The Essence of God - Bhagavat tattva - Part VII (Feb 1, 2009)
: Shree Hari :
1st February, 2009, Sunday
Magh Shukla Shashti, Vikram Samvat 2065, Ravivar
In the cause-effect related world, every convergence has been dissipated into divergence perpetually. The reason is that the endorsement of one's association (with the world) is unnatural; the separation of such unreality of the association (with the world) is then natural. If observed clearly, even the very association is nothing but the separation as such. In other words, there is no association in the first place. But, generation of wishful attraction toward the associative illusions eclipses the vision of the separation there. From a spiritual perspective, that which separates belongs to the temporal world of creation and destruction and therefore can never wield any sort of dominion (independent existence) of its own as such. For example, once the childhood has parted then how can it exist any more? Just like the past cannot exist and possess its command in the present, similarly the present as well as the future have no existence and command as such. Wherever the past dwelt, the present continues there; and the future also will continue there only. Therefore, The Lord says in Gita,
Nasato vidyate bhaavo naabhaavo vidyate satah |
Ubhayorapi drashto'ntastvanayostattvadarshibhih || (Gita 2/16)
"The unreal has no existence and the real never ceases to be; the truth of both these, has been perceived by the seers of truth."
Experience of the separation in the world of causes and effects leads to the realization of innate truth, the eventuality in the separation. By not accepting an independent dominion of the world that is ever ready to separate, reinforces one's realization in the transcendental awareness.
Means for Transcendence: The best of all methods for attaining transcendental awareness is - keeping the attainment of the same as the sole aim and purpose. Actually, this purpose pre-exists every thing; the human birth (body and mind) is blessed in precedence to realize the same. However, one lost in the worldly pleasures looses sight of the real intent of one's life (to attain THAT). Therefore, one needs to acknowledge the original intent with resolve to realize the same. The stronger the resolution, faster is the attainment of the equanimity, the self-realization. To strengthen such resolution, one has to learn not to give emphasis on one's apparent awareness (through sensory perceptions) by emphasizing the discretional appreciation within (through perception of inquiry) in the first place. Once the wisdom is empowered within, one realizes that whatever is the worldly substance including one's body, all that was non-existent before their manifestation, will become non-existent at their dissolution, and remain ever-variant in their very presence. In other words, every substance is subjected to a finite span with a start and an end. Whatever is temporal, that does not even exist in reality because the understanding is that something that does not exist in past as well is future cannot be existent in the present as well - "Aadaavante cha yannasti vartamaane'p tattathaa" (Mandukya Kaarika). By nurturing such wisdom, one starts appreciating the distinction between real and unreal, sentient and insentient, with clarity. This clarity of appreciation is often called Viveka. The absolute and intense urge to attain The Equanimity (the Absolute Essence) rises as one experiences the clarity of appreciation. The urge transcends the dependence not only of the worldly comfort but also of the spiritual comfort sought along the path. As a result, the seeker rejects the world (Asat) altogether and transcends toward the liberation attaining which the realization of the dominion of The Truth, The Absolute, The God becomes natural.
(to be continued)
From Saadhan Sudhaa, Sindhu, in Hindi page 123 by Swami Ramsukhdasji
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