Natural Renunciation and Self Attainment - Part (May 1, 2009)
1st May, 2009, Friday
Baisaakh Shukla Saptami, Vikram Samvat 2066, Shukravar
Continued from April 19th - Part 1 - http://groups.yahoo.com/group/sadhaka/message/2268
The true obstacle to self-attainment is the lustful attraction toward the pleasure of indulgence with the world whose very nature is ever-separation. The basis for such an attraction is the importance and significance we have given to the unreal in a docile submission. If we do not accept the dominion of the unreal as well as, its significance in our lives, the unreal is impotent by itself and cannot rule us with its fatal attractions. For example, when we recall our memories of pleasant moments from the past we feel good though the objects and circumstances of pleasures are actually absent at present. Similarly, when we recall a miserable moment from our past we feel miserable as well even though the objects and circumstances that actually caused the pain originally are not really present now. In both cases we do experience the pleasure and pain respectively even in the absence of the actual source for the same by mere thinking about the incidences. This proves how our worldly experiences are actually driven by our docile submission to the dominion of the unreal that is actually non-existent. On the other hand, if we exercise our wisdom to realize the reality and stop giving undue significance to the unreal that is non-existent at present, we would not subject ourselves to the false experiences of the pleasures and pains from the memories of the past.
Just like the substance from the past is unattainable and non-existent in the present, similarly the substance met in the present is also equally unattainable and non-existent! All objects that join us are continuously deserting us simultaneously. What difference could exist between 'the substance from the past comes into memory and goes away' and 'substance in the present is gained and then lost'? One cannot succeed to gain that which naturally gets dissipated away continuously.
As a rule, one that is non-existent in one place is bound to be non-existent at all the places. Also, one that is non-existent at one time is bound to be non-existent in all the times. Whatever is non-existent in one object is also bound to be non-existent in all the objects. Whatever is not attainable by one person is also bound to be unattainable by any one else as well. Whatever is not attained in one condition is bound to be unattained in all other conditions as well. Whatever is not attained in one situation is bound to be unattained in all other situations as well. In other words, whatever is not attainable in any place, time, object, person, condition, situation, etc. cannot be attainable anywhere else as well because that is unattainable by its own nature as it keeps departing from the same into which it enters. Therefore, in reality, the world was never attained, is not attained, and will not be attained; there is not even a chance for it to be attained. How can something be attained when it perpetually departs as soon as it comes in contact with anything?
Due to the attraction toward the world, one sees union even in the separation and gain even in the loss. As our age diminishes and as our body degenerates perpetually we believe to be alive (owing to the body) due to our attraction toward the unreal only.
Because of the attraction toward the unreal, one has to be told especially regarding the natural departure that is perpetual with the world. Actually, the world is ever departing by nature, it is ever decaying within, and it is always ever-perished. Bhagavaan has said,
Naasato vidyate bhaavao naabhaavo vidyate satah |
Ubhayorapi drishton'ntastvanayostattvadarshibhih ||(Gita 2/16)
'Presence (dominion) of the unreal is non-existent and absence of The Real is impossible. The great men of realization have seen (experienced) the end (the essence) of both the facts.'(to be continued)
From "Saadhan, Sudhaa, Sindhu" - "Sahaj Nivritti aud Svatah Praapti" in Hindi by Swami Ramsukdhasji, pg 155
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