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The Essence of God - Bhagavat tattva - Part VIII (Feb 2, 2009)

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  • sadhak_insight
    ... Ram Ram 2nd February, 2009, Monday Magh Shukla Saptami, Vikram Samvat 2065, Somvar Type of Wordly Affairs and Spritual Pursuits A mundane man, a truth
    Message 1 of 1 , Feb 1, 2009
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      : Shree Hari :
      Ram Ram

      2nd February, 2009,  Monday
      Magh Shukla Saptami, Vikram Samvat 2065, Somvar

      Type of Wordly Affairs and Spritual Pursuits


      A mundane man, a truth seeker and a realized man understand, appreciate and experience things differently. The mundane man endorses the world to be the reality and entertains consummative-abortive or love-and-haterd driven activities. Further ahead, a truth seeking wise man operates in this world devoid of attachment and aversion (hatred) as he pursues the spiritual scriptures in strict adherence2. The absolute discretion enlightened within lets the person operate without being infected by likes and dislikes in-spite of allowing their traces in life i.e. the activities are not determined by one's likes and dislikes3. Likes and dislikes become almost negligible in him. Whatever fraction of ignorance dwells in the person that much likes and dislikes remain in the person. As the wisdom rises within, likes and dislikes with the world reduces, and detachment with the same deepens. Miseries reduce as detachment becomes stronger and stronger since the root cause for the miseries is the like-dislike conflicts4. As the wisdom blossoms completely, emotional attachments are mitigated completely. For a wise man, the worldly pleasures appear as unreal as one's image in a mirror. As the wise man grows into realization, the whole world appears as the memories of a dream. Therefore, even though the activities appear similar, the way a wise man and a realized man experience the world differ completely.


      The senses maintain importance in a mundane person's life; analytical discretion takes that position in a wise man; one's natural state of presence occupies the person of realization. To a mundane person, the likes and dislikes are like a solid line drawn on a rock. For a man with raising wisdom, the same likes and dislikes are like a line drawn on a sand bed to start with and becomes like a line drawn on water as the wisdom fills within. For a realized man, the likes and dislikes are like lines drawn in sky wherein the line cannot even appear and just fingers attempting to draw the line are apparent; because independent dominion of the world is not even a choice in his perspective.


      Speciality of Realized Behavior


      Till realization a seeker endorses himself to be the same as the intrinsic awareness (antahkaran) because of the acceptance of the thought process. At this state, seeker's activities are diverted away from the worldly affairs toward The Absolute and hence can even err in day-to-day activities. As the innate awareness detaches itself from the inert existence, the subtle ego that arises from the inert body-mind cluster becomes completely lost. But a realized soul stays at its natural state of presence as such. A seeker's potential errors in worldly behavior due to the effortful merger of the innate awareness in The Absolute do not have any place in a realized person as the innate awareness is dissolved in the equanimity naturally. On the other hand, all the activities manifested through such a pure soul remain naturally pure as an ideal example to be adapted by all others5. The reason is simple. State of a realized person is completely disconnected from even the intrinsic awareness and is established in its absolutely natural state i.e The Truth. The internal consciousness remains in its own natural state - the inert body-mind cluster. In such a state, The Essence verily remains, but the essence seeker does not. In other words, the individual identity (the ego) is completely obliterated leaving no traces. In the absence of the very identity, who is there to like and dislike and with whom?! The very notion of possibly independent presence of the inert world including the thought process, that provides an intrinsic identity to an individual, is completely dissolved; and The Equanimity is established forever. Since he retains no relation of whatsoever kind with his inner awareness, you can consider that the very thought process is burnt away. As bright light is emitted from a wick burnt in gas or oil, lustrous knowledge emanates from the incinerated thought process.


      Just like the absoluteness of The Truth can never be subjected to any deviation in spite of the worldly activities continuing with the inspiration for the dominion of the truth, the nature and behavior of a realized soul (iv), the readiness to absorb knowledge in an ardent scholar (v), the divine inspiration (vi), and the worldly activities carried out through the body of a realized soul does not displace the realized from his natural equanimous state. The detachment is deeply established in his very presence6.  As far as there is momentum in the bodily readiness to live continues, his external as well as internal awareness continue their worldly activities that will always be ideal for all others.


      2 Tasmaacchhastram pramaanam te kaaryaakaaryavyavasthitou |

        Gnyaatvaa shaastravidhaanoktam karma kartumihaarhasi || (Gita 16/24)


      "Only the holy scriptures are the authority to determine fidelity and infidelity in your actions. Understanding this, it is in your best interest to carry out your duties as prescribed in the holy scriptures."




      3 Indriyasyendriyasyaarthe raagadveshou vyavasthitou |

        Tayorna vashamaagacchhetou hyasya paripanthinou || (Gita 3/34)


      "Likes and dislikes are positioned in the senses as well as their meanings or objects by nature. Man should not be oriented toward both of them because they are the biggest enemies posing hurdles in one's spiritual progress." 




      4 The seeker should be aware that he or she should not try to extract comfort or pleasures out of the spiritual bliss; Bhagavaan says,


        Tatra sattvam nirmalattvaatprakaashakamanaamayam |

        Sukhasangena badhnaati gnyaanasangena chaanagha || (Gita 14/6)


      "O sinless Arjuna! Out of the three attributes or qualities, Sattvaguna, quality of purity and goodness is surely enlightening being devoid of all deviations and free of all corruptions. It binds the seeker to relations with comfort (pleasures) and with knowledge (pride).




      5 Yadyadaacharati shreshthah tattadevetaro janaah |

        Sa yatpramaanam kurute lokastadanuvartate || (Gita 3/21)


      Common people follow whatever the great men practice. Common people adapt their actions according to the statements from great men as authority.




      (iv) Sadrisham cheshtate svasyaah prakritergnyaanavaanapi |

          Prakritim yaanti bhutaani nigrahah kim karishyati || (Gita 3/33)

      (v) Tadviddhi pranipaatena pariprashnena sevayaa |

          Upadekshyanti te gnyaanam gnyaaninastattvadarshinah || (Gita 4/34)

      (vi) At the termination of the ego, the great man of realization remains one with The God - "Mama saadharmyamaagataah" (Gita 14/2); therefore, all the activities conducted through him remains a devine inspiration.




      6 Anaaditvaannirgunatvaatparamaatmaayamavyayah |

        Shareerastho'pi kounteya na karoti na lipyate || (Gita 13/31)

        Prakaasham cha pravrittim cha mohameva cha paandava |

        Na dveshti sampravrittaani na nivrittaani kaankshati || (Gita 14/22)

        Udaaseenavadaaseeno gunairyo na vichaalyate |

        Gunaa vartanta ityeva yo'vatishthati nengate || (Gita 14/13)



      (to be continued)

      Ram Ram

      From Saadhan Sudhaa, Sindhu, in Hindi page 124-125 by Swami Ramsukhdasji

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