Attainment of Eternal Union

All objects in this world are coming and going. In other words, there is union and separation taking place in everything. Activities begin which is the union of various actions and activities come to an end, which is the separation of actions. Similarly “resolves” (intentions) also have a union and a separation. When resolves arise, union takes place and when resolves come to an end, then separation takes place. Hence union and separation is with things, with actions and with mental expressions. 

If you think about both, union and separation then it will be perceived that union is temporary and separation is permanent. This is a main point that needs to be understood. Just like our meeting has taken place right now, this coming together has happened, and soon when we part ways, then separation will take place. After meeting, the parting will surely happen, but after parting it is not a rule that one will meet. Therefore separation is permanent. There was separation before the meeting, and after the meeting when you part ways then too there is separation. Therefore separation is constant. Just like a man remained a millionaire for 50 years. After being a millionaire for one year, out of the 50 years, one year was reduced. There was parting of one year. Therefore even at time of union there is separation.

All pleasures that come from union are all cause for grief, in other words, it is sorrow producing – Gita says –  “Ye hi sansparshjaa bhoga dukhayonaya eva te” (Gita 5/22)

Hence, it is only in union that there is sorrow. In separation there is no sorrow. The joy in separation (severing relation with the world) is infinite, it is immeasurable. This joy never parts because it is eternal. When even in union there is disconnection, and in separation also there is disconnection, then only disconnection (separation) has been constant. This constant disconnection itself is called “yog” (union). Gita says –  “Tam vidyadukhasanyogviyotam yoga sanjitam” (Gita 6/23) i.e. where there is total disconnection from the association of sorrow, that is called “Yog”. Hence the disconnection from the world is perpetual, and union with ‘Paramatma’ (God) is eternal.

“Yog” is the name for what? Patanjali Yogdarshan says – the absence of natural tendency of thought is Yog “Yogachittavruttinirodhah (1/2). But Gita says that equanimity is Yog – “Samattvam yoga uchayate” (Gita 2/48). This equanimity is everlasting. Before union there is equanimity, in the end after separation is also equanimity, and while there is union there is also equanimity. In this manner, one’s eternal state of equanimity itself is Eternal Yoga (Nityayog). Therefore whoever has experienced this state of Eternal Union (Nitya Yoga); Gita calls that one “Yogaroodh” . How does one recognize a “Yogaroodh“? For this Gita has said three things. To not have attachment and infatuation for material things, actions and to give up all resolves (sankalp) – “Yada hinendriyaartheshu na karmaswanushajjate | Sarvasankalpsanyaasi yogaaroodhstdochyate || (Gita 6/4) 

The point is that let there be no sense enjoyments and infatuation in actions and let there be no insistence within that this should happen like this and it should not happen like this, that I should get this and I should not get this, that I should encounter this and not encounter those. These are all called “resolves” (sankalp). Therefore neither should there be infatuation for things, nor a fascination for those things that are missing, neither attachment to actions nor fondness for lack of activity, and let there be no “resolves” then he has become a “Yogroodh“.

The point is that whether one gets things or not, whether activities take place or not, let there be no insistence “Naiv tasya krutenaartho naakruteneha kaschna” (Gita 3/18). If you get the things then it is good, if you do not get them, then too good! If actions take place then it is good, if they do not then too it is good! Resolves if they are accomplished then good, if they are not accomplished then too it is good! If the natural tendencies are inhibited then good, if they are not, then good! We have no relation with them.

The meaning of not having attachment to sense enjoyments and to action means to become free of wants and free of effort. If the senses are not attached to sense pleasures and there is no attachment to objects then one becomes free of want “achaah” and if there is no attachment to actions, then one becomes free of effort “aprayatna“. The point is, let there be absence of want and effort. When one becomes free of want and free of effort, then one becomes naturally inseparable from Paramatma (God). As such one has not become inseparable, one is already inseparable. Due to not being free of want and free of effort, one does not experience that oneness. When there is absence of want and effort then one naturally experiences the eternal union of remaining established in the Self 

You are always established in Paramatma (God, Supreme Consciousness), whether you comprehend this or not. The extent to which you assume your relationship with the world, to that extent you are turning away from Eternal Union! Besides deceit you will not get anything else. All unions that take place in this world, will end up in separation only –

Sarve kshyaantaa nichyaah patanaantaa samucshryaah| Sayogaa viprayogaantaa maranantam cha jeevitam || (Valmiki 2/105/16) 

“All hoarding ends in laying waste. All worldly progress ends in downfall. Union ends in separation and life ends in death.” 

But the eternal union with the Lord (Paramatma) is ever-attained by all of mankind. Being trapped in contact born pleasures, our attention does not go towards the eternal relationship with God. The point is that Eternal Union is never lost, only our attention is not in that direction. Even the most worldly person, the most passionate one, the most sinful one, even the most virtuous one, the most liberated one, the most stupid, or the most learned, whatever he may be, he has never been separated from Eternal Union. He can never ever be separated from That, it is impossible to separate from That. To realize this Eternal Union is the principle of the Gita.

What is meant by attaining Eternal Union? To wipe out the assumed relation with unattained (world) is itself attaining Eternal Union. We have assumed a relation with that which is unattainable (world), therefore we have rejected and faced away from that Eternal Union (Nitya Yog). Eternal Union, is AS-IS at all times. But the union with the world was not there previously, will not remain later on, it can never remain. The union will change to separation / disconnection. You cannot keep union with you at all times and disconnection will never leave you.

If there is a connection with things, then the main thing about that relationship is their disconnection (parting). If activities take place, then their detachment will be primary. Similarly even a resolve will be parted with. This should happen and this should not happen this too will also change and come to an end. Only the union with God (Paramatma) will remain eternal. If after the resolve is accomplished, then too connection will not stay and if the resolve is incomplete then too connection will not stay. You are naturally and axiomatically “Sarvasankalpasannyaasi“.
You begin relish the union (with the perishable) , than you naturally take displeasure in That which is an Eternal Union. The Eternal Union is never separated from us, only personal state of displeasure is there in it (turning away from it). When you face towards Eternal Union, then sins of endless births will be destroyed.

“Sanmukh hoyi jeev mohi jabhi | Janam koti agh naasahin tabhin ||  

On facing Eternal Union, how will sins have any way to last? Sins remain only in state of facing away.

He who wishes to become “Yogaroodh” (asunder affinity for the world) can attain eternal union by means of performance of his duty. “Aaroorookshormuneyorgam karma kaaran muchyate” and on becoming “Yogaroodh” i.e. on severing relations with the world, there is a certain level of peace. That peace is the means to God Realization – “Yogaaroodhasya tasyaav shamah kaaranmuchyate” (Gita 6/3). The point is that he who is in this “Yogaroodh” state, he must not become pleased. By taking pleasure in that state, he gains enjoyment in it, by which he gets stuck and due to which it can take many days to realize God. Just like a child first takes great delight in playing. But when he becomes interested in earning money, then on its own the inclination to play goes away on its own. Similarly, as long as one has not realized God, till then there is delight in that peace i.e. that peace appears to be a great thing. But after some days, that interest goes away on its’ own. If you do not engage in consumption of that peace, and you become detached from it, then very quickly you can realize God. 

In being “Yogaroodh” (severing relations with the world) the actions are the means i.e. as one performs actions, and begins to dissociate with everything, then one will become “Yogaroodh” By doing one’s duty, one attains union, which is called “karmayog” i.e the actions will come to an end and only eternal union will remain. When activities come to an end, when objects come to an end, when coming together comes to an end (i.e. severing relationship) only eternal union will remain.

Similarly through knowledge if one becomes disassociated with the world, then this is “Jnana Yoga“. One stays (the imperishable) and one does not (the perishable). Separation is already taking place with that thing which is not going to stay. Simply experience it that all the objects in this life that you are connected with are constantly changing towards disconnection. But the “Knower” of this (witness) remains as-is. In this manner through thinking and contemplation to disassociate with the worldly associations is Jnana Yoga. Similarly the extent to which the affinity with worldly relations is asunder, that much the relationship with God (Paramatma, Supreme Consciousness) is awakened. This is Bhakti Yoga.

Even now not a single being is disconnected from Paramatma (God). As God is in all countries, in all times, in all things, in all actions, in all situations, in all states, in all incidents present AS-IS. By honoring the world, we have turned away from God. God has never turned away from us. 

Through actions attaining equanimity is Karma Yoga. Through Knowledge attaining union is called Jnana Yoga. And through devotion, to attain union is called Bhakti Yoga. All three Karma (actions), Jnana (Knowledge) and Bhakti (Devotion), end in union. In other words, they all become one in Union. All are naturally established in that Yoga. One has to protect this eternal state – Sankar sahaj saroop samhaaraa” (Manas. 1/58/4). The gist is that because we were not aware, we did not know it. But the moment we become aware, we know it that Oh ho! This is what it is!! So easy, so precious!

“yadaa hi yadaa hi nendriyaartheshu na karmaswanushjjate | Sarvasankalpsannyaasi yogaaroodhstdochyte || (Gita 6/4) 

Here by using the words “yada” and “tada” is meant that the moment you drop the infatuation for things, actions and resolves, at that very moment you will become “Yogaroodh” (asunder affinity for the world). Now you may do this in one hour, or one life, or many lives, it is up to you! 

On experiencing/realizing (anubhuti) that Yog (union), he will never again return from that state –  “Yasmingataa na nivartanti bhooyah” (Gita 15/4), because returning is due to affinity with the modes of nature (gunas), – “kaaran gunasangosya sadasadhyonijanmasu” (Gita 13/21).

There the “modes of nature” (gunas) are totally non-existent, then how can there be any returning? The part (ansh) blends with the whole (God)! Similarly, however wealthy you may be, you may be sitting in these grand hotels, than too your name will be only a traveler. Whether the roofing has holes and leaks in your home, but when you reach home, you are no longer a traveler. You have arrived HOME. Similarly when you have attained eternal union, then you have reached your home! 

You still assume the existence of things and actions, therefore God says –  “yadaa hi yadaa hi nendriyaartheshu na karmaswanushjjate | (Gita 6/4). 

As such they do not have an independent existence at all. In Essence in Paramatma-tattva (God) there are neither objects, nor actions. This Essence is free of objects and actions therefore it is not attainable by practice. Practice takes place when we rely on support of the mind, intellect, senses and make an effort. The essential Divinity (Paramatma tattva) is AS-IS. In its attainment no process will work, only elimination works. On eliminating objects and actions that Essence (Element) is naturally present “shishyate sheshsnjyah” | Therefore there is nothing to do in this. It is the entity (tattva) that is “karan-nirpeksh” (Not aided by the inner faculty).

Through whom instantly actions are accomplished, it’s name is “karan” – “sadhaktam karanam,” “kriyaya nishaptiryad vyaapaaraadantaram” Just like “Bali was killed with the arrow of Shri Rama”, then in this sentence, the element of accomplishing the action, lies in the arrow, not in the bow, bow string or the hand. Therefore in the accomplishment of an action, the “karan” (through whom the actions are accomplished) is useful. But where there is no action at all, there, what use will be the “karan”? In that entity (tattva) that is free of actions, only being action-less (free of actions) is what has to happen. 

It is said that by the purification of the inner-faculties (antahkaran) this Entity (tattva) is attained through actions. But that Entity or Element (tattva) which is not accomplished through actions at all, what is the point of purity-impurity of the inner-faculty? There is no point. As such, on severing relationship with the “karan” (through whom the actions are accomplished) the “Karan” is purified. Such purity is not attainable through any effort, never was attainable, it will never be attainable, it is impossible for it to be attainable. This is because by endeavoring, making an effort, one has to take the support of inert. And if we take the support of the inert, then how will you rise above the inert?

Those actions that have a beginning and an end, the father of all those actions are called “kaarak” (agent). In the attainment of eternal union, there is no need for any agent, in other words, the doer, the action, the one accomplishing the action, the base (support), the one above the bestower of actions, the raw materials, and nothing whatsoever is needed. In its attainment all these “kaaraks” (agents) are disassociated. It is an entity (Element) that is naturally self-evident and free of all agents (kaarak-nirpeksh). 

Just as actions and objects, doership and enjoyership is non-existent in God (Supreme Being), similarly in “atma” (Individual Soul, Self), no doership and enjoyership exists. – “sharirasthopi kaunteya na karoti na lipyate” (Gita 13/31). That is, in spite of residing in the body, the “atma” (Individual soul) neither does anything, nor does it get tainted. The point is that the non-existence of doership and being untainted is actually present from the very beginning. It does not have to be brought from anywhere. It is naturally present. This doership and taintedness is our own creation; therefore they have to be renounced. When this is renounced the eternal union is self-evident. 

God says in the Gita –

Nanyam gunebhyah kartaaram yadaa drashthaanupashyati | Gunebhyashca paramvetti madbhaavam sodhigachyati || (Gita 14/19)

“When the seer beholds no doer other than the modes, and knows the Self beyond the modes, he attains to My Being.” (Gita 14/19)

To understand this subject well, you may want to read the article published in book “Gita Darpan” called “Non Acceptance (Disowning) of Doership and Enjoyership as per Gita”

There is one God and there is God’s divine potency “Prakriti” (Nature). Modifications are only taking place in Nature, whereas, there is no modifications at all in its base (its support, its Illuminator, its Sustainer). This Nature with its changes has been addressed in the Gita in many different ways.

Just like all activities are happening only through “Prakriti” (Nature) (Gita 13/29); Modes of Nature itself is playing with the modes, i.e. all the actions are happening in Nature only through the modes (Gita 5/9). The senses are roped together with the sense objects, i.e. all actions are happening through the senses (Gita 5/9). The actions that are happening through the senses have been described in various ways in the Gita. Many places there is talks about the actions performed through the body, senses, mind and intellect (Gita 5/11). Some places the body, the doer, the instrument, the effort, the culture are shown to be aids to action (Gita 18/14). Some places it is shown as the doorway for revealing through the body, speech and activities of the mind (Gita 18/14) and in some place the nature is shown as an aid in the disclosing the activities of the body, speech and mind (Gita 18/15) and in some the Nature (swabhaav) has been shown as an aid in actions (Gita 18/14). As such the Nature, modes of nature and the sense all three are essentially one only; because the Nature is the base, the activities in Nature are modes and the work of the modes of nature are the senses. 

From this it is proven that doership i.e. doing is merely in Nature. It is not there in the Individual Soul (jeevatma, embodied Self) which is a part of Paramatma. Because to start the activities that are taking place through action and the instrument, Nature has been shown to be the aid –

“Kaaryakarankartutve hetuh prakrutiruchyate” (Gita 13/20)

In the enjoyership the “Purusha” (Supreme Being) is shown to be the aid – “purushah sukhadukhanaam bhokrutve heturuchyate” (Gita 13/20).

But as such, the being that is established in Nature (Prakriti) only becomes the aid – “Purushan prakritistho hi bhukte” (Gita 13/21).

Here there is “no doer” this means that there is no doership, and there is no one that is “tainted” i.e. there is no enjoyership.

When the self alone becomes blended with its sense organs (body etc.), he becomes a doer and when the self blends with the organs of perception (gyaanendriya) i.e. mind, intellect, etc. he becomes an enjoyer. But this does not mean he is not an enjoyer when he is not blended with the organs of action, or that he is not a doer when he has blended with the organs of action (karmendriya). Rather due to predominance of the organs of action, he considers himself to be the doer. And due to the predominance of organs of perception, he considers himself to be an enjoyer. As long as enlightenment does not take place, till then he assumes himself to be the doer and an enjoyer. 

Narayana ! Narayana !! Narayana !!! 

From book “Sadhan, Sudha, Sindhu” in Hindi pg. 758 – 760 by Swami Ramsukhdasji. This topic is also covered in Gita Darpan # 57.