The Ultimate Frontier of Spiritual Discipline
(continued)
Just as practice appears pleasing, similarly sense pleasures and hoarding also appears pleasing. The infatuation for sense pleasures and hoarding does not leave quickly. It is due to this infatuation, one cannot become determinate in their spiritual discipline.
Bhogaishvaryaprasaktaanaam tayaapahatcehtasaam |
Vyavasaayaatmikaa buddhih samaadhou na vidheeyate ||
(Gita 2/44)
"Those who are deeply attached to pleasures and prosperity, cannot attain a determinate intellect, a single-pointed aim, concentrated on God."
On having the above named two causes, acceptance of Paramatma (God) does not take place, even on telling, hearing, reading too. We are a part, a fraction (ansh) of Paramatma (God) from time immemorial, we do not have to become an "ansh" (fraction). However, even on it being so, we do not accept. He who accepts God, his "gotra" (lineage) changes. He no longer remains of the world. He becomes of the lineage of God "Achyut gotra". Goswamiji Maharaj has written - "saah hi ko gotu hot hai gulaamko " (Kavita. Utter. 107)
Even in the Vedanta, there is talks of "abhyaas" (practice). After listening-contemplating-or putting into practice (shravan-manan-nididhyaasan) there are many different levels of samadhi (deep trance). Samadhi is actually practice (abhyaas) of the causal body. And where there are two states deep trance "Samadhi" and rising "vyuthaan". After realizing God also rising, "vyuthaan" does not happen "sadaa bhavati tanmayah" In Patanjali Yogadarshan, a characteristic of "abhyaas" (practice) is shown - "tatra sthitou yatnobhyaasah" (1/13) . In other words, for the steadiness of the mind, one must make an effort, time and again he must attempt, and this is "abhyaas" (practice).
To accept God one time means, that there is no practice (no time and again attempts). The reason one time has been used, is because we have assumed ourselves to be "worldly". Therefore only say it once that I am not of this world, I am only God's and only God is my very own. Woman, man, Brahmin, Kshatriya, Vaisya, Shudra etc., whatever a being may be, but most importantly he is an "ansh" (part, fraction) of God - "amrutasya putraah" Whoever's "ansh" he may be, he will merge into that alone. Just as "ansh" of water, will merge in water. Ansh of earth, will merge into earth only. Similarly, "ansh" of "paramatma" will merge into Paramatma/ On becoming merged into "paramatma" then only the one Paramatma will remain - "Vasudeva Sarvam".
Here the word "Vasudevah" being masculine, the next word should have been "Sarvah". However instead of "Sarvah" the word used is "sarvam", which is without a gender. Of all three genders, "sarvam" neutral gender has been used. The one without a gender, seems to be the most appropriate of all the three genders. Therefore "Sarvam" i.e. all three, male, female and neutral gender are included. In Gita for - the world, jeev (embodied soul) and God (Paramatma), all three genders have been used. From this it is proven that with the use of the word "sarvam" all three - individual (jeev), world (jagat) and God (Paramatma), come within the realm of the word "sarvam". Therefore all the things and persons etc. known by the three genders, all are the One Paramatma alone - "Vasudeva Sarvam" (All is only God). (to be continued…..)
From "Sant Samaagam" in Hindi by Swami Ramsukhdasj
******************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 20th January, 2012 "SAADHAN KI CHARAM SEEMA"
http://www.satcharcha.
Bhogaishvaryaprasaktaanaam tayaapahatcehtasaam |
Vyavasaayaatmikaa buddhih samaadhou na vidheeyate ||
(Gita 2/44)
"Those who are deeply attached to pleasures and prosperity, cannot attain a determinate intellect, a single-pointed aim, concentrated on God."
On having the above named two causes, acceptance of Paramatma (God) does not take place, even on telling, hearing, reading too. We are a part, a fraction (ansh) of Paramatma (God) from time immemorial, we do not have to become an "ansh" (fraction). However, even on it being so, we do not accept. He who accepts God, his "gotra" (lineage) changes. He no longer remains of the world. He becomes of the lineage of God "Achyut gotra". Goswamiji Maharaj has written - "saah hi ko gotu hot hai gulaamko " (Kavita. Utter. 107)
Even in the Vedanta, there is talks of "abhyaas" (practice). After listening-contemplating-or putting into practice (shravan-manan-nididhyaasan) there are many different levels of samadhi (deep trance). Samadhi is actually practice (abhyaas) of the causal body. And where there are two states deep trance "Samadhi" and rising "vyuthaan". After realizing God also rising, "vyuthaan" does not happen "sadaa bhavati tanmayah" In Patanjali Yogadarshan, a characteristic of "abhyaas" (practice) is shown - "tatra sthitou yatnobhyaasah" (1/13) . In other words, for the steadiness of the mind, one must make an effort, time and again he must attempt, and this is "abhyaas" (practice).
To accept God one time means, that there is no practice (no time and again attempts). The reason one time has been used, is because we have assumed ourselves to be "worldly". Therefore only say it once that I am not of this world, I am only God's and only God is my very own. Woman, man, Brahmin, Kshatriya, Vaisya, Shudra etc., whatever a being may be, but most importantly he is an "ansh" (part, fraction) of God - "amrutasya putraah" Whoever's "ansh" he may be, he will merge into that alone. Just as "ansh" of water, will merge in water. Ansh of earth, will merge into earth only. Similarly, "ansh" of "paramatma" will merge into Paramatma/ On becoming merged into "paramatma" then only the one Paramatma will remain - "Vasudeva Sarvam".
Here the word "Vasudevah" being masculine, the next word should have been "Sarvah". However instead of "Sarvah" the word used is "sarvam", which is without a gender. Of all three genders, "sarvam" neutral gender has been used. The one without a gender, seems to be the most appropriate of all the three genders. Therefore "Sarvam" i.e. all three, male, female and neutral gender are included. In Gita for - the world, jeev (embodied soul) and God (Paramatma), all three genders have been used. From this it is proven that with the use of the word "sarvam" all three - individual (jeev), world (jagat) and God (Paramatma), come within the realm of the word "sarvam". Therefore all the things and persons etc. known by the three genders, all are the One Paramatma alone - "Vasudeva Sarvam" (All is only God). (to be continued…..)
From "Sant Samaagam" in Hindi by Swami Ramsukhdasj
******************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 20th January, 2012 "SAADHAN KI CHARAM SEEMA"
http://www.satcharcha.