Gita's Yoga of Detachment
(continued)
It is only attachment that is the root cause of the differences between the two, and it is that alone that leads to bondage. On becoming detached one immediately and effortlessly realizes the eternal relation with God, and on establishing an affinity with God, attachment is wiped out. Both Karmayog and Jnanayog destroy attachment and when attachment is wiped out, relationship with God is established. Bhaktiyog establishes a relationship with God, and on establishing relationship with God, worldly attachments are wiped out. Therefore Lord has given two explanations for "Yoga" -
"dukhasanyogaviyogam yogasangitam" (Gita 6/23) and "Samatvam yog ucchyate" (Gita 2/48). The point is the separation from the world itself is also called "Yog" (Union) and Eternal Union with Paramatma (God) is also called Yog. The separation from the world is perpetual and constant and union with God is perpetual and constant. That which remains perpetual and constant, that itself is called "equanimity". That equanimity is the form of God - "Nirdosham hi samam brahm" (Gita 5/19). When there is dis-association from the world, then one experiences union with Paramatma, and when one experiences the union with God, disassociation from the world takes place.
There are two things in front of us – permanent and temporary. When we think deeply we are the same now as we were in childhood; however, that body has not remained, that place has not remained, that time has not remained, those associations have not remained, that condition has not remained, that situation or circumstance has not remained, those sentiments have not remained. Disassociation with all of these has taken place. Just as the flow of Gangaji is constant and perpetual, similarly this world is flowing constantly and perpetually. It does not remain still even for a moment. It is perpetually and constantly moving and flowing in the direction of the non-existent (perishing).
As old as we are, that many years have gone by. Taking a looks at this body, we think that we are living. This is absolutely false! The truth is that we are dying. We say that we are now fifty years old, then as such, from our age, fifty years have gone away. Now one doesn't know how many years are remaining, but we have definitely died fifty years - there is no doubt about this. When birthdays come, we celebrate most joyfully, that we have turned fifty ! But in fact we have not turned fifty. We have died that many years. The point is we are constantly and perpetually separating from this world and this body. If we experience this separation, then we will experience the eternal union with God.
One example that has been given is that when a boy and a girl is born in a family, then the feeling that remains in your mind is that the boy will stay whereas the girl will go away. Knowing this, the attachment for the boy is far more than for the girl. Knowing full well and resolving in your mind that the girl will someday get married and leave the house, your attachment towards her is less from the very beginning. Similarly, this body, things, money-possessions, respect-honor, recognition-esteem etc all in all are only like your daughter, that will not remain with you. The entire world is constantly separating from you and this process of separating never stops. In the end, there will be separation from the world. There is no doubt whatsoever about this. Even if you get a lifespan as much as Brahmaji, then too, the association with the world will not last. Inspite of this due to the attraction and attachment to the world, the relationship with the world appears to be stable. Wiping away this attachment is the main aim of human life and in that is success of human birth; because such discrimination (vivek) is not possible in any other form of birth.
(To be continued)
From book in Hindi "Jit Dekhu Tit Tu" By Swami Ramsukhdasji
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 29TH October, 2011 – GITA KA ANAASAKTI YOG
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