Realization of the Self that is Free from Sense of I-ness
(Meinpan se Rahit Swaroop ka Anubhav)
Shree Hari
continued....
In Gita it is mentioned -
Ahamkaaravimoodhaatmaa kartaahamiti manyate || (Gita 3/27)
"The fool whose mind is deluded by egoism, considers himself to be the doer." (Gita 3/27)
In fact the self is not the doer. Therefore the aspirant should hold, "I do nothing", and he should stand firmly on this truth.
Naiva kinchitkaromeeti yukto manyet tattvavit | (Gita 5/8)
"A sankhyayogi, however, who knows the reality of things even, though seeing, hearing, touching, seeing, eating, going, sleeping, breathing, speaking, passing urine and stool, talking and opening and closing of eyes must believe that he does nothing."
When an aspirant does not have the sense of doership and taintedness, he attains perfection i.e. acquires the ultimate union with God. He attains perfection.
Yasya naahamkruto bhaavo buddhiryasya na lipyate | (Gita 18/17)
The attachment to the family, things, money, bodies etc., is the taintedness of the intellect. The sense of doership and taintedness – both are not real but they have been presumed.
Shareerasthopi kaunteya na karoti na lipyate || (Gita 13/31)
"Arjuna, this Self though dwelling in the body, it neither acts nor gets tainted."
Just as we are sitting in the light, then the light does not get tainted with anything and it does not have the feeling that "I am the light, the light is mine", such sort of ego and mine-ness also does not exist in it. In the same way even illuminating all activities the real self remains untainted. In fact, it does not illuminate the actions but the activities get illuminated by it, which means that from that self, the activities obtain their own existence and motivation.
Identification with the unreal leads to flaws like attachment and aversion, pleasure and pain, anxiety and fear and perturbation and commotion etc. Even if these flaws do not occur but the aspirant feels unipresence in the self, then too this should become unbearable to him as well. The reason is that the ego is singularly present but the self (existential reality) is not confined to a particular place, it is omnipresent. When our real self is "existence", then why does it appear to be singularly and individually present? Simply by thinking so, an aspirant should not become contented. When thinking along such lines due to past impressions, where the aspirant feels in the real self, unipresence (individuality), he should accept that in fact the ego (sense of I-ness) is not coming, rather it is going away. At the gate a person coming inside and a person going outside both become visible. This does not mean that ego breaks down into pieces, but it means that from times immemorial the impressions of ego are lying inside, they suddenly appear. Therefore we should not give importance to it, but instead we should ignore and should firmly feel and experience that there is no ego (I-ness) in us. The reason for this feeling is that if we had ego, then it would have existed in us in sound sleep also and also remained during the time of changing states and at the time of acquiring the new bodies.
When no activity of nature is stable, then how can the ego remain stationary? Ego changes every moment, it never remains stable and uniform nor can it remain so. But the self which is beyond nature never changes. It ever remains stable and uniform. Therefore with the changing object there is no relationship of the non-changing existence. This should be firmly realized because this is a fact.
(to be continued)
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram
*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 8th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/
****************************************