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Renunciation of The Unreal and Attainment of The Real - Part 2 (Oct 2, 2009)

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  • sadhak_insight
    ... Ram Ram 2nd October, 2009, Friday, Ashwin Shukla Trayodashi One who fails to pay attention to the wisdom ends up perceiving only the beginning, not the
    Message 1 of 3 , Oct 1, 2009
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      Shree Hari:  
      Ram Ram

      2nd October, 2009, Friday, Ashwin Shukla Trayodashi

      One who fails to pay attention to the wisdom ends up perceiving only the beginning, not the consequence. The consequence of all the indulgence and pleasures has to be misery - that is the law. The reason is - as a consequence to the pleasures one looses the vitality within as the objects of pleasures are destroyed in the process - that is the law. If one deliberates on the consequences of the self-gratification in indulgence and emphasize on the consequences of the same, the urge for such pleasures disappears because nobody really wants misery and absence of something. Miseries and feeling of lack of something, is a natural cause for dislike to anyone. Therefore, The Gita says,

       

      Vishayendriyasanyogaadyattadagre'mritopamam |

      Parinaame vishamiva tatsukham raajasam smritam || (Gita 18/38)

       

      'The pleasures born in the conjugation between the senses and the sensual objects appear as nectar in the beginning and turn into venom in result - such pleasure is often called as Raajasa Sukha.' (The Rajas quality is lustful by nature - 'Rajo raagaatmakam viddhi' (Gita 14/7); and its result is always misery - 'Rajasastu phalam duhkham' (Gita 14/16)).

       

      In other words, the objects of pleasure appear very dear in the beginning, as one perceives great pleasures in them to start with. But, as one keeps enjoying them, the same pleasures start becoming uninteresting and eventually turn quite repulsive - the same pleasure start appearing as poisonous. In fact, one's relish in the pleasures is an illusion and lack of interest toward the same is natural.

       

      If one could nurture a nature of providing comfort, happiness and pleasure to only others, one can effectively mitigate one's crave for the same. One perceives inability to disassociate with the unreal and experiences an inevitable dependence on the same only due to the illusion of deriving pleasures from the unreal. Therefore, a seeker has to take a firm resolve not to accept any comfort, happiness and pleasure from the unreal.

       

      One interesting fact is that an individual of fragile nature, one with wavering tendencies, cannot easily get rid of the inhabitant delusions. Considered one idea and dropped the same (before deliberating on it); then picked up another idea and dropped it again … one corrupts one's nature by being fickle-minded on everything. Because of such corrupt tendencies, one may learn about disassociation with the unreal, but cannot really distance oneself from the unreal. A weak-minded person due to the inherent fragile nature would embrace the unreal (in the very next opportunity), even if the unreal were thrown away. Such fragile nature is personally nurtured and safeguarded by the seeker on his/her own. Therefore, it is of extreme importance for a seeker to strengthen one's nature towards unyielding steadiness. Once an idea is received, one should be steadfast with the same – `Bhajante maam driDhavrataah' (Gita 7/28). Learn to be firm with smaller aspects of life to start with; it will enable you to drop dependence on the unreal eventually.

       

      From "Saadhan Sudha Sindhu" in Hindi pg 150 by Swami Ramsukhdasji.     

      Ram Ram

      For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
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    • sadhak_insight
      ... Ram Ram 3rd October, 2009, Saturday, Ashwin Shukla Chaturdashi A seeker, on one hand, entertains inclination toward the taste of the unreal (crave for
      Message 2 of 3 , Oct 2, 2009
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        Shree Hari:  
        Ram Ram

        3rd October, 2009, Saturday, Ashwin Shukla Chaturdashi

        A seeker, on one hand, entertains inclination toward the taste of the unreal (crave for pleasures), and on the other hand nurtures hunger for the real (quest for knowledge). It is a well-established fact that the desire for unreal does not belong to the world. Likewise, the hunger for truth does not belong to The Absolute. They both belong to the individual who nurtures crave for worldly association as well quest for self-awareness. Crave is a wish (a desire) while the quest is a necessity. A wish (desire) can never be fulfilled; in fact, it keeps slipping away (perpetually morphing into variations). However, a necessity is invariably the kind to be fulfilled. Only a wish (desire) can never stay in an individual; and, only a genuine need can stay. Only on genuine need remaining, it gets fulfilled.  Just like the fire stays as long as the wood remains and is extinguished once the wood is exhausted. Similarly, the quest for knowledge remains till the desire for worldly pleasures are fed-in. The needs exist as long as the desires do. In fact, the needs arise only due to the desires. Therefore, the needs get fulfilled as soon as the desires disappear. Therefore, a seeker has to merge the desires in the needs so that only a need remains in one's life with no traces of desires. Let there be yearning for the truth but not for the unreal, let there be only hunger to know the truth. The quest for truthful knowledge is acknowledged as `Jigyaasaa'. There is no distinction between the quest for The Truth and The Truth as such. But the unanimity between the quest and its target is blurred (not clear) till the seeker exists as the knower, the ego. Per retiring the ego, `a seeker' won't exist and the quest alone stands. As soon as the quest is isolated it merges with its destiny, The Truth; meaning, THE NEED gets fulfilled.  

        The unreal is ever-departed and therefore its departure is bound to happen. And the Truth is ever-attained, therefore its discovery will happen. There is a great difference between creation and discovery. Creation of an object necessitates the absence of the object prior to the act of creation. Discovery of an object requires the presence of the object prior to the act of discovery. The Truth is Omnipresent and hence its absence can never happen – `Naabhaavo vidhyate satah'. Therefore, one can discover The Truth; its creation is impossible. When a seeker accepts the dominion of the truth, the discovery happens. There are two kinds of discovery. One is like searching for a necklace everywhere forgetting where it was kept. The other is like searching for necklace everywhere believing that it is lost while it stays around one's own neck. The search for The Divine Self is like the search for the neck-borne necklace.

        The purport is – the truth, that we are yearning for, The Divinity we are searching for is verily present within ourselves! But, the world is NOT within us. The search for That which IS within us is certainly attainable eventually. But, what IS NOT within us can never be attained as its existence itself is a myth.

        From "Saadhan Sudha Sindhu" in Hindi pg 151-152 by Swami Ramsukhdasji.     

        Ram Ram

        For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
        For full online discourses in Hindi: http://www.swamiramsukhdasji.org
        To gain clarification of doubt/issues to: gita-talk@yahoogroups.com
        To read online spiritual books: http://www.swamiramsukhdasji.org/swamijibooks/
        To read all previous messages: http://groups.yahoo.com/group/sadhaka/
        P.S: Please pass on to friends and family. Remember ! There is no greater service to humanity than bringing another person closer to God, and you have that power in your hands right now
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