|| Shree Hari ||
30th May 2010, Sunday, Jyeshth Krishna Tritiya, Ravivar
Vikram Samvat 2067, Sri Krishna Samvaat 5236
Discovery of Truth – 4 & 5
Now let us think over – Where does a desire abide? Several people hold that desire abides in the mind, but actually a desire does not abide in the mind, but it comes into (visits) the mind – “prajahaati yadaa kaaman sarvaanpaarth manodataan (Gita 2/55).
The mind is an instrument (inner-instrument). An instrument has no desire. Does a pen have desire to write? Does a car have desire to move? No. If we hold that a desire abides in the mind, then if the desire is not satiated, the mind should suffer pain. But if the desire is not satiated, the doer (Self) suffers pain. Therefore in fact the desire does not abide in instruments (mind, intellect), but abides in the doer. An instrument depends on the doer. But being entangled in the duality, in the form of pleasure and pain, caused by the satiety and insatiety of desires, a man’s discriminating faculty does not function properly and so he holds the desire to be in the mind.
Now reflect upon – Who is a doer? If the mind has been a doer (agent), it would have not thought according to the determination of the intellect. It is everyone’s experience that the mind renounces the desire to do a piece of work which the intellect determines not to do, and it desires to perform an action which the intellect determines to do. But the intellect is also not an independent agent, because the intellect is also an inner instrument. When a man derives pleasure out of the satiety of a desire, then his intellect decides to do that action. But the man who knows that the enjoyment of pleasures results in pain, renounces the pleasure derived out of the satiety of desire, then his intellect instead of being inclined towards pleasures, decides to renounce the desire for pleasure. An instrument depends upon the agent and is very beneficial in the performance (accomplishment) of an action.
The Self is also not an agent because if there had been doership in the self, the doership would have never been destroyed. Therefore the Lord has negated the sense of doership in the self. – “sharirasthopi kaunteya ne karoti na lipyate” (Gita 13/31) (The self though dwelling in the body, neither acts, nor is tainted). In fact he who is an experiencer/enjoyer (happy and sad) is the doer (agent)
Now think over, who is an experiencer / enjoyer? Neither the real nor the unreal can be an experiencer; because the real is devoid of experiencership; while in the unreal no experiencership is possible. When an aspirant discriminately totally renounces his affinity with the body, then there persists neither a doer, nor an enjoyer but only the divine entity remains. It proves that no one is a doer or an enjoyer, but doership or enjoyership is merely assumed. Here a point needs attention that when the self – is realized i.e. there is knowledge of Self-realization, then an aspirant has no relationship with his body and then he has also no relationship with the indweller in the body. The reason is that the divine entity (the self) , because of its affinity with the body is called indweller (sariri). When it’s affinity with the body is renounced, the divine entity persists but it is not called “indweller” (sariri). In the divine entity all indwellers (sariris) become one. The divine entity is called Brahma (the Absolute), and to remain axiomatically established in that natural state, is salvation. Having attained salvation, he should (self) becomes identical in attributes with Brahma i.e. as Brahma is Truth-Knowledge (consciousness)-Bliss solidified, so does the self become Truth-Knowledge-Bliss absolute. “idam gyaanamupaashritya mama saadharmyamaagataah” (Gita 14/2) (Those having taken refuge in this wisdom become identical in attributes with Me.) Having become identical in attributes with God, the man (embodied soul) becomes free from the cycle of birth and death – “sargepi nopajaayante pralaye na vyathanti cha”- “Tadaa yogamavaapyasyasi” (Gita 2/53) and he become pure, enlightened, emancipated, young (free from old age), immortal and independent. This is called attainment of Yoga (union with God)
Where there is Yoga (equanimity or union with God) there is no Bhoga (worldly enjoyment) and where there is Bhoga, there is no Yoga – this is a rule. But there is also a state when an aspirant becomes proud of Yoga or knowledge (wisdom) or devotion (love), and he holds that he is a Yogi or he is wise or he is a lover. The reason is that from time immemorial, the man has formed the habit of getting proud of himself, when he establishes relation with anyone or with anything; as having acquired wealth, he declares “I am wealthy” etc. “I am a Yogi” – in fact this is Bhoga of Yoga because in it there is attachment to Yoga; in this case, with Yoga, there is mixture of egoism. ‘I am Jnani” (wise)” – in fact this is Bhoga of Jnana becuase in it there is also attachment to knowledge (wisdom); in it with wisdom, there the egoistic notion is also mixed. When Bhoga is wiped out, then the aspirant does not remain either a Yogi or wise or a lover i.e. the individuality is totally wiped out. The reason is that he gets identified with Yoga, knowledge or love i.e he becomes Yoga personified, or knowledge personified or love personified, therefore he loses the sense of pride. So long as individuality persists, there remains possibility of a downfall (ruin). Therefore he who is proud of Yoga, can sometimes also get entangled in Bhoga (mundane enjoyments or pleasures); he who is proud of knowledge can also sometimes get entangled in ignorance; he who is proud of liberation (salvation) can also sometimes get entangled in bondage; he who is proud of love (devotion) can also sometimes get entangled in attachment.
(to be continued)
From book “Satya ki Khoj” in Hindi and “Discovery of Truth” pages 6-9 in English by Swami Ramsukhdasji
You can also read message in HINDI titled “Satya ki Khoj – 4 and 5 ” at : http://www.satcharcha.blogspot.com/