. By doing this, the aspirant’s progress is self-evident.
To be dependent on perishable things which can be created and destroyed, to admit to their subjection is a major obstacle in all three paths – Karmayoga (Yoga of action), Jñānayoga (path of knowledge), Bhaktiyoga (path of love and devotion). The embodied soul being a living fraction (Aṁśa) of the perpetually perfect formless God, if it still feels the need of things which can be created-destroyed, then how can it know God ? Hence, this feeling that – material things like money are for us and we need them, should be erased from the aspirant’s heart.
Human beings have this feeling, that if we get the things, the situations, the capabilities that we don’t have at present, we will surely progress. He thinks that progress is in the possession of those things which are created and destroyed. Like if he doesn’t have money, then on earning millions-billions he thinks he has made significant progress; if he is illiterate, then after gaining knowledge he thinks he has progressed etc., but in fact, this is not progress, rather it is a major downfall. Things which were not there previously, will not be there later as well. Though the Soul (self) is eternal, it considering its progress, in the possession of worldly or perishable things is a great illusion. Man’s real progress is in the attainment of that imperishable God, who was always there and will always remain. For how long can the things which we do not possess and even those which are acquired, stay with us? That which is not always present, will ultimately be null and void. To feel nobility in acquiring such perishable things is in fact being dependent on them
Second important point is that even if an aspirant sees that he lacks good virtues, he should never feel so. Good virtues sat. They are imperishable, but vices are asat (temporary and perishable). The asat (transient) does not exist and the imperishable never ceases to exist –
नासतो विद्यते भावो नाभावो वि द्यते सत: |(Gītā 2-16).
Due to associating with perishable worldly material objects, the imperishable or eternal part will never arise. If we renounce the un-natural, perishable (bad qualities), then the imperishable and eternal (virtues) will remain, this is self-evident. One is disinclined from the Sat (real), but it is not absent. The means to renounce the asat (unreal) such as bad qualities is that an aspirant should never consider them in himself. As in fact they are not in him, they can never stay in him. Body, senses, mind, intellect and life-force were previously not there, and neither will they stay later on, as they are all perishable, but we are part of the imperishable, eternal God –
ममैवांशो जीवलोके,
mamaivāṁśo jīva-loke (Gītā 15/7)
Perishable things keep on changing and moving, but ātma (soul) never changes and always remains as-is. Though being imperishable, due to its attachment to worldly things, it has become dependent and is caught in the cycle of birth and death.
Gītā says –
पुरुष: प्रकृतिस्थो हि भुङक्ते प्रकृतिजान्गुणान् |
कारणं गुणसङ्गोऽस्य सदसद्योनि जन्मसु ||
(Gītā 13/22)
‘One who is attached to material world, he only has to bear the fruits of the gunas (three modes). The association of the self (soul) with these gunas causes its repeated birth in superior or inferior wombs’
Third important point is, that for spiritual advancement you do not need worldly things or capabilities. It is not truethatthe more money, wealth, luxuries, position, power, intellect etc. one has, the more they can advance on the spiritual path and if they lack any of them, then the spiritual advancement will be less. As such, an aspirant must detach from worldly things whether scarce or in abundance. It means he must renounce desire and infatuation for these worldly things. One might have millions–billions of rupees or might have five rupees only or might not have anything, the main objective is to renounce the desire for it from within. Everybody is same (equally capable) in renouncing. One has more renunciation, other has less renunciation, what impact does this have on the sacrifice. The renunciation of both are same. After all it is easier to sacrifice less, than to make bigger sacrifices. Differences comes in speaking but if one is silent, what then is the difference? Difference arise in thoughts, but what difference is there when there are no thoughts? Difference appear when seeing but what differences appear when not seeing? If two people are working, there will be differences in their work, but what will be the differences if they are not working? This means that differences arise due to worldly things, but in renunciation all differences disappear. One has more money, property, house; other one has less but in being devoid of them all are same. Difference is in living, but in dying there is no difference, whether a man dies or an animal. Hence, if one has less wealth, less intellect, less capabilities, then he cannot progress on the spiritual path – this is an absolute myth.
Disassociation with material things only can help attain the sentient (supreme consciousness). In truth, attaining the sentient (eternal love, God) is axiomatic, but because we give importance to perishable things (things which can be created-destroyed) we have disinclined ourselves from the supreme consciousness. Hence, we need to disassociate (become disinclined) from inertness and associate our self with (become inclined towards) God.
Since the value of things which can be created or destroyed like money etc. is engraved deep in our heart, hence we think we are big, because we have lots of money and we are small if we do not have enough. But in fact, whether you are rich or poor, on renouncing the desire for money from the heart, both are same. Hence, whatever situation, capability one has got, in that only an aspirant can experience God. After getting human birth, man can feel a sense of hopelessness with material objects, because worldly things are not distributed equally among all and one cannot have it in entirety. But, forever present and perfect God is equally accessible to everyone in entirety. Hence, in attaining God (Paramātma-tattva) there is no room for despair. On acquiring human birth, you have attained the right to realize God (Paramātma-tattva) as well
Narayan ! Narayan ! Narayan !
From book in hindi ‘Sadhakon ke Prati’ by Shradhey Swamiji Shri Ramsukhdasji Maharaj
www.swamiramsukhdasji.net
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