Man never looks towards himself as to why did his birth take place, what must I do? And what am I doing?
As long as he does not pay attention to this, till then, man’s grade is lower than the animals! His life is even lower than the animals, birds, trees etc. ! Even on being a man if he is not cautious and alert, then what kind of a man can he be called? Man must have the alertness, the caution! He must think as to why has his birth taken place, what has to be done, what should not to be done? If this cannot be resolved then so be it, but in the words of the saints, scriptures, it is completely and entirely clear that Human birth has only been attained for the purpose of attaining salvation (raising ourselves for our eternal good). From his own side God has given us this very last birth, by which God can be attained.
Through the help of yagya (sacrificial fire) Brahmaji created mankind, “sahayagyaah prajaah srushtavaa puraavaach prajaapatih” (Gita 3/10), in other words, duty and doer both were born simultaneously. That which is duty is born simultaneously and innately. Nowadays the reason that we experience effort and drag in doing our duty, is that we have established affinity with the world, otherwise the Self is also “sahaj” – innate, natural, unforced and the duties are also innate, natural and unforced. The “self” makes his own self “unnatural.” He does not think that why this unnatural state has been created? How did it happen? If he were to think like this, then he will be greatly benefited.
Now let me tell you one thing. There are two paths – path of faith and path of enquiry. You only have faith where you have no doubt. Rather doubt does not arise at all. The faith that is endowed with doubts, does not manifest in the form of faith. However, enquiry is only where there is doubt. In the path of devotion, faith that is free of all doubts is most important and in the path of enquiry, doubt is main. Faith and enquiry, when they both are present and blended together, an aspirant’s life does not remain flawless, it becomes with flaws.
Who do we have faith in? We may or may not have faith in that which the senses, inner faculties do not know anything about. Just as, “God exists” – this statement either one believes or they do not believe. There is only these two points. This point whether God exists or does not exist, this is as such not about belief and faith, it is about enquiry. The doubt that God is definitely non-existent – is either a doubt of a person (jivatma) or of the world. Yet there is no doubt that “I exist”, but there is a doubt that “Who am I”?. Knowledge of the “Self” and knowledge of the world comes from enquiry. You are entirely independent in believing in God or not believing. Because on the subject of God we know nothing at all, and that which we know nothing about, only faith works in that. And that in which we have faith, no doubt remains – it is such an amazing point. Just as you accept the wife, son etc. as your very own, thereafter you have no doubts whether this woman is mine or not? Whether this son is mine or not? This worldly acceptances do not last; because whoever you believe, is perishable. However, God is imperishable; therefore belief in God is lasting; it becomes determinate and firm and He is realized. I have heard this from saints, that he who has faith in God, His responsibility of knowing his “Self” is shouldered by God! What an extra-ordinary point this is. How is God, how isn’t God – that knowledge he does not have to attain on his own. He simply accepts and believes that there is God; He never has any doubt about how God is, how God is not?
First and the foremost, one develops faith in God simply by accepting the existence of God, that “God Exists”. Faith in the world does not last; because, we know that things, people, etc. were not there at first, will not be there later-on and at present too they are constantly moving towards perishing. However, on the subject of God it is not like that. We hear from scriptures, saints, believers that God was present before, He will be there afterwards and is present now, as well. On having faith in God, you will feel a sense of mine-ness that God is mine. The jeev (individual soul) is a part of God – “Mamaivaansho Jeevaloke” (Gita 15/7); i.e. God is ours. Therefore those with faith in God must accept with a firm determination, that God exists and He is our very own. When there is a firm conviction and belief, then one cannot stay without meeting God. Just as when a child is suffering, then he seeks out his mother, that why does my mother not take me in her lap? He does not ever think that I am not deserving or deserving, whether I am entitled or not entitled.
Just as one has faith in God, similarly there is faith in the relationship with God, that God is my very own. How is God, how am I – such thoughts do not arise. God is mine; he will therefore definitely meet me – so firm must be his conviction. This sense of Mine-ness is greater than many other spiritual practices. Renunciation, austerities, fasts, religious observances, forebearance, etc. and as many spiritual practices that are there, out of all of them, the highest discipline is “feeling of mine-ness” with God (apnaapan). There is no mistake in sense of mineness. Those who are doers, will acquire the fruit according to their actions, but those who believe in God, will attain God, without any effort. However much they are doing, they will acquire the fruits of that alone, but those who have a sense of mine-ness with God, will attain full rights over God. Just as a child thinks he has full entitlement on his mother, that Maa is mine, and if I want I can get whatever work I want done from her. Also, if I want, I can take whatever thing I like from her. What powers does a child have? All he can do is cry, that is all. Even the weakest of weak men, has within himself the power of crying. What effort is required in crying? If a child begins to cry then mother has to listen to him. Similarly, if he begins to cry that God is mine, then why will God not come foreward? Why would he not meet me? If such a deep anguish is there within, if such a deep longing is there that why is God not meeting me, than there is such power in this anquish, in this burning and deep longing within, that infinite sins of infinite births can be destroyed; no faults remain, one becomes flawless. He who becomes desperate for God, automatically becomes free of faults. Sins are not destroyed as quickly in “Enquiry”, as they are destroyed in the fire of deep longing for God. As the “quest to know” (jigyaasa) increases, and when the enquirer does not remain and only the enquiry (jigyaasa) remains, then he becomes entirely flawless and he realizes the Truth.
As long as “I am an Enquirer” remains, “I-ness” remains, till then the divinity worthy of enquiry does not manifest. When mine-ness does not remain, then the “tattva” (divinity, essence) worthy of investigation manifests. Whether it is enquiry or faith, of the two, if anyone becomes determinate, then the Divinity (tattva) will be known. That which is dutiful will be automatically done; duty will be fulfilled by both the enquirer and the one with faith. Both will fulfill their duties deligently, having the Divine as their aim.
A man with faith, will not be doing his duty thinking of it as duty; however he will cry due to separation and deep longing for God. In crying out with deep longing, his duty will be fulfilled. Only the deep longing for God Realization stays within him. God and only God is remembered. Besides God, he does not like any other thing – “Ab kuch bhi nahi suhaave, ek tu hi mana bhaave.” He does not feel hungry during the day, he cannot sleep at night and time and again he longs in deep anguish for God – “Din nahi bhook, rain nahin nidraa, cheen cheen vyaakool hot hiyaa.” There is extra-ordinary power, in that deep longing. Worship and adoration of God, sacrifices and austerities, visiting holy places and fasts etc, these are all good, but these destroy sins slowly; but when there is deep longing and anguish, a fire is lit within, in which all sins are devoured and burn to ashes.
Question – How can such deep longing and anguish for God arise?
Answer – When one does not take pleasure in worldly associations. Just as when breathing is going on its own, then due to this effort going on, hunger and thirst arise automatically. However, if all day you continue to eat various different things, then the real hunger will not be there. Only by stopping the other foods, only by eat nothing other than during the regular meal times, you will feel hungry, and that appetite will grow even stronger. Similarly, if you desire only God, if you desire nothing else besides God, Neither pleasure, nor honor, nor greatness, nor rest, nor laziness etc., if there is no desire of any sort. If there is no pleasure gained from anything. If you are hungry then go ahead and eat a “roti” (Indian bread); if you are sleepy, then go to sleep, but do not seek pleasure in it. If abstinence is maintained then anguish and longing for God will arise.
A being takes the support of something or the other that is unreal (temporary), and thus becomes distant from the real. Therefore use the unreal; eat the food, drink the water, sleep, do all work, but within do not takes its support. Do not have faith in it; do not depend on to it, then the longing, the anguish will grow within.
We all have the evidential knowledge that this body will not remain, this wealth will not remain, the family will not remain. Though knowing all this, you disrespect this knowledge – this is a very bad quality, it is a grave mistake. If you respect this knowledge, then the desire for the world will be wiped out; because those things that are non constant, and permanent, what to desire them for? “kaa maagu kachu sthir na rahaayi, nain chalyo jag jaayi.” As the desire for the world is eradicated, the longing due to separation from God is experienced. Desire and hope from the world, are the main obstacles to “yearning” for God.
Though a man regards certain things as perishable, yet, he has hope from it, which is a very grave offense. By lying and cheating, by dishonesty, he is strengthening his feelings and sentiments, then what can be more use-less than this? Money is there, children and grand-children are there, knowledge is there, abilities are there, high post is there, rights are there, how long have you had all these? How long will they remain? For how long will you make do with them? The number of days that you are united with them, that will ultimately turn into separation. This separation, may be soon, may be later on, when will it happen? When will it not happen- you do not know about this; but that union will turn into separation – there is no doubt about this. That which will separate, how to trust that? That which is separating every moment, how long will you continue to endure? How long will it continue to support? How long will it be of use to you? Then too, to continue to trust it, this is disrespecting what you know to be true. It is a very big offense to disrespect what you know to be true. The offense is intensified with sins. He who does not accept that “God Is” and accepts that “World is”, he is a great sinner, a villain.
You know that the world will not remain, body will not remain, then too you desire that let me take some pleasure from it, let me gain something from it, let me take this thing, in other words, in spite of knowing you do not accept. In this it is not the fault of not knowing, it is the fault of not-believing and accepting, which you yourself will have to get rid off. If there is lack of knowledge, then someone who knows will tell you, the scriptures and holy books will tell you, the saints and great souls will tell you, God will tell you, but that which you know if you do not accept, then in this any other person will not be able to do anything at all. Only you will have to believe, to accept. This work you alone will have to do.
Narayana ! Narayana !! Narayana !!!
From book in Hindi “Bhagwat Praapti ki Sugamtaa” by Swami Ramsukhdasji
www.swamiramsukhdasji.net
Comments are closed.