Path of Instant Attainment
(continued.....)
Now in Dhyaanyog, after renouncing desires what will happen?
"yatha deepo nivaatastho…" (Gita 6/19) - just as a lamp in a windless place, does not flicker, similarly remains the disciplined mind of a Yogi, meditating on the Self. When this happens he becomes free from thoughts "chitta nirodh." Now from this state of being free of thoughts, when the self rises above this, then relationship with the thought is servered, and the meditator (dhyaanyogi) becomes contented in the self, by the self.
Yatroparamate chittam niroodham yogasevaya |
Yatra chaivaatmanaatmanam paschyannaatmani tushyati || (Gita 6/20)
How will the self get beyond the body-mind complex? When there is no importance given to the world, and in a state of Samadhi, the self cannot go towards the world, and it cannot grab hold of God (Paramatmatattva). Therefore it becomes an observer (gets beyond this world, uparaam). On becoming an observer it gets established by itself, in the Self. However, in Karmayog, when desires are altogether renounced, then it immediately becomes situated in the Self.
The fruit of Dhyanayog is said to be – "tam vidhyaad dukhasanyoga viyogam yogasanjitam" (Gita 6/23), in other words, this separation from the assumed union with pain (travails of worldly life) is called Yoga. This yoga, (which aims at union with God or remains in equanimity) should be practiced with determination tirelessly and attentively. That same yog is first called "samatvam yog ucchyate". This yog is the fruit of "dhyaanyog". The "chittavrutti nirodh of dhyaanyog" has not been regarded as the Yog of Gita. Gita has regarded disunion from inert as yog. Patanjali yogadarshan regards "chittavrutti nirodh" as yog. – "yogaschittavruttinirodhah", and its fruit is being established in the Self - "tadaa drshtah swaroopevasthaanam" However Gita from the very beginning regards being situated in the self as Yog. The yog of Patanjali yogadarshan is a "saadhan yog" (is an act of accomplishment), and Gita's yog is "siddhayog" (accomplished, perfected). This karmayog, jnanayog and bhaktiyog are "siddhayog". The point is that from Dhyaanyog, one cannot easily become situated in the Self, it takes a long time; and in Karmayog, Jnanayog and Bhaktiyog it happens very quickly.
Through Gita's Jnanayog, one straight-away becomes established in the self. In this there is no listening-contemplating- making an effort (shravana-manan-niddhiyaasan), savikalp-nirvikalp samaadhi, sabeej-nirbeej samaadhi etc. If there is Samadhi then there will be two states - state of being in Samadhi and inverse of that Samadhi state "vyathaan". However, in the yog of Gita, there is no inverse state because this is innate and natural state "sahaj avasthaa" "uttamaa sahajavasthaa" . In this there is never any inverse or opposite state. It happens instantly. What can cause any delay in this? As long as there is importance of inert objects in the inner senses, till then one cannot attain realization immediately. If the importance of the inert objects has not gone away, then let me tell you one extra-ordinary point. If it has not gone, then so be it, do not take delight in the pleasures born of contact. Only remember this much. If you take pleasures, then new impressions "sanskaar" will fall upon you. Then you say that by just one time indulging in pleasures, what can happen? O' Brother! By engaging in new pleasures, new impressions will enter within you. Let there be only one aim, one goal, and that is - I want to realize God. I do not want to indulge in new pleasures. If pleasures come then it is not harmful. In this too there is an extra-ordinary point - When pleasures come and pleasures leave, do not indulge in them. Just as while eating food, by placing a sweet thing on your tongue, there will be sweetness. If you place a pepper, than it will be hot and spicy. If you place salt then it will be salty. In this manner, by establishing relationship there will be knowledge of that thing. This knowledge is not the mistake. When there are changes for the worse, when one becomes pleased or displeased then that is faulty. Even if these modifications arise, then do not establish a relationship with those modifications. Leave those modifications. Do not become enjoyer of pleasures or a sufferer of pain at all. Simply become detached, than everything will be alright. If you continue to become happy and sad, pleased and displeased, then its impressions will remain within. Then it will take some time to remove those impressions. Even on this point there is some freedom that I wish to share with you and that is, if at some time there is some agitation of the mind in relationships, then do not be concerned. When you think at that time have the feeling - "I have no agitation of the mind at all." Accept this firmly.
(to be continued...)
From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji.
------------------------------
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 23rd November, 2011 – TATKAAL SIDDHI KA MAARG
http://www.satcharcha.
Now in Dhyaanyog, after renouncing desires what will happen?
"yatha deepo nivaatastho…" (Gita 6/19) - just as a lamp in a windless place, does not flicker, similarly remains the disciplined mind of a Yogi, meditating on the Self. When this happens he becomes free from thoughts "chitta nirodh." Now from this state of being free of thoughts, when the self rises above this, then relationship with the thought is servered, and the meditator (dhyaanyogi) becomes contented in the self, by the self.
Yatroparamate chittam niroodham yogasevaya |
Yatra chaivaatmanaatmanam paschyannaatmani tushyati || (Gita 6/20)
How will the self get beyond the body-mind complex? When there is no importance given to the world, and in a state of Samadhi, the self cannot go towards the world, and it cannot grab hold of God (Paramatmatattva). Therefore it becomes an observer (gets beyond this world, uparaam). On becoming an observer it gets established by itself, in the Self. However, in Karmayog, when desires are altogether renounced, then it immediately becomes situated in the Self.
The fruit of Dhyanayog is said to be – "tam vidhyaad dukhasanyoga viyogam yogasanjitam" (Gita 6/23), in other words, this separation from the assumed union with pain (travails of worldly life) is called Yoga. This yoga, (which aims at union with God or remains in equanimity) should be practiced with determination tirelessly and attentively. That same yog is first called "samatvam yog ucchyate". This yog is the fruit of "dhyaanyog". The "chittavrutti nirodh of dhyaanyog" has not been regarded as the Yog of Gita. Gita has regarded disunion from inert as yog. Patanjali yogadarshan regards "chittavrutti nirodh" as yog. – "yogaschittavruttinirodhah", and its fruit is being established in the Self - "tadaa drshtah swaroopevasthaanam" However Gita from the very beginning regards being situated in the self as Yog. The yog of Patanjali yogadarshan is a "saadhan yog" (is an act of accomplishment), and Gita's yog is "siddhayog" (accomplished, perfected). This karmayog, jnanayog and bhaktiyog are "siddhayog". The point is that from Dhyaanyog, one cannot easily become situated in the Self, it takes a long time; and in Karmayog, Jnanayog and Bhaktiyog it happens very quickly.
Through Gita's Jnanayog, one straight-away becomes established in the self. In this there is no listening-contemplating- making an effort (shravana-manan-niddhiyaasan), savikalp-nirvikalp samaadhi, sabeej-nirbeej samaadhi etc. If there is Samadhi then there will be two states - state of being in Samadhi and inverse of that Samadhi state "vyathaan". However, in the yog of Gita, there is no inverse state because this is innate and natural state "sahaj avasthaa" "uttamaa sahajavasthaa" . In this there is never any inverse or opposite state. It happens instantly. What can cause any delay in this? As long as there is importance of inert objects in the inner senses, till then one cannot attain realization immediately. If the importance of the inert objects has not gone away, then let me tell you one extra-ordinary point. If it has not gone, then so be it, do not take delight in the pleasures born of contact. Only remember this much. If you take pleasures, then new impressions "sanskaar" will fall upon you. Then you say that by just one time indulging in pleasures, what can happen? O' Brother! By engaging in new pleasures, new impressions will enter within you. Let there be only one aim, one goal, and that is - I want to realize God. I do not want to indulge in new pleasures. If pleasures come then it is not harmful. In this too there is an extra-ordinary point - When pleasures come and pleasures leave, do not indulge in them. Just as while eating food, by placing a sweet thing on your tongue, there will be sweetness. If you place a pepper, than it will be hot and spicy. If you place salt then it will be salty. In this manner, by establishing relationship there will be knowledge of that thing. This knowledge is not the mistake. When there are changes for the worse, when one becomes pleased or displeased then that is faulty. Even if these modifications arise, then do not establish a relationship with those modifications. Leave those modifications. Do not become enjoyer of pleasures or a sufferer of pain at all. Simply become detached, than everything will be alright. If you continue to become happy and sad, pleased and displeased, then its impressions will remain within. Then it will take some time to remove those impressions. Even on this point there is some freedom that I wish to share with you and that is, if at some time there is some agitation of the mind in relationships, then do not be concerned. When you think at that time have the feeling - "I have no agitation of the mind at all." Accept this firmly.
(to be continued...)
From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji.
------------------------------
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 23rd November, 2011 – TATKAAL SIDDHI KA MAARG
http://www.satcharcha.