: Shree Hari:
17th August, 2009, Monday, Bhadrapad Krishna Dvaadashi, Vikram Samvat 2066, Somvaar
Now reflect on this that “Where does a desire reside?” Many people are of the belief that desire resides in the mind. But as such the desire does not reside in the mind; it only comes into the mind (visits) – Prajahaati yadaa kaamaanssarvaanpaarth manogataam” (Gita 2/55). Mind is an internal instrument (anthakaran). An instrument has no desires at all. Does a pen have desire to write? Does a car have desire to move? No, it does not. If we hold that a desire is in the mind, then when the desire is not satiated, the mind should suffer pain, but instead when the desire is not satiated, the one’s ownself (swayam) becoming the “doer and enjoyer” suffers pain. Therefore in fact the desire does not abide in the mind – intellect (instruments), but is in the doer (kartaa). An instrument (karan) depends on the doer (kartaa). But being entangled in the duality, in the form of pleasure and pain, caused by the fulfillment or unfulfillment of desires, a man’s discriminating faculty (vivek) does not function properly and so he holds that desire to be in the mind.
Now reflect on who is the doer? If the mind had been a doer (agent), it would have not acted becoming sub-servient to the intellect. It is everyone’s experience (anubhav) that when the intellect determines to not to do something, then the mind leaves the desire to do that thing, and when the intellect firmly resolves to do something, then the mind begins to desire to do that thing. But the intellect is also not an independent agent, because intellect is also an inner instrument. When a man derives pleasure from fulfilling a desire, then his intellect decides to do that action. But the man who knows that the outcome of enjoyment of pleasures is only pain, he renounces the pleasure derived from fulfillment of desires. Thereafter instead of his intellect being inclined towards pleasures, decides to renounce the desire for pleasure. The instrument is dependent on the doer. It is very beneficialand in perfecting an action. “Sadhakatam karanam” (Paani. A. 1/4/42) But the doer is independent “Swatantra kartaa” (Paani. A. 1/4/54). Even the Swaroop (self) is not the doer; because if there was doership in the self (swaroop) then it would never be wiped out. Therefore Bhagwaan has in the Gita negated the doership in the self (swaroop) – “sharirastopi kaunteya ne karoti ne lipyate.” (Gita 13/31). In reality, He who is the enjoyer, that same one is the doer.
Now let us think, who is that experiencer (enjoyer). The experiencer (enjoyer) can be neither sat (real, IS, existent) nor asat (unreal, non-existent), because “sat” (Real) is devoid of enjoyership, while the Asat (Unreal), enjoyership (experiencing) is not possible at all. Through discrimination (vivek poorvak) when a sadhak entirely disassociates his affinity with the body, which indeed is the case, then neither the doer remains, nor the enjoyer remains. Rather only Pure Consciousness (IS-Ness) remains. By this it is proven that in reality, there is no doer or enjoyer, we have only believed it to be so. Here one thing needs to be kept in mind, when sadhak attains realization of self-knowledge, there remains no affiliation with the body, then he also has no relation with the indweller in the body (shariri). This is because it is only due to relationship with the body that the conscious divine entity (Self) is called “indweller” (shariri). When relationship with the body is servered, then only the divine entity exists and remains, but it’s title as being “shariri” does not remain. In this pure consciousness, all indwellers become one. That divine entity, pure consciousness itself is called “Brahma” and one who is established in that natural and perfect, pure conscious state, that state is called “mukti” (liberation, salvation). In liberation “mukti”, a jeev (embodied soul) becomes of the same element as Brahm. In other words, just as Brahma is Truth, Knowledge and Bliss Absolute (satchitanand swaroop), the Jeev too becomes Truth, Knowledge and Bliss Absolute – “idam gyaanamupaashritya mama saadharmyamaagataah” (Gita 14/2). On taking on identical properties as Paramatma, Jeev becomes free from birth and death – “sargepi nopjaayante pralaye ne vyathanti cha.” and Jeev become pure, enlightened, liberated, changeless, immortal and independent. This is called attainment of Yoga (Union with Paramatma) – “Tadaa yogmavaapsyasi” (Gita 2/53).
From “Manav Maatre Kalyaan ke Liye” pg 126-127 and “For Salvation of Mankind” in English pg 130-132 by Swami Ramsukhdasji