Such a thing is being revealed to you whereby Divinity (Essence) is realized, and on realizing it, it becomes firmly rooted. This is absolutely everyone’s experience. The insentient Nature is ever changing, and the sentient Supreme Essence (Paramātmātattva) never undergoes any change whatsoever. It remains eternally as-is. From childhood to the present, we have experienced both ‒ the unchanging and the constantly changing. It is the experience of the unchanging that ‘I am that same one’. It is everyone’s experience that the world, the body, the mental tendencies, the feelings-sentiments, incidents, situations-circumstances, state-condition etc. are all the kind to change. However, we (self), the knower of the changing, are unchanging. When we remain established in the changing, then we experience pleasure and pain ‒
‘पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ।’
(गीता १३ । २०)
Purushah sukhdukhaanaam bhoktrutve heturuchyate (Gītā 13/20 )
Meaning: In the experience of pleasure and pain, the Purush is said to be the cause. (Gītā 13/20)
पुरुषः प्रकृतिस्थो हि (गीता १३ । २१)
Purushah prakritistho hi (Gītā 13/21)
Meaning: Purush (Self) is seated in the Prakriti (Nature). It is the man who is situated in Nature that becomes occupier and bhokta (Experiencer) of pleasure and pain.
Our mental tendencies keep changing, our states keep changing, our condition keeps changing, our feelings keep changing, our actions keep changing, our situations-circumstances keep changing ‒ when we become situated in the changing, then we are established in Prakriti. When we become situated in desires-anger, elation-dejection, attraction-aversion and various mind-intellect tendencies that arise, then we become dependent and we become the enjoyer-sufferer of pleasure and pain.
In fact, the term dukha (sorrow) has two names – sukha (pleasure) and dukha (pain). Just as herpes infection is one illness, however, it has two names (symptoms) – itching and burning. Itching (scratching) gives the person relief and feels good, whereas the burning sensation makes one feel bad. In this the portion that makes one feel good is also an illness, and the part that makes one feel bad is also an illness. In the same way, when we become happy and sad, when we blend with the changing, that too is an illness. The meaning of an illness is – a person who is not established in the swaroop (Self). The person is situated in Prakruti (Nature that is ever changing). When we are not situated in the changing tendencies, feelings, actions etc., when we remain separate from them, we remain in the self, then we remain even-minded (in equanimity) in pleasure as well as pain.
समदुःखसुखः स्वस्थः (गीता १४ । २४)
Samadhukhahsukhah Swasthah (Gītā 14 / 24 )
Meaning: Remain balanced in pleasure and pain, established in the self.
It is our experience that we remain in all states, conditions, circumstances and incidents. If it weren’t so, how would we have the knowledge and awareness of all states, conditions etc.? From this it is proven that we remain. We have knowledge of waking, dream, dormancy, deep trance, and unconscious states. We are also aware of pain and pleasure. We are also aware of affliction, attachments, worries, attraction, aversion etc. Therefore, we are devoid of affliction, attachments, worries, fear, fright etc. If it were not so, then we would experience joy, we would not experience any suffering. We would be in remorse day and night, and we would not experience any joy. However, it is not so. We have awareness of good as well as the bad, based on favorable and unfavorable situations. Therefore, in fact, we are beyond the good and not so good. Let us become established in this non-duality, then we will be liberated very easily ‒
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥
(गीता ५ । ३) ।
Nirdwandwo hi mahaabaaho sukham bandhaatpramuchyate (5/3).
Meaning: Only he who has transcended the pairs of opposites is easily set free from bondage.
As such we are liberated, but due to assuming the pairs of opposites as our own, we are bound ‒
इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि संमोहं सर्गे यान्ति परंतप ॥
(गीता ७ । २७)
Ichchhadweshasamutthen dwandwamohen bhaarat |
Sarvabhutaani sammoham sarge yaanti parantap ||
(Gītā 7/27)
Meaning: Through the delusion of the pairs of opposites born of desire and hatred, all beings are subject to utter ignorance.
Becoming deluded by these pairs of opposites ‒ wishing for something (attraction towards it) and aversion, elation and dejection, God (Paramatma) who is beyond these two, is not known. ‘Sargeyaanti’ means ‒ in the very beginning itself this jiva (Embodied soul) becomes deluded, and time and again goes through cycles of birth and death. Not getting situated in the changing one must remain established in the swaroop (Self), the knower of all that is changing, and not change with all that comes in the sphere of knowledge, i.e. all the changing things.
In other words, let us not assume (accept) our oneness with the changing, then we will be naturally and axiomatically situated in the ‘self’. The name for remaining established in the ‘self’ (swaroop) is called ‘jeevanmukti’ (Liberation). However, not remaining with the one that stays, and blending with the one that is changing, is called ‘bondage’. We can break away from this bondage whenever we please, and we can grab hold of bondage whenever we please. In this we are not dependent, rather we are independent.
We can never remain situated in bondage by grabbing hold of the binding and becoming disinclined to the ‘self’. And, it can never be possible to remain apart from that ‘self’; because, as such the bondages continue to break, we grab hold of new ones and the ‘self’ remains ‘as-is’, it never changes. We are naturally established in the ‘self’. By not honoring our natural and axiomatic state, and honoring the foreign state, which is constantly changing, giving it significance – this is called wandering aimlessly in the cycles of birth and death and experiencing suffering.
When we do not take the support of the ‘changing,’ and remain established in the knower of all that is changing, then we are liberated right now. In liberation, there is no future time. When some things are not there, some state is not there, some situations are not there, then on applying one’s time, those can be acquired and attained. However, liberation is not attained on applying time. It is beyond time, and it is at all the times; it is not in a particular place, it is in all places; it is not in a particular thing, it is in everything. Though it is altogether beyond place, time, objects, people, then too it is all-pervasive in everyone. Remaining situated in that means remaining established in the self-identity. The mind-intellect of a jnani (knowledgeable one) keeps changing ‒
काशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
(गीता १४ । २२)
prakāsham cha pravrutim cha mohameva cha pāndava|
(Gītā 14/22)
Meaning: He (the Gunateet) does not hate sattvaguna (mode of purity, wisdom), rajoguna (mode of activity) and tamoguna (mode of delusion) when they are present.
This means that an enlightened liberated great soul’s mind-intellect has the light of wisdom, activity and delusion. ‘Changing’ is the nature of the modes of nature; whereas, ‘unchanging’ is the nature of the ‘self’. We are naturally and axiomatically situated in the ‘self’, we must only not become situated in Prakruti.
Now, if someone says that we understand this point, but it does not last. Then the answer is – in fact, this point never goes away, rather it stays all the time, constantly; because, we know and are aware that this point does not last. ‘Not lasting’ – this is Prakruti, and lasting is ‘the knower’ – the swaroop (self). The point is only that one should not blend with Prakruti, which is constantly perishing; whereas, we the ‘self,’ are imperishable (meaning, everlasting).
Is the one who knows that this is not lasting also perishing? If he is also perishing, then who is it that knows the perishing? If the knower of the things that are perishing does not remain, who will know the perishing? Nature is ever-changing, it will most certainly change. Waking will take place, dreaming will take place, dormancy will take place, good things will happen, not so good things will happen, favorable things will take place, unfavorable things will take place – all this will go on to eternity. However, what difference will it make to the knower of these?
Let us not be situated in the changing, let us not be concerned about the changing. Let us remain always situated in the ‘self’ only. We must care about the ‘self’; do not stray away from it. Let us have a firm determination, a resolve. Then there will be no mistake. The more you stay in it, that much you will benefit.
Narayan ! Narayan ! Narayan !
From book in english – ‘For Spiritual Aspirant’ by Shradhey Swamiji Shri Ramsukhdasji Maharaj
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