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I Now Remember - Smritir Labdhvaa (Sept 30, 2007)

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  • Sadhak
    ... 30th September, 2007, Sunday Ashwin Krishna Chaturth, Vikram Samvat 2064, Ravivar We can only give up that which was not ours in the first place. i.e.
    Message 1 of 1 , Sep 30, 2007
      :Shree Hari:

      30th September, 2007, Sunday
      Ashwin Krishna Chaturth, Vikram Samvat 2064, Ravivar

      We can only give up that which was not ours in the first place. i.e. That with which we had no relationship. However, that with which we have a permanent relationship, cannot be given up (sacrificed). What this means is that in reality, there is no relationship at all, but the relationship is assumed. It is this assumption that is given up. Just like no one can remove the radiance from the Sun, because the Sun and it's rays / radiance is one. In the same way, if there was "doership" (kartuttva) in the Self, then it could not be removed. But there is no doership in the Self, there is no expression or feeling of "I am doing" in the Self - "na Karoti Na Lipyate" (Gita 13:31). We have only assumed and made believe this feeling of "I am doing", by mistake we have believed this. If you leave this, then the essential Truth will become self-evident.

      It is because of this that Arjuna said - "nashto moha, smritir labdhvaa" (Gita 18:73). I now have a recollection, I now remember. That which is remembered, what effort is involved in that ? It is not that you have to even try to remember. On it's own, it surfaces and you recollect. "Smritir labdhvaa." It was once forgotten. The attention was not there on it. But now it is remembered.

      In Bhakti yog (path of devotion), it is remembered that "I am God's" In Jnana Yog (path of knowledge), it is remembered that the real identity of the Self is unchangeable and flawless. And in Karma Yog (path of service) it is remembered that this world is not mine and not for me. To remember something is not based on doing something. It is not based on any activity or effort (it is not karan-saapeksh". It is effortless (it is karan-nirpeksh).

      To revisit this point - It is without any effort, without doership, without action, without act of doing, without act of giving, without the act of taking away or removing something, without any support or base. There is no causative factor or "doer" associated with it, at all. Because it is not a thing that is achievable by means of any action (kriyaa saadhya nahi hai), rather it is self-evident (ever-realized).

      From "Nitya Yog Ki Praapti" in Hindi pg 59 by Swami Ramsukhdasji

      Ram Ram

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