God Realization is the Easiest of All
(Sabse Sugam Bhagwat Praapti )
(Sabse Sugam Bhagwat Praapti )
Shree Hari
continued......
Till today among the devas (demigods), demons (rakshashas), animals, birds, man etc. in the various different wombs, whatever actions that take place and their results, there is not a single action and its fruit that reaches the real “Existent” (satta) ! The skies are illuminated by the rays of the Sun, sometimes there is darkness that spreads, sometimes dark clouds are formed, sometimes there is thundering and lightning, sometimes it rains, sometimes it hails, sometimes there are loud sounds, but the sky remains unaffected by these. It remains as-is, untainted and free of any modifications. Similarly in the all complete, and perfect Existence (satta) sometimes there is grand appearance and grand dissolution, sometimes beginning and ending, sometimes birth and death, sometimes there is famine, sometimes there are floods, sometimes there is motion, sometimes aggressive fighting, but in the Existent element (satta) there is no modification. However much of commotion and disturbance takes place, but the Existent Element (satta) remains as-is, untainted and free of modifications.
Therefore it has come in the Gita -
Samam sarveshu bhooteshu tishthantan parameshwaram |
Vinashyatsvavinashyantam yah paschyati sa pashyati || (Gita 13/27)
'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'
Prakrutaiva cha karmaani kriyamaanaani sarvashah |
Yah paschyati tathaatmaanamakartaaram sa paschyati || (Gita 13/29)
He who knows that all actions are performed only by Nature (prakriti), and that the self (atma) is not the doer, he verily sees reality. (Rather he sees himself as a non-doer).
In this manner, on having the experiential knowledge (anubhav) of being established in that Existent Element (satta), one must become silent. For becoming silent an aspirant must think and contemplate on these three points -
1) There is nothing that is “me” and “mine” because the Self (swaroop) is Existence only, and besides existence there is nothing else, then who is “me” and “mine”?
2) I do not want anything; because in that Existence there is nothing whatsoever that is lacking, then how is one to desire something?
3) There is nothing to be done for the self; because the instruments by which actions take place, those instruments too are in Nature and the actions that are to be performed, that sense of doership (egoism) is also in Nature. Therefore the Self does not even have the ability to do, nor the responsibility to do.
In this manner after thinking and contemplating thus, become silent. Turning away from all, become still in that "existent element" (सत्ता). This is “Chup Saadhan” (Discipline of Silence, of Stillness). When there is neither activity of the gross body, nor thoughts in the subtle body, nor deep trance of the causal body, then “Chup Saadhan” takes place. In this there is no actions, rather through which actions are inspired, one is naturally and self-evidently established in that actionless element. In this there is neither engaging your tendencies or disengaging them, rather within one’s knowledge, the tendencies are perceived, one is naturally established in that knowledge. This “Chup Sadhan” is higher than even “Samadhi” (deep trance); because in it the relationship with the intellect and sense of I-ness is severed. In deep trance the following four flaws and impediments remain - time, frenzy, conflict, and taste for delicious foods. But in “Chup Saadhan” these four do not remain. (to be continued).
Therefore it has come in the Gita -
Samam sarveshu bhooteshu tishthantan parameshwaram |
Vinashyatsvavinashyantam yah paschyati sa pashyati || (Gita 13/27)
'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'
Prakrutaiva cha karmaani kriyamaanaani sarvashah |
Yah paschyati tathaatmaanamakartaaram sa paschyati || (Gita 13/29)
He who knows that all actions are performed only by Nature (prakriti), and that the self (atma) is not the doer, he verily sees reality. (Rather he sees himself as a non-doer).
In this manner, on having the experiential knowledge (anubhav) of being established in that Existent Element (satta), one must become silent. For becoming silent an aspirant must think and contemplate on these three points -
1) There is nothing that is “me” and “mine” because the Self (swaroop) is Existence only, and besides existence there is nothing else, then who is “me” and “mine”?
2) I do not want anything; because in that Existence there is nothing whatsoever that is lacking, then how is one to desire something?
3) There is nothing to be done for the self; because the instruments by which actions take place, those instruments too are in Nature and the actions that are to be performed, that sense of doership (egoism) is also in Nature. Therefore the Self does not even have the ability to do, nor the responsibility to do.
In this manner after thinking and contemplating thus, become silent. Turning away from all, become still in that "existent element" (सत्ता). This is “Chup Saadhan” (Discipline of Silence, of Stillness). When there is neither activity of the gross body, nor thoughts in the subtle body, nor deep trance of the causal body, then “Chup Saadhan” takes place. In this there is no actions, rather through which actions are inspired, one is naturally and self-evidently established in that actionless element. In this there is neither engaging your tendencies or disengaging them, rather within one’s knowledge, the tendencies are perceived, one is naturally established in that knowledge. This “Chup Sadhan” is higher than even “Samadhi” (deep trance); because in it the relationship with the intellect and sense of I-ness is severed. In deep trance the following four flaws and impediments remain - time, frenzy, conflict, and taste for delicious foods. But in “Chup Saadhan” these four do not remain. (to be continued).
From book in hindi "Tattvagyaan kaise ho?" by Swami Ramsukhdasji
Ram Ram
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 1st October, 2012 (Sabse Sugam Bhagwat Praapti ) at http://www.satcharcha.blogspot.com/
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