(Saadhak kaun Hai?)
Shree Hari
continued
Here a point needs special attention, as a man is wealthy because of wealth, the "shariri" is not existent because of "sharir" (body). The reason is that wealth and wealthy both belong to the same insentient class, but "sharir" and "shariri" don't belong to the same class. As a wealthy man is attracted towards wealth, the shariri (self) is never attracted towards the body, but there is assumption of attraction. In the wealthy person there is predominance of wealth, but in the shariri, there is no predominance of sharir (body). The wealthy person is affected by the changes in wealth, but the shariri is not affected by the changes in the body. Therefore when wealth deserts the wealthy man, he weeps, but when the body leaves the "shariri", the shariri attains constant, boundless, and limitless bliss. The discrimination between wealth and the wealthy man does not lead to liberation, but the discrimination between the "sharir" body and the "shariri" (self) leads to liberation. Therefore, when wealth deserts the wealthy man, he does not attain liberation but becomes poor or dispassionate, but when relationship of self with the body is renounced, the self attain liberation once and for all. The reason is that the body is the seed of the world. Therefore, he who has relationship with the body, has relationship with the entire world. When relationship with the body is renounced, then relationship with the entire world is renounced.
In the world two things are seen – objects and actions. Both of them are the evolutes of Prakriti. From a cursory view-point predominantly objects are seen by us, but in fact there is predominance of actions, not of objects. The reason is that objects change every moment, then there are only actions, where are objects? The heap of actions appears in the form of objects. The actions also change. These actions and objects are nature (image) of Prakriti, they are not our nature. Our nature (the nature of the self) is unmanifest (formless), free from actions and objects. For example when we sit in the house, the house is different from us. Therefore we leave the house and go away. Similarly we (the self) sit in the body, the body is different from us. The body remains lying here while we leave the body. Then we are really different from the body. In fact we don't reside in the body, but we assume that we reside in the body. Therefore the Lord declares - "avinaashi tu tadvidhi yen sarvamidam tatam" (Gita 2/17) "oh! Imperishable one, know that to be perishable, by which all this world is pervaded". It means that the self is all-pervading, it is not confined to a body "nitya sarvagatah" (Gita 2/24). So long as an aspirant accepts his relationship with the body, he is a sadhak. When his relationship with the body is totally renounced, he becomes an enlightened soul.
In the scripture it is mentioned that by becoming God one should worship God - "Devo bhootyaa yajeddevam" Therefore by becoming unmanifest, an aspirant should worship the unmanifest God.
click on the voice icon, to listen to "Who is a Sadhak?" in English.
(to be continued)
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Here a point needs special attention, as a man is wealthy because of wealth, the "shariri" is not existent because of "sharir" (body). The reason is that wealth and wealthy both belong to the same insentient class, but "sharir" and "shariri" don't belong to the same class. As a wealthy man is attracted towards wealth, the shariri (self) is never attracted towards the body, but there is assumption of attraction. In the wealthy person there is predominance of wealth, but in the shariri, there is no predominance of sharir (body). The wealthy person is affected by the changes in wealth, but the shariri is not affected by the changes in the body. Therefore when wealth deserts the wealthy man, he weeps, but when the body leaves the "shariri", the shariri attains constant, boundless, and limitless bliss. The discrimination between wealth and the wealthy man does not lead to liberation, but the discrimination between the "sharir" body and the "shariri" (self) leads to liberation. Therefore, when wealth deserts the wealthy man, he does not attain liberation but becomes poor or dispassionate, but when relationship of self with the body is renounced, the self attain liberation once and for all. The reason is that the body is the seed of the world. Therefore, he who has relationship with the body, has relationship with the entire world. When relationship with the body is renounced, then relationship with the entire world is renounced.
In the world two things are seen – objects and actions. Both of them are the evolutes of Prakriti. From a cursory view-point predominantly objects are seen by us, but in fact there is predominance of actions, not of objects. The reason is that objects change every moment, then there are only actions, where are objects? The heap of actions appears in the form of objects. The actions also change. These actions and objects are nature (image) of Prakriti, they are not our nature. Our nature (the nature of the self) is unmanifest (formless), free from actions and objects. For example when we sit in the house, the house is different from us. Therefore we leave the house and go away. Similarly we (the self) sit in the body, the body is different from us. The body remains lying here while we leave the body. Then we are really different from the body. In fact we don't reside in the body, but we assume that we reside in the body. Therefore the Lord declares - "avinaashi tu tadvidhi yen sarvamidam tatam" (Gita 2/17) "oh! Imperishable one, know that to be perishable, by which all this world is pervaded". It means that the self is all-pervading, it is not confined to a body "nitya sarvagatah" (Gita 2/24). So long as an aspirant accepts his relationship with the body, he is a sadhak. When his relationship with the body is totally renounced, he becomes an enlightened soul.
In the scripture it is mentioned that by becoming God one should worship God - "Devo bhootyaa yajeddevam" Therefore by becoming unmanifest, an aspirant should worship the unmanifest God.
click on the voice icon, to listen to "Who is a Sadhak?" in English. (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 : 16th November, 2012 (Saadhak kaun Hai?) at http://www.satcharcha.blogspot.com/
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