At the root of anything that is born (created, produced, originated, arises etc.) there is some cause. From this perspective, there is always one main cause for this entire creation. Think about it from the perspective of succession or age-old tradition, then, there is one unborn Principle – that there is a cause of everything that is born. The knowledge that exists in this entire universe is in some light, in some illumination. Just as whatever is seen with the eyes is seen in some light, in the same way, there is some illuminator for this entire creation in whose light the knowledge of the entire creation exists. Which means that ‘That One’ is the Paramātmā by Whom the world is created, and by Whose illumination, the entire world is illuminated. That essence is unborn and is the illuminator of all. To realize that essence is the only aim of an aspirant.
Man experiences sorrow due to a sense of ‘mine’-ness and infatuation (attachment) towards inert objects that have been created and illuminated and by taking their support. If man does not develop sense of ‘mine’-ness and attachment to the objects that are created, if he does not take their support, then he will naturally and axiomatically become established in the unborn Paramātmātattva (Supreme essence).
As such, all beings are naturally and axiomatically established in that unborn essence. All effect is due to the cause. The cause can exist without the effect, but without the cause the effect cannot exist. Therefore, that divinity, that Paramātmā tattva exists even when the world is there, and even when the world is not there, because it has an independent existence.
However, the world that arises and perishes, is lasting only due to the existence of the Paramātmā tattva; in other words, it does not have an independent existence. If we do not accept any relation with this world, if we do not identify with it, and have no sense of ‘mine’-ness and desires for it, then we will realize our natural state in Paramātmā tattva. On realizing this divinity, all the sorrows, worries, fear, affliction, vexation etc., nothing will remain; because this (sorrow etc.) is not in divinity.
God says ‒ ‘ममैवांशो जीवलोके जीवभूतः सनातनः ।’ (गीता १५ । ७)
Meaning: An eternal fragment of my own self, having become an embodied soul.
It means that this jivātmā (Embodied soul) residing in this body is an eternal part of Him (God) only. In effect, since it grabs hold of the born and perishable world, it is called an ‘ansh’ (Fragment), else, it will not be an ‘ansh’. Just as a father who has billions, trillions of Rupees and the son takes one million Rupees from it and considers this amount only to be his own, he regards himself to be the owner of the one million, but really speaking he has become a slave to it. If he did not consider the 1 million to be his own, then naturally and innately he is the master of the billions and trillions. He is entitled to the entire wealth of his father. In the same way, this jivātmā takes a small piece of this entire creation and becomes bound and suffers. If it did not do so, then it would be ever-jubilant in the ocean of Bliss.
However, by becoming disinclined towards Paramātmā, the jivā is unnecessarily dying of thirst ‒
आनँद सिंधु मध्य तव बासा ।
बिनु जाने कस मरसि पियासा ॥
(विनय-पत्रिका १३६ । २)
Worldly things are only for proper use, not for placing reliance on them. It is only by placing reliance on them that one misuses them. Money is only for spending. What other purpose does money serve than spending it on oneself or on others?
Hoarding money only increases one’s pride, attachment, negligence etc. By hoarding money, man is trapped. In the same way, all the worldly objects are only for their proper use. By believing that they are for him, man unnecessarily gets bound. Objects don’t always stay with a man; the only thing that stays is bondage and nothing but bondage only.
Relationship is always between two people – father-son, wife-husband etc., where on both sides there is a relationship; which means the father says that this is my son, and the son says this is my father etc. However, relationship with the body, money/wealth etc., and other inert objects is only from our side (meaning, it is one-sided).
To be exact, we say the body is mine, this money and wealth is mine; but the body, money etc. never say that you are mine or we are yours. The assumed affinity we have with these things, that relationship itself is the main cause of bondage. More surprising than this is the point that even on not having these things, we continue to assume a relationship with them!
The relative does not remain, but the relation remains! Just like years after the passing away of the husband, the widow continues to consider herself to be his wife. Even when the things are there, we can break off our relationship with it; then, when the things are not there, surely the relationship should not remain. The relationship that we perceive with things is only for the proper utilization (meaning, service) of that thing, not for establishing our rights and entitlements over it. If man renounces the assumed relationship with the world, he will benefit immensely! Man’s real relation is with Paramātmā, who is ever-attained.
An aspirant should accept with a firm resolve that these things that are born and will later perish are not mine. Only God is mine ‒
‘मेरे तो गिरधर गोपाल दूसरो न कोई ।’
Meaning: Only Giridhar Gopal is mine, none other is mine.
To believe that this ever-attained Paramātmā can be realized through labor and effort is a big mistake. The things that can be acquired with effort and labor are impermanent, perishable. Being situated in Paramātmātattva is not unreal, rather it is natural; we are naturally established in that state. Except Paramātmā everything else is ‘par’ (alien). To be dependent on the ‘par’ (meaning, the world) is dependence on something alien. The only effort needed is only to give up dependence, meaning, to sever the relationship with the world. That which has been leaving us constantly, that only we must leave – this is a spiritual discipline. We must turn away from (become disinclined towards) that world which has been turning away from us from time immemorial. And that which is in front of us (inclined towards) us, we must turn towards (become inclined towards) that Paramātmātattva (Divinity) only ‒
सनमुख होइ जीव मोहि जबहीं ।
जन्म कोटि अध नासहिं तबहीं ॥
(मानस ५ । ४३ । १)
Sanmukh hoyi jeev mohi jabahi |
Janma koti agh naasahin tabahin ||
(Manas. Sunder. 44/1)
Meaning – The moment we become inclined towards God, the sins of millions of births (lives), are annihilated instantly.
Man has created two divisions in this world ‘This is mine and this is not mine’. He worries only about those things which he considers to be his. We only worry about that house which we consider to be our own. There is no worry about a house that we do not consider to be our own, even if it is burnt down. In fact, the worry is not just of this house, but of all things we have a sense of ‘mine’-ness with.
In this world, many people are dying daily; many animals and birds die, but one does not worry about these. If seen from inception, all these originated from the one Paramātmā (Supreme Being), and all are brothers/relatives only! However, we worry only about things that we consider as our own. And things we do not regard as our own, even if they die, we do not worry about them.
So long as a girl does not get married, you worry about her. After marriage, even if the girl is sitting next to you, you do not worry about her. The girl is present, and so are you, and you have motherly affection for her. However, the reason you do not worry is that – now you do not regard her as ‘yours’. The world is also like the married daughter. You turn the world over to God, then all worries will come to an end. God will be pleased. You too will be pleased and all of creation will also be pleased!
The self is the kind that stays all the time, and the world is the kind that changes constantly. In fact, even when there is no relationship with the world, the main reason for the assumed relationship with it is that you take pleasure from it, and you have hopes of pleasure and happiness from it ‒ this is the main trouble, the ailment. The cure for this ailment is that ‒ do not take pleasure from the world, rather, give it pleasure.
That is all there is to it. Do not use the worldly objects with an eye for enjoyment, rather do it only for the sustenance of this body. The pleasure one seeks from the world is the cause of pain ‒
‘ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।’ (गीता ५ । २२)
“Ye hi sansparshajaa bhogaa dukhayonaya vat e |” (Gītā 5/22)
Meaning: The delights that are contact born are sources of pain only. (Gītā5 / 22).
You do not give up the cause of pain, and you desire to be rid of sorrow ‒ how will this be possible? Therefore, if you wish to be free of sorrow, then you will have to give up desire for pleasure, or else you will never be free of sorrow.
The misconception is one of gaining pleasure, but you will get sorrow only. There is no doubt whatsoever in this. Therefore, give everyone pleasure – from home to everyone outside. To make everyone happy is not within our control, but to have the sentiment that may all be happy is certainly within our control.
If the sentiment in an aspirant are one of seeing to the happiness of all beings, then he will realize Paramātmātattva very easily ‒
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ (गीता १२ । ४)
“te prāpnuvanti māmeva sarvabhootahite ratāh.” (Gītā 12/4)
Meaning : Those who are engaged in the welfare of all beings come to Me. (Gītā 12 / 4).
Narayan ! Narayan ! Narayan !
From book in hindi ‘Sadhakon ke Prati’ by Shradhey Swamiji Shri Ramsukhdasji Maharaj
www.swamiramsukhdasji.net
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