Gita's Yoga of Detachment (Nov 1, 2011)
- Shree Hari
1st November, 2011, Tuesday
Kartik Shukla Shasthi, Mangalvar, Vikram Samvat 2068
Gita's Yoga of Detachment (continued)
There is a principle, that which is in the beginning and the end, is also there in the middle (present), and that which is not there in the beginning and in the end, is not there in the present as well. If at present we are 80-90 years old, then prior to the ninety years, there was no body, house, family, wealth, that was ours and after 90 or so years it will not remain ours. Therefore at present as well, it is not ours. These all are constantly separating from us. But our relationship with God was there previously, later on will also remain so and it is there at present as well. The point is that being an "ansh" (ray of consciousness) of God, there is eternal union with God. For taking pleasure, we establish a relationship with the perishable the name of this is "aasakti" (attachment.
We do not have to take happiness, rather we only have to give happiness. If we become immersed only in giving happiness to others, seeing to other's welfare, serving others, then our attachment will go away. But the mistake we make is that only for gaining pleasure and happiness, we give happiness to others. Just as a business man buys goods to sell for profit, similarly we get into a relationship with others to gain happiness and also for our happiness we break off the relationship. In this way, we are only holding on to our happiness as the central motive this is "aasakti" attachment.
We must not indulge in perishable pleasures, rather we only want imperishable happiness. That imperishable joy (bliss) is ever attained. Just as there is both day and night on earth, but there is neither night nor is there the kind of day that goes alongside with the night in the Sun. Rather there is radiance and brightness at all times, Similarly in this world there is both pleasure and pain, but in God there is neither pleasure nor pain, rather there is only eternal joy (bliss) -
Ram sacchidanand dinesa |
Nahin tahum moha nisaa lavalesaa (Manas 1/116/3)
One is not to give up things, rather hoping, desiring and enjoyment of pleasure from them, are to be renounced. If we give up the body, then we will die; thus we need to renounce the desire for pleasure from this body. In the same way, we need to renounce the wanting of pleasures from things and individuals. Just as in the winter days when you use blanket, it is not to gain pleasure from it, rather it is to be protected from the cold. But when you think that you should have a certain type of blanket, certain type of comforter - this is "aasakti" attachment. However, if the blanket is exclusive or ordinary, whether it is a thick comforter or an ordinary one, we only want to get protection from the cold. This is not an attachment, rather it is a necessity. Both attachment and necessity are different. There is attachment "aasakti" and desire for the world and there is dearness and a essential need "avashyaktaa" for God. Necessities "avashyaktaa" are the kind that can be fulfilled and "kaamna" desires are the kind that can come to an end. That which is going to come to an end, what is the issue, or impediment in giving it up?
A child is born, then whether he will grow up or not, whether he will study or not, whether he has wealth and possession or not, there can be doubts about all of these, but whether he will die or not in this there is no doubt. He will definitely die. If we do not take this point which is a sure thing and accept it, then what else will we accept? By accepting that which is without any doubt, one will not have to suffer. Therefore the thing whose separation is a certainty, accept its separation at present itself. That which will definitely separate, why to wish pleasure and happiness from it ? If we wish pleasure and happiness from it, then when there is separation from it, you will have to cry and when you separate from it, then too you will have to cry. If from the very beginning we give up desire for pleasures then you will not have to cry.
(To be continued)
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