|| Shree Hari ||
20th May 2010, Thursday, Vaishaka Shukla Saptami, Guruvar
Vikram Samvat 2067, Sri Krishna Samvaat 5236
To be Free of Dependency – Part 1
For a spiritual aspirant there is one very important point – To be free of dependency. To feel the need for body, money, individuals, country, time, etc. that in itself is dependency. It is subjugation. Thinking that he who has a lot of money, knowledge, intellect, strength, etc., he can do a lot of service to the world – such a notion should be completely removed from your heart. The amount of money, knowledge, power, etc. that an aspirant has, with that itself he can do the greatest of all service to mankind. You do not have the responsibility of giving that which you do not have. God Realization is not possible from things, it is from renunciation.
To experience the need for those things which are created and later destroyed, to be reliant on them, and to regard it as progress is a grave mistake. Even in his dreams, a sadhak (aspirant) should not depend on the things that are created and later destroyed. Though having money, property, houses, family etc. the essential need for them should be extirpated from his inner faculties. By doing so, the spiritual aspirant’s progress is self-evident.
To depend on and to accept being subservient to those things that are created and later destroyed, is a major obstacle in all the three yoga paths – karma yog, jnana yog and bhakti yog. If the Self, even though being perfect and without any modifications at all times and an element (ansh) of Paramatma’s (God’s) consciousness, feels the need for inert things, then how can he ever know God (Supreme Consciousness)? Therefore sentiments of considering this money and these inert things as mine and essential for me have to be completely removed from the mind.
Within a man there remains the sentiments that if I acquire those things, situations, abilities that I do not currently have, then I will progress. He considers it his progress in acquiring these inert things that are created and later destroyed. Just like when he does not have wealth, then on earning money and becoming a millionaire he thinks that he has progressed a lot. If he is not educated, then on studying and becoming very well educated, he thinks I have progressed a lot etc. As such this is not progress. Rather it is great decadence (a cause for downfall and ruin).
Those things that were not ours initially, they will not remain as ours later on. The Self even though it remains AS-IS at all times, believes its progress to be in the perishable things that come and go. This is a great blunder. That which is present at all times, and will remain so forever, to attain that eternal Paramatma, that itself is man’s real progress. Even if we acquire those things that are not there at present, then for how long will it stay with us? That which is not there at present, it will eventually go into “not” (non-existence). To experience greatness within on acquiring these things that were created and which will later perish is becoming dependent (paradheen) on those things.
A second very important point is that on seeing good qualities and good conduct in our self, an aspirant should also not accept that I do not have good qualities and good conduct. Good qualities and good conduct are “Sat” (existence, real) and bad qualities and bad conduct is “asat” (non-existent, unreal). The unreal has no existence and the real is never non-existent – “nasato vidhyate bhaavo, naabhaavo vidhyate satah” (Gita 2/16). By associating with the unreal, the real is not manifested. Renounce the unnatural absent (bad qualities and conduct), then present, existent (real, good qualities and conduct) is self-evident. You are only facing away from the present and existent (real), it is however, not absent and non-existent.
The method of renouncing the absent (unreal – bad qualities and conduct) is that the aspirant should not accept them in him at all. In reality, these are not in me at all, it cannot remain in me. The body, senses, mind, intellect, life-breath were not there with me initially, and in future they will not stay along with me. Because they all are the kind that are born and later destroyed, whereas, the Self is imperishable “ansh” (element, a portion) of Paramatma (Supreme Consciousness, God) – “Mamaivaansho jeevaloke” (Gita 15/7). The inert things undergo modifications and they come and go, whereas Self (atma) never changes and remains AS-IS forever. Only by holding on to an element (ansh) of Nature (prakriti), though being entirely “swadheen” (independent and free) it becomes “paradheen” (dependent and bound) and becomes trapped in birth and death cycle.
From “Sadhakon ke Prati” in Hindi pg 1-2 By Swami Ramsukhdasji
You can also read message in HINDI titled “Paradheentaa se Rahit Ho” at : http://www.satcharcha.blogspot.com/