|| Shree Hari ||
6th June 2010, Sunday, Jyeshth Krishna Navami, Raviivar
Vikram Samvat 2067,Sri Krishna Samvaat 5236
Attainment of Eternal Union – 6 (continued from yesterday)
Just as actions and objects, doership and enjoyership is non-existent in God (Supreme Being), similarly in “atma” (Individual Soul, Self), no doership and enjoyership exists. – “sharirasthopi kaunteya na karoti na lipyate” (Gita 13/31). That is, in spite of residing in the body, the “atma” (Individual soul) neither does anything, nor does it get tainted. The point is that the non-existence of doership and being untainted is actually present from the very beginning. It does not have to be brought from anywhere. It is naturally present. This doership and taintedness is our own creation; therefore they have to be renounced. When this is renounced the eternal union is self-evident.
God has said in the Gita –
Nanyam gunebhyah kartaaram yadaa drashthaanupashyati |
Gunebhyashca paramvetti madbhaavam sodhigachyati || (Gita 14/19)
“When the seer beholds no doer other than the modes, and knows the Self beyond the modes, he attains to My Being.” (Gita 14/19)
To understand this subject well, you may want to read the article published in book “Gita Darpan” called “Non Acceptance (Disowning) of Doership and Enjoyership as per Gita”
There is one Paramatma and there is Paramatma’s divine potency – “Prakriti” (Nature). There is only modifications that are taking place in Nature, whereas, there is no modifications at all in its base (its support, its Illuminator, its Sustainer). This Nature with its changes has been addressed in the Gita in many different ways.
Just like all activities are happening only through “Prakriti” (Nature) (Gita 13/29); Modes of Nature itself is playing with the modes, i.e. all the actions are happening in Nature only through the modes (Gita 5/9). The senses are roped together with the sense objects, i.e. all actions are happening through the senses (Gita 5/9). The actions that are happening through the senses have been described in various ways in the Gita. Many places there is talks about the actions performed through the body, senses, mind and intellect (Gita 5/11). Some places the body, the doer, the instrument, the effort, the culture are shown to be aids to action (Gita 18/14). Some places it is shown as the doorway for revealing through the body, speech and activities of the mind (Gita 18/14) and in some place the nature is shown as an aid in the disclosing the activities of the body, speech and mind (Gita 18/15) and in some the Nature (swabhaav) has been shown as an aid in actions (Gita 18/14). As such the Nature, modes of nature and the sense all three are essentially one only; because the Nature is the base, the activities in Nature are modes and the work of the modes of nature are the senses.
From this it is proven that doership i.e. doing is merely in Nature. It is not there in the Individual Soul (jeevatmaa, Self) which is a part of Paramatma. Because to start the activities that are taking place through action and the instrument, Nature has been shown to be the aid – “Kaaryakarankartutve hetuh prakrutiruchyate” (Gita 13/20)
In the enjoyership the “Purusha” (Supreme Being) is shown to be the aid – “purushah sukhadukhanaam bhokrutve heturuchyate” (Gita 13/20). But as such, the being that is established in Nature (Prakriti) only becomes the aid – “Purushan prakritistho hi bhukte” (Gita 13/21). Here there is “no doer” – this means that there is no doership, and there is no one that is “tainted” i.e. there is no enjoyership.
When the self alone becomes blended with its sense organs (body etc.), he becomes a doer and when the self blends with the organs of perception (gyaanendriya) i.e. mind, intellect, etc. he becomes an enjoyer. But this does not mean he is not an enjoyer when he is not blended with the organs of action, or that he is not a doer when he has blended with the organs of action (karmendriya). Rather due to predominance of the organs of action, he considers himself to be the doer. And due to the predominance of organs of perception, he considers himself to be an enjoyer. As long as enlightenment does not take place, till then he assumes himself to be the doer and an enjoyer.
From book “Sadhan, Sudha, Sindhu” in Hindi pg 760 by Swami Ramsukhdasji and from “Gita Darpan” # 57, pg 159 in Hindi by Swami Ramsukhdasji
The same message is available in HINDI titled “Nitya Yog ki Praapti – 6” at: http://www.satcharcha.blogspot.com/