In Gita, God says ‒
तं विद्याद् दुःखसंयोगवियोगं योगसञ्ज्ञितम् । (६।२३)
tam vidyaad duhkhsamyogviyogam yogasangitam (Gita 6/23).
That in which there is disconnection from contact with pain is known as yoga. (Gita 6/23).
Pleasure and pain both are the kind to come and go, but the light in which one becomes aware of both the coming and going, is called ‘yog’ (Union). In that light there is neither pleasure, nor pain. When one accepts the existence of pleasure and pain, then both pleasure and pain are separate. At the time of pleasure, there is no pain, and at the time of pain there is no pleasure. But in knowledge, in the power of the conscious, both these are not there. They are both the kind that come and go and are impermanent.
आगमापायिनोऽनित्या (गीता २।१४)
aagamaapaayinonityaah (Gita 2/14).
They are transitory and fleeting (Gita 2/14).
However, that light which illuminates the two – pleasure and pain, always remains as-it-is. That light is “yog” (union) or “nitya yog” (eternal union). One does not have to become established in that eternal union, rather our state is already naturally established in it. Only our attention needs to go in that direction and realize it If we try to get established in it, then pride of doership will come in.
Just as in a satsang hall, there is light, then even when there is no one in the satsang hall, then too, there is light, and when there are many people in it, then too there is light, and when the people leave, then too the light remains. Whether people come or leave, whether few come or many come, it makes no difference to the light, the light remains as it is. However, our sight is not on the light, rather it is on the men, that so many men have come, that many men have left. In this manner, whether there is connection or disconnection, there is no difference in the eternal union, it remains eternally as-it-is. there is neither this world, nor the connection and disconnection with the world. We have to only draw our attention over there. It is said in the Gita ‒
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् । (६।२५)
Aatmasanstham manah krutvaa na kinchitdapi chintyet || (Gita 6/25 )
With the mind centered on God, one should not think of anything. (Gita 6/25)
It means that do not think of anything. Neither of the soul (spirit), nor of non-spirit, nor of God, nor of the world, nor of connection, nor of disconnection. By doing something, one is serving – worshipping, but not realizing the Supreme Spirit. Attainment of the Supreme Spirit can only take place by having an aim toward it that “This IS” !
Whether it be some great soul, who is enlightened, liberated, or loving devotee of God, or an ordinary man, whether a wise man, or a ignorant man, whether one of good conduct, or bad conduct, whether a gentleman or an evil man, whether a devotee, or a butcher, in Divinity (Essence, Truth) there is no difference. In that Divinity, there is hearing (Shravan), Reflecting (Manan), Uninterrupted Contemplation (Nidhidhyasan), Meditation (Dhyan), State of Absolute Nothingness (Samadhi) , no rising (Vyuthaan). Only your attention (sight) has to be on That.
In fact, the Guru too does not give any new knowledge, rather he draws the disciple’s attention towards the knowledge that was already there. By drawing his attention towards it, he awakens the inner spirit. If the pride comes in the Guru that I have given knowledge to the disciple, I have removed his ignorance, I have lead him to his salvation, then in fact, he is not a Guru at all ! The sentiments within a real Guru, are that I have shared the disciple’s own view, and have made him look towards his own experience. I have not given him anything new. Therefore enlightened souls, liberated souls, great souls who are lovers of God, they never have the feeling that they have given something to someone, that they have given them salvation. But if you see from the disciple’s point of view, then the Guru, out of His grace, has done so much, that there is no end to it ! No one else can ever give so much. Because the thing that he never paid attention towards in endless births, the Guru made him look towards that Divinity, that Essence (tattva), by which he was awakened. The Guru gave the embodied soul (jeev), who was side-tracked and wandering aimlessly from time immemorial, so much, that nothing further remained to be done, to be known and to be acquired !
Just as a man works the entire day in the fields, gets money in the evening from the owner. If one believes that the money was earned due to working, then why does he not get money by working in any forest and doing work out there? If one believes that the money is received from the owner, then without working why does the owner not pay money? Therefore in fact, the money is received neither due to working, nor from the owner, rather one gets it due to their own “praarabdh” (destiny). In the same way, one realizes that Divinity, that Essence (tattva), neither from the Guru, nor from God, rather out of one’s own quest to know. If the student does not have the inquisitiveness, if he does not have the desire to know, then what will the Guru do?
दीन्ही थी लागी नहीं, बाँस नलीमें फूँक । गुरु बेचारा क्या करे, चेले माँही चूक ॥
Therefore to know that Divinity (tattva), there is no need to become some authority, rather only intense inquiry is needed. He who has an intense quest to know, he becomes entitled to know ! Union is not temporary, rather it is eternal. Even God calls this “yog” (union) as ‘avyaya’ (Eternal). ‒
‘इमं विवस्वते योगं प्रोक्तवानहमव्ययम्’ (गीता ४।१)
Imam vivaswate yogam proktavaanhamvyayam (Gita 4/1).
The Lord preached this divine wisdom to Vivasvan, that is Sun God who preached to Manu and who in turn preached to Ikshvaku, (Gita 4/1).
Whatever path an aspirant takes, in the end, he will realize Eternal Union. If an aspirant has interest in Karmayog (path of action), then he will realize that eternal Union through Karmayog. If he has interest in Jnanayog, then he will realize eternal union through Jnanayog (path of knowledge), and if an aspirant has interest in Bhaktiyog, then he will realize eternal union through Bhaktiyog (path of Devotion) and if an aspirant has interest in Dhyaan yog (path of Meditation), then he will realize the eternal union through Dhyaan yog. This eternal union is never non-existent in any state. In the state of ignorance too it remains as-it-is. In waking state, dream state, deep trance state, unconscious state, samadhi state (state of absolute nothingness), that eternal union is ever as-it-is, in it there is not the least bit of difference.
This eternal union is constantly and naturally attainable to all, but without quest to know, an aspirant cannot grasp it. The reason being that the power to grasp it is in that ‘quest to know’. Just as if the food that is cooked is good, but if one is not hungry, one cannot eat it, and even if he eats it, it does not get digested properly, by which it does not give him nourishment and energy. As long as the ‘quest to know’ is not awakened, till then there is a delay in attainment of the Truth, the Divinity. On the awakening of that quest, there is no delay whatsoever.
When there is no other insistence whatsoever, then on the awakening of that quest to know, one immediately attains Eternal Union. If an aspirant has an insistence about his own organization, opinions, monism-dualism, devotion, knowledge, yog, etc, then he will not attain realization of the Divinity quickly. Saints have said ‒
मतवादी जानै नहीं, ततवादी की बात । सूरज ऊगा उल्लुवा, गिनै अँधेरी रात ॥
हरिया तत्त विचारियै, क्या मत सेती काम । तत्त बसाया अमरपुर, मतका जमपुर धाम ॥
Quesion ‒ What is an easy means of realizing Eternal Union (Nitya Yog) ?
Answer ‒ In this world whatever duality that we see, favorable-unfavorable, pleasure-pain, existent-non-existent, honor-dishonor, criticism-praise etc, with all of them there is a connection and later a disconnection. The one thing about both connection and disconnection, is that, the connection is temporary and the disconnection (separation) is permanent. If one accepts the eternal disconnection (separation) of this world, then one will experience the eternal union with God.
If there is a connection with any thing, person etc. in this world, then in the end a disconnection is inevitable ‒
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रया: । संयोगा विप्रयोगान्ता मरणान्तं च जीवितम् ॥(वाल्मीकि॰२।१०५।१६; महा॰आश्व॰४४।११)
‘The end result of all hoardings is annihilation, the end of all worldly progress is downfall, the end result of all joining together is separation and the end of life is death.’
Dis-connection is eternal – this is every man’s experience. This is not a new point. Previously, there was a dis-connection, later on too only disconnection will remain, and even during connection, there is continuously disconnection that is taking place; therefore disconnection is constant. On accepting the permanent, the transient (impermanent) will be renounced. Renunciation of the temporary is the main work of a spiritual aspirant. In fact, the significance is only of separation (dis-connection, viyog), not of connection (coming together). An aspirant makes the mistake that he accepts the connection as real and gives it significance, but does not give significance to the separation. In separation, he longs for the union; just as when there is no money, then he longs for money. If he did not link with the union, and linked with separation, giving significance to separation only, then he will be greatly benefited !
He who gives significance to eternal dis-connection, is an aspirant and he who gives importance to temporary connection, he is worldly. He who respects the eternal, he is wise, and he who respects the temporary, he is ignorant. By not holding on to the eternal essence, and instead grabbing hold of the temporary is itself the cause of birth and death. It has come in the Gita ‒
कारणं गुणसंगोऽस्य सदसद्योनिजन्मसु ॥ (१३।२१)
‘Kaaranam Guna sangosya sadasadyonijanmasu’ (Gita 13/21)
It is the connection with the modes of nature, that cause birth in higher and lower wombs.’
Association with the modes of nature is perishable and dis-association with the modes of nature is eternal. The self is free of all accompaniments ‒
‘असंगो ह्ययं पुरुष:’ (बृहदा॰४।३।१५)
‘Asango hayayam purushah’ (Bruhada. 4/3/15)
If one grabs hold of the eternal (dis-association with the modes of nature), then there cannot ever be birth and death.
Connection is temporary and disconnection is constant – this is the essence of all the Vedas and other scriptures. The experience of dis-association with the world is itself Eternal Union ‒
‘तं विद्याद् दु:खसयोगवियोगं योगसञ्ज्ञितम्’ (गीता ६।२३)
tam vidyaad duhkhsamyogviyogam yogasangitam (Gita 6 / 23 ).
That in which there is disconnection from contact with pain is known as yog (Gita 6 / 23 ).
Connection will not be constant, but disconnection (separation) will be constant. We desire to meet, we give significance to it – this is foolishness. This foolishness will go away with ‘satsang’.
The dis-connection from the world is constant – this point does not belong to any one individual, group, organization, etc., rather this belongs to all. In this there is no differences of opinion. We have accepted connection with that thing with which we have an eternal disconnection. We have given it existence and importance, therefore we do not experience the Eternal Union.
That which is ‘Not’, we have accepted it as ‘IS’, therefore even though ‘IS’ is present, it has stopped being visible. Only ‘IS’ remains, it never changes to ‘Not’. To see that which remains with us forever the only solution is that one should not accept the association with that which is disconnecting (separating) all the time. That whose dis-connection is a certainty, accept it’s dis-connection and separation at present itself. it means that do not have attraction for the thing that will separate from you. Do not give it importance, do not accept it’s influence. When all connections, will become dis-connections (separations), i.e. when there will not be any attraction in the connection, then one will experience Eternal Union.
Some people have such doubts that even on experiencing Eternal Union, that is, on attaining knowledge how will they relate with the world ? Really speaking, knowledge removes ignorance, relationship does not cease. Therefore on attaining knowledge, there will be no obstacle in the relating with the world, rather, with the disappearance of various other flaws such as desire, attachment, selfishness , the relationship will be very good. With that relationship naturally and on its own the supreme good of all will take place.
The degree of connection that we perceive with the world, all of it is constantly turning into dis-connection. Resolves and doubts are also coming to an end. If some great difficulties arise, then those too will subside. There is great remorse when someone dies, then that mourning too will reduce on its own, without any effort on your part. This means that all the things in this world are separating. They are going away. They are perishing ‒
ऊगा सोई आथवें, फूला सो कुम्हलाय । चिण्या देवल ढह पड़े, जाया सो मर जाय ॥
If you accept this eternal disconnection right now, then a lot of the turmoil will go away, and you will experience great peace. If some man dies then there is a great jolt to the heart. If the wealth goes away, then one feels a shock. Why does one feel a shock? When connection is believed to be lasting, one feels a jolt. Therefore from the very beginning accepts that all this is going to part ways. If someone dies, if someone goes away, then what is new about it ! It is all the kind to go away. When the Sun sets, there is interference in worldly dealings. When the Sun rises, it will surely set – when one has these sentiments, then there will not be any sorrow. In the same way, he who is born, will surely die; he who has come, will surely go ‒ when one has these sentiments, then if someone dies, or goes away, there will not be any sorrow. When childhood goes away, then we cannot bring it back, similarly, we cannot bring back any of these things that have disconnected from us, and now too the things that we have, they too are departing, we cannot keep them. Previously the things that we had, are gone away, the things that we have now, are going away, then which of those things that are yet to come to stay ? What is so great about the things that will surely depart ? Is there any significance to those things that will disconnect ? Do not give it importance, then you will experience eternal union.
The world was previously not with us, it will not remain with us later on, and now too, it is not with us, therefore there is eternal separation with it. Previously God was with us, later on too He will remain with us, and now too He is with us, therefore there is Eternal Union with Him. One has to not think about eternal separation or the Eternal Union. It simply IS, as-it-is. One has to simply realize this. This itself is ‘Sahajaavastha’ (a state of natural presence).
Narayana ! Narayana !! Narayana !!!
From Book in Hindi “Jit Dekhu Tit Tu” by Swami Ramsukhdasji
Comments are closed.