That Divinity (tattva) prevails everywhere, all the time, in all actions etc., but is beyond place, time and actions etc. If actions are performed for the attainment of that Divinity (tattva), it means in fact remaining separate from that Divinity. The reason is that performance of actions involves doership and the Divinity (tattva) remains unattained. Similarly self-inquiry does not lead to Self-Realization, because by self-inquiry the inquirer remains and matter contrary to spirit remains. A person tries to attain the Divinity only when he believes that It is unattained; and it is only when he accepts the existence of matter that he tries to renounce the matter and to reflect on the Self.
If we try to know that Divinity (tattva), then we will get further away from It, because if we want to know It, it means that It is the object to be known. But the fact is that Divinity is the knower rather than the object to be known. No one can be the knower of the knower of all, in the same way as we can see all objects with the eye but we cant see the eye itself with the eye because the power of vision is not an object of senses. Therefore that Divinity (tattva) itself is the knower of Divinity –.
Arjuna says to Lord Krishna 0 `You alone know Yourself by Yourself, O Supreme Person” (Gita 10/15).
Saint Tulsidas in the Manasa declares –
Bishaya karansur jeev sametaa, sakal ek te ek sachetaa |
Sab kara param prakaasak joyi, Ram anaadi avadhapati soyi || (Manasa. 1/117/3)
“The objects of senses are illumed by the senses, senses are illumed by the inner faculties, and the inner faculties are illumed by the Self. But the Supreme Illuminator of all is the beginningless Absolute, Lord Rama, Who is now the king of Ayodhya.”
We can’t think and reflect on Divinity without the evolutes of Nature. If we think and reflect on It, the mind or the faculty of reflection remains with us; if we decide, intellect remains with us; while seeing, hearing and speaking, eyes, ears and tongue respectively remain with us.
Similarly if we assume the existence of “is”, then assumption and the individuality of the person remains. If we negate (is-not) the unreal, then the individuality of the person who negates remains. If we renounce the sense of doership, then “I am not a doer” – the egoism in a subtle form persists i.e. individuality of the person who renounces remains. Therefore we should neither make assumptions, nor negate, nor renounce, but remain calm and quiet from within and without, by being established in “Is” (Divinity) . We should also not have this insistence that we should become still, as the sense of doership will usher in; and in fact the state of divinity and existence (sattaa) is self-evident and spontaneous.
From “Sahaj Sadhana” in Hindi pg 27- 28 by Swami Ramsukhdasji
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