(Saadhak, Saadhya tatha Saadhan)
Shree Hari
continued.......
Body, senses, mind, intellect, abilities, strength, etc. are all part of Nature (prakriti). Depending on them, is like taking the support of Nature (prakriti). By depending on Nature (prakriti), how can God be realized? This body being that of Nature, is not ours and it is also not for us. Therefore whatever activity is done with this body, it has to be done for the world.
Whatever is done with this body whether it be repetition of holy name (japa), meditation, worship, pilgrimage, fast etc, must be done with the feeling that these are all being done for the welfare of the others. To do anything for one's Self is seeking pleasure (Bhog), not working towards union with the larger whole (Yog).
The point here is that this body is of the same essence as this World, therefore every action performed with this body is for the world, not for us (Self). Only God is for us (Self), because we are a ray of His consciousness. Therefore dependence on others (other than Self or God) and activity (parishram) is same as seeking pleasure (bhog). He who renounces dependence on others (other than Self), and accepts dependence on God; and He who renounces activity and accepts complete repose (vishraam) is a Yogi (equanimous person). But he who accepts "dependence on other and activity, he is a Bhogi (pleasure seeker).
All are dependent when relying on others and in doing activity. But all are independent, in placing reliance on God and in "repose", For worldly matters, one must depend on others and activity, but for "Self", one must depend on only God and become still within. To the extent that a spiritual aspirant sees deficiencies in himself, to that extent he is dependent on others and on activity. As soon as an aspirant becomes dependent on God and repose, this human life becomes complete, and he attains perfections. The reason is, that besides God there is no one else that remains with us forever and God never separates from us. To attain this world one must perform activity. Whereas to realize God, one must be in repose.
By performing activity there is reduction of strength and energy, whereas, by repose (inaction), the strength and energy are restored. Not only that, but the entire energy of all the Universes is manifested from inaction. Just like when a man works the entire day and at night when he rests, and settles into total inactivity, his fatigue is wiped out and his energy and strength is once again regained to continue working. However the happiness that comes from sleep is considered tamasa (mode of ignorance) - "Nidraalasya pramaadotham tattaatmasamuddaahrtam." (Gita 18:39). To engage in repose for one's own body, rather to be inactive is "Bhog" (pleasure seeker); but repose for God, is a spiritual discipline.
God is the Supreme repose personified, Therefore one should rest not for one's body, but for God. Remaining ever absorbed in God at all times, is the ultimate and supreme repose. The repose in God, is not considered "tamasa (mode of ignorance), initially it becomes sattvika (mode of goodness) and later transcends all the modes of nature. Therefore for a spiritual aspirant there are two very valuable points - 1) Dependence on God and 2) Repose. By both, dependence on God and Repose, all spiritual desires are fulfilled and worldly desires are wiped-out. If an aspirant has no faith in God, but has faith in the Self, he must depend on Self. If he has neither faith in God nor the Self, he must depend on his duties. I am God's and God is mine is dependence on God (Bhakti yoga). Nothing is mine, and I need nothing, is dependence on Self (Jnana Yoga). Everything (objects and actions) are only for the welfare of others - this is dependence on duty (Karma Yoga).
In all three paths, dependence on Nature (prakriti) in the form of objects and activity is renounced and an aspirant realizes that he is axiomatically established in Divinity. But out of these three paths, dependence on God is the base because basically we are a part of God. By dependence on God, even devotion is attained along with salvation, which is the ultimate aim of human life. By knowing that there is nothing else besides "Is" (Divinity), salvation is attained and that "Is" is ours – by assuming (accepting) it, devotion is attained. In fact that "Is" can be ours. How can that which is "not" be ours? If an aspirant does not accept the existence of the unreal and has no insistence of his own, devotion is naturally attained.
Whatever is done with this body whether it be repetition of holy name (japa), meditation, worship, pilgrimage, fast etc, must be done with the feeling that these are all being done for the welfare of the others. To do anything for one's Self is seeking pleasure (Bhog), not working towards union with the larger whole (Yog).
The point here is that this body is of the same essence as this World, therefore every action performed with this body is for the world, not for us (Self). Only God is for us (Self), because we are a ray of His consciousness. Therefore dependence on others (other than Self or God) and activity (parishram) is same as seeking pleasure (bhog). He who renounces dependence on others (other than Self), and accepts dependence on God; and He who renounces activity and accepts complete repose (vishraam) is a Yogi (equanimous person). But he who accepts "dependence on other and activity, he is a Bhogi (pleasure seeker).
All are dependent when relying on others and in doing activity. But all are independent, in placing reliance on God and in "repose", For worldly matters, one must depend on others and activity, but for "Self", one must depend on only God and become still within. To the extent that a spiritual aspirant sees deficiencies in himself, to that extent he is dependent on others and on activity. As soon as an aspirant becomes dependent on God and repose, this human life becomes complete, and he attains perfections. The reason is, that besides God there is no one else that remains with us forever and God never separates from us. To attain this world one must perform activity. Whereas to realize God, one must be in repose.
By performing activity there is reduction of strength and energy, whereas, by repose (inaction), the strength and energy are restored. Not only that, but the entire energy of all the Universes is manifested from inaction. Just like when a man works the entire day and at night when he rests, and settles into total inactivity, his fatigue is wiped out and his energy and strength is once again regained to continue working. However the happiness that comes from sleep is considered tamasa (mode of ignorance) - "Nidraalasya pramaadotham tattaatmasamuddaahrtam." (Gita 18:39). To engage in repose for one's own body, rather to be inactive is "Bhog" (pleasure seeker); but repose for God, is a spiritual discipline.
God is the Supreme repose personified, Therefore one should rest not for one's body, but for God. Remaining ever absorbed in God at all times, is the ultimate and supreme repose. The repose in God, is not considered "tamasa (mode of ignorance), initially it becomes sattvika (mode of goodness) and later transcends all the modes of nature. Therefore for a spiritual aspirant there are two very valuable points - 1) Dependence on God and 2) Repose. By both, dependence on God and Repose, all spiritual desires are fulfilled and worldly desires are wiped-out. If an aspirant has no faith in God, but has faith in the Self, he must depend on Self. If he has neither faith in God nor the Self, he must depend on his duties. I am God's and God is mine is dependence on God (Bhakti yoga). Nothing is mine, and I need nothing, is dependence on Self (Jnana Yoga). Everything (objects and actions) are only for the welfare of others - this is dependence on duty (Karma Yoga).
In all three paths, dependence on Nature (prakriti) in the form of objects and activity is renounced and an aspirant realizes that he is axiomatically established in Divinity. But out of these three paths, dependence on God is the base because basically we are a part of God. By dependence on God, even devotion is attained along with salvation, which is the ultimate aim of human life. By knowing that there is nothing else besides "Is" (Divinity), salvation is attained and that "Is" is ours – by assuming (accepting) it, devotion is attained. In fact that "Is" can be ours. How can that which is "not" be ours? If an aspirant does not accept the existence of the unreal and has no insistence of his own, devotion is naturally attained.
Narayana ! Narayana !! Narayana !!!
Click on the play icon, to listen to "Aspirant, End and Means " in English. FOR MESSAGE IN HINDI PLEASE VISIT Date : 21st November, 2012 (Saadhak, Saadhya tatha Saadhan) at http://www.satcharcha.blogspot.com/
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram
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