Realization of the Self that is Free from Sense of I-ness
(Meinpan se Rahit Swaroop ka Anubhav)
Shree Hari
continued....
Our real self which illumines the presence and absence of untrue thing "ego", eternally exists. For instance just as we were in awakened state yesterday and at night we were in the dream state or in sound sleep state and today, we are again in awakened state, then we realize the existence of the ego in wakeful and dream state but in sound sleep we realize the absence of ego.
The states such as awakening etc., do not remain continuously – this is also our experience. Thus the self is the unextinguishable light which illumines ego and other states. Therefore we say that yesterday "I" was awake, the same "I" am awake today and the same "I" also existed in my sound sleep and in my dream. The meaning is that in all the three stages we realize our eternal existence. In the same manner we may go to any womb, our ego changes, but our real existence (the self) does not undergo any change (which means it remains unchanged). Just as formerly we used to say that "I am a child", then we began to say that "I am a young man" and now we say that I am an old man. Thus childhood, youth, and old age are separate; but the self remains the same. Thus during the changes in the states, the self did not change. Similarly the Jeevatma (embodied soul) while coming in human body presumes that "I am a human being". After becoming deity, he presumes that "I am a deity", on becoming an animal he starts feeling that "I am an animal", on being a ghost and evil spirit he feels "I am a ghost" or an "evil spirit" etc. By this description it is proved that after the embodied soul acquires a new body, ego gets changed, but our existence does not change. In this way, in sound sleep, the absence of ego and after acquiring the new body, the ego changes - everyone realizes it but no one ever experiences the absence of his own existence and nor such experience can occur.
This has been proven by this that ego ("I" ness), is not our real self or existence. Our mistake occurs because we do not respect this fact and do not give importance to it. If we give importance to this fact, then the impression of the past of "I" ness which are present within us from times immemorial by getting lesser and lesser slowly, will ultimately finish altogether.
Our Real Self
Our real self is only an eternal existence. There is no difference in I, You, this and that in that existence. I, You, this and that are of the category of nature and the real self transcends nature. These are four in number and the existence is always alone and one. All these four are relative and the entity or real self is absolute. All these four are enlightened and the existence is enlightener. All these four are super structures and the existence is the original foundation. All these four come in the purview of our knowledge and the existential reality is the knower of all the four.
There is change and complete absence of all these four and there is never a change in the reality (existence) and therefore there is never the slightest absence fo this reality. Therefore the change in all the four, their coming and going, their presence and absence, their production and their destruction is experienced by us but the change in the real self or its coming or its going, presence of absence, production or destruction is never felt by one of us at any moment. (to be continued)
The states such as awakening etc., do not remain continuously – this is also our experience. Thus the self is the unextinguishable light which illumines ego and other states. Therefore we say that yesterday "I" was awake, the same "I" am awake today and the same "I" also existed in my sound sleep and in my dream. The meaning is that in all the three stages we realize our eternal existence. In the same manner we may go to any womb, our ego changes, but our real existence (the self) does not undergo any change (which means it remains unchanged). Just as formerly we used to say that "I am a child", then we began to say that "I am a young man" and now we say that I am an old man. Thus childhood, youth, and old age are separate; but the self remains the same. Thus during the changes in the states, the self did not change. Similarly the Jeevatma (embodied soul) while coming in human body presumes that "I am a human being". After becoming deity, he presumes that "I am a deity", on becoming an animal he starts feeling that "I am an animal", on being a ghost and evil spirit he feels "I am a ghost" or an "evil spirit" etc. By this description it is proved that after the embodied soul acquires a new body, ego gets changed, but our existence does not change. In this way, in sound sleep, the absence of ego and after acquiring the new body, the ego changes - everyone realizes it but no one ever experiences the absence of his own existence and nor such experience can occur.
This has been proven by this that ego ("I" ness), is not our real self or existence. Our mistake occurs because we do not respect this fact and do not give importance to it. If we give importance to this fact, then the impression of the past of "I" ness which are present within us from times immemorial by getting lesser and lesser slowly, will ultimately finish altogether.
Our Real Self
Our real self is only an eternal existence. There is no difference in I, You, this and that in that existence. I, You, this and that are of the category of nature and the real self transcends nature. These are four in number and the existence is always alone and one. All these four are relative and the entity or real self is absolute. All these four are enlightened and the existence is enlightener. All these four are super structures and the existence is the original foundation. All these four come in the purview of our knowledge and the existential reality is the knower of all the four.
There is change and complete absence of all these four and there is never a change in the reality (existence) and therefore there is never the slightest absence fo this reality. Therefore the change in all the four, their coming and going, their presence and absence, their production and their destruction is experienced by us but the change in the real self or its coming or its going, presence of absence, production or destruction is never felt by one of us at any moment. (to be continued)
From book "For Salvation of Mankind" 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 : 5th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/
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