There are two things that humans come across in life – One is unchanging or imperishable and the second is ever changing or perishable ! The Self that is the Essence of existence is imperishable, and the body and the world, which are ever changing, are perishable. Regarding the subject of the Essence (the self), the following verses are mentioned in the Gita and the Ramayana:
Mamaivaansho jeevaloke jeevabhootah sanaatanah | (Gita 15.7)
“In this world, the Atman (self) behaving as (having become) an individual (jeev), is My own eternal part.”
Ishvar ans jeev abinaasee | Chetan amal sahaj such raasee ||
(Manasa., Uttara. 117.1)
Significant point here is that our essential relationship is not with body-world; rather, being a part of the Supreme Consciousness (God), our essential relationship is with the God (Universal Consciousness) alone. There is a fundamental error implicit in the assumption that regards the self as belonging to the world and the world as belonging to the self; we have established an erroneous relationship with this body-world.
Being a part of the Supreme (Paramatma), in reality the self can never be distant from the Supreme, and can never be one with this ever-changing world; This is an established principle. Our relation with Paramatma (Supreme Consciousness / God) can never be severed and we can never establish a permanent relation with this inert body / world. It is indeed a major mistake that the One who we have an eternal and real relationship with, we have forgotten that One. We do not consider that relationship with Paramatma (the Supreme) as real. And that which we have no relationship with, we have accepted as our very own – i.e. we have established an unreal relationships with the world. If we accept that “I belong to the Lord and the Lord belongs to me”, then “the world does not belong to me” would become clear. If on the other hand we accept that “I do not belong to the world and the world does not belong to me”, then, “the Lord belongs to me” would be established. The important point is to accept any one of these two points.
Please think, whether there can be oneness or identity, between this inert and ever changing world and one’s self (consciousness)? If there cannot be, then please accept the fact that, essentially, there cannot be a real identity or relationship between our self and this world. Acceptance of the oneness of the self with this world is a mistake. Minimally, if we understand this mistake inwardly, then everything would be all right over a period of time. Identification of the self with the inert world is a losing premise. There is no gain whatsoever. And there is only gain, and absolute gain only in non-identification of the self with the world. There is no loss at all.
The absolute truth is that body does not remain with us. How can a thing that is not really ours remain with us? Neither we can become distant from the Lord, nor can the Lord become distant from us. The Lord is our own, He is ever close to us and we are never distant from Him; how can He become distant from us? Body, objects, money, property, house etc., are perishable; these things cannot remain with us and we cannot remain with them. However, whether we know the Supreme Spirit (God) or we do not, there cannot be any separation between our self and the Supreme Spirit (God). Bodies – whether it be the gross, subtle or causal body, it belongs to Prakriti(nature) and whether we consider our self as good or bad, we belong to the Lord. If this is understood, then one is liberated in the present, as our bondage is due only to this identification with perishable objects. We are bound only by the things that we regard as ours. That which we do not regard as our own, we are not bound by those things.
Question – Despite the intellectual understanding of this teaching (I do not belong to the world and the world does not belong to me. I belong to the Lord and the Lord belongs to me), we are unable to inwardly accept it; what should be done?
Answer – Please think whether you consider the acceptance of this point as proper or its non acceptance as proper? If acceptance is considered as correct, then what is preventing you? If there is a beneficial teaching, one should accept it even forcibly – it becomes simpler after acceptance. Basically you do not want to accept the fact inwardly – in my opinion, this is basically due to a desire for enjoyments and pleasures. Due to this desire for pleasures, the fundamental truth is not accepted.
Please forcefully (blind foldedly, clenching your teeth, placing weight on the chest) accept the fact that you belong to the Lord and that Lord belongs to you. This body is not yours, not yours ! not yours ! When even the body is not really ours, then what in the world can be ours?
Question – Objects in the outside world form impressions on our minds, thus affecting us; what should one do in such situation?
Answer – Do not value the impressions. When a likeable thing is seen, it is pleasing, there is a desire in the mind to get it. Even when such an impression is formed, there should be this inner knowledge that this thing is not mine. Instead of giving importance to the impression of the objects, one should value the fact of this inner knowledge. By considering impressions as significant, you lose sight of the real fact. Make a determined resolve right now, that you will no longer accept the impression, but accept the reality (the truth) from now on. Consider also that impressions take place sometimes, not all the time; but if you consider them as permanent this is a mistake. In reality, you are not the body; the body of childhood is no more, but your self is the same. Therefore kindly do not give any significance to the impressions, one should be impressed by the truth / reality, if an impression of unreal is formed, it should not be valued. The truth is that we are not the body and the body is not ours.
On the path to liberation or in the movement towards the Lord, gross, subtle or causal bodies are not helpful. Body is of use to the family, society or the world, it is of no use to the self. Thus keep the body busy in the service of the family, society and world; this is an extremely important point, if you accept it you would be ever happy. There is a plain misconception that body would be beneficial to us.
Neither the gross, nor the subtle, nor the causal bodies are of any use to the self – understanding this fact leads to immense welfare. The gross body performs actions, thoughts occur in the subtle body and steadiness or Samadhi (trance) is a function of the causal body. Actions, thoughts and Samadhi are not of the Self, therefore one should not depend upon these. Fundamentally the useful thing for you is non-entertainment of any thoughts. In many scriptures Samadhi has been highly glorified, however, even Samadhi is of no use to the self. Neither actions, nor thoughts, nor trance is of any use to the self; similarly concentration, Pranayama (breath control) and awakening of Kundalini are are of no use to the self. Self is different from all these things which are of different class, as all of these are product of Prakriti, whereas, the self is a part of Paramatma. Your oneness is with the Lord. Whether you have faith in monism (advaita) or dualism (dvaita), whether you follow the Yoga of Knowledge or of devotion, at least accept the fact that this body is of no use to the self, the self has no relationship with the body.
You have no relation with the mind-intellect, whether these are apparently yours or a dog’s. If a dog’s mind-intellect get affected, then do you become happy or sad? As a dog’s mind-intellect is not yours, similarly, what is considered as your mind-intellect are also not yours. Considering mind-intellect as yours is a fundamental error. By considering mind-intellect as yours you simply undergo suffering.
One very significant point to note is that between us and Paramatma (Supreme Consciousness), there is no “curtain” (body and world) of inertness, rather the “curtain” is due to our presumed relationship with the inert. I have not come across this vital point in books or scriptures, rather, in a particular situation in the company of saints. Hence one can reach perfection by accepting the fact that “I” do not have any relationship with body-senses-mind-intellect.
Question – What practices one has to undertake to get rid of this relationship with inert?
Answer – It is not a matter of practicing something. Relationship with inert world does not dissolve by practice, on the other hand, Viveka (discrimination) and Vichara (right thinking) are helpful in severing of the presumed relationships with the inert. If you give due respect to your conclusions based on discrimination, then this relationship can be severed in the present. You need both knowledge and faith – “we do not have a relationship with inert”, this is “knowledge” and “our true relationship is with the Lord” this is “faith”. Inert would not have any effect if it is clearly known that – nothing in the infinite cosmos can be called ours. Practice does not produce this knowledge, but right discrimination can produce this result in an instant. Self does not get affected, the self is as it is. Actually, liberation is the nature of the self.
“Naasato vidyate bhaavo naa bhaavo vidyate satah” (Gita 2/16)
“The unreal has no existence and the real never ceases to be, the truth of both has been perceived by the seers of truth.” Gita (2/16).
You consider impressions as real, which are unreal and false. Self does not have any relationship with mind-intellect.
Someone asked Swami Sharananadaji, “what is Kundalini?” he answered that “I do not know what Kundalini is, but I surely know that I do not have any relation with Kundalini.” Whether Kundalini is dormant or awake, what connection has it with the self? Similarly, the self does not have any connection with this body or the world. Therefore, do not give any importance to their impressions. This would not come about by practicing, practice is useful to produce something new; for example if someone wants to do rope-walking, practice is necessary. However, in the knowledge of the real, practice is not helpful; if right discrimination is respected, self-perfection is in the present.
You only need to remember just this one point that I do not have any relationship whatsoever with inert objects, as they come from Prakriti (nature) and I am a part of the Paramatma (Supreme Consciousness). How can objects that are subject to creation and destruction, affect the eternal? Impressions do not reach the self, which is “asanga” (detached). Steadiness and Samadhi also do not belong to the self, being products of the causal body. Your self is different from the causal body. In Samadhi there are two states, one is effortlessly rooted in the self, which is the natural state – your essence is pure Existence.
The conclusion is that inert and sentient do not meet and it is not possible for them to meet. Relationship between inert and sentient is false. As the night of new moon cannot meet with the Sun, inert cannot meet with the sentient.
Question – If the relationship between inert and sentient is false, then why so much difficulty in dropping it?
Answer – Even though relationship between inert and insentient is false, you find it difficult to drop, as you have given undue significance to inert and insentient. Therefore, from today itself start giving due respect to discrimination, and truthfully accept the fact that our relationship is with Paramatma and not with the inert things.
With respect to human body, there is a desire for enjoyment. Whereas, with regards to the “Essence of the self” there is a desire for knowledge and with respect to Paramatma (The Supreme Lord) there is a desire for Love. Body is not ours, so any desire for enjoyment is not ours, but is due to error. However, desire for knowledge and love is really ours and not due to an error. Hence using the body in selfless service of others or burning desire for self-knowledge, both lead to eradication of error. Once the error is removed, desire for object of enjoyment vanishes, and desire for self-knowledge is fulfilled – this is liberation. Then hope for the Love of the Paramatma – the Supreme Lord, of Whom self is a part, is awakened. All individual souls are part of the Paramatma. The Supreme Soul . Therefore Love of the Lord is the final and universal desire. Liberation is a means and Love is the end. As the vapor moving out of ocean due to solar radiation complete their journey only after merging back into ocean, similarly individual soul which is a part of Paramatma (the supreme Consciousness) does not complete its journey till eternal Love is achieved. Once this ultimate Love is awakened, this human life is fulfilled and nothing more remains to be done.
Narayana ! Narayana !! Narayana !!!
Comments are closed.