|| Shree Hari ||
(Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
(Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
Gita says – "Naasato Vidhyate bhaavo, naabhaavo vidhyate satah" (Gita 2/16). The unreal has no existence, and the real never eases to be; that is, the unreal (thing, individual, activity) does not exist and there is never the absence of the real (Paramatma-tattva). It means that there is always the absence and nothing besides absence of the unreal. When a man does not give importance to this discrimination and presumes his body as the self i.e. When he regards his body as "I" and "mine", then deficiency arises in him. After deficiency crops up, a man becomes unhappy due to the feeling of some kind of shortage, lack or paucity. On being unhappy due to that deficiency, there arises a desire of removing that insufficiency. After the birth of desire, the lack, shortage and deficiency goes on increasing by which he does not remain independent, rather he becomes dependent. The reason being that after the fulfilment of one desire, a second desire also arises and this process continues. All the desires of a person never get fulfilled.
That Existent-Element (Paramatma-tattva) is truth, consciousness and bliss solidified (sat-chit-anand). But when man abuses the freedom which has been bestowed by God upon him, for the exchange of pure love, and presumes his relationship with the unreal, then arises in him the desire for (pursuit of) truth, consciousness and bliss, and for the fulfillment of which man desires the unreal. "I should live always, I should never die" - this is the requirement for the real. "I should know every thing, I should never remain ignorant" - this is the necessity for consciousness. "I should always remain happy, I should never live in sorrow" - this is the essential need for bliss. But by presuming one's relationship with the unreal, a man commits the mistake that he wants to fulfill the desire of the real, consciousness and bliss by the unreal. For example, he wants to live through his body, he wishes to become wise through the intellect; and through senses and mind, he wishes to become happy. In this way , the necessity in him is of the real, but for the fulfillment of that essential need, he desires the unreal - this is his basic mistake. By desiring the unreal neither the necessity is fulfilled, nor does the desire end.[1]
Thus, the man has a disinclination for the real and by supposing the unreal as the real and by giving importance only to this mistaken belief, he gets attached to it. He supposes the unreal as the objective of his life. The result is this that he becomes dependent (slave), unhappy (miserable), tired, defeated, poor and destitute. Not only this, when the attachment to the unreal is intensified, he supposes independence in dependence, pleasure in pain, rest in tiredness (fatigue), victory in defeat, prosperity in poverty and support in that which has no support and goes from humanity to brutality.
To whatever extent a man may be degraded, there remains in him the pursuit of the real, consciousness and bliss, and even though it may be suppressed, but it cannot be completely wiped-out. His real need is never destroyed. Just as a man does not like even a little poverty, similarly he does not like his destruction, his unconsciousness and his suffering in the least. (to be continued)
That Existent-Element (Paramatma-tattva) is truth, consciousness and bliss solidified (sat-chit-anand). But when man abuses the freedom which has been bestowed by God upon him, for the exchange of pure love, and presumes his relationship with the unreal, then arises in him the desire for (pursuit of) truth, consciousness and bliss, and for the fulfillment of which man desires the unreal. "I should live always, I should never die" - this is the requirement for the real. "I should know every thing, I should never remain ignorant" - this is the necessity for consciousness. "I should always remain happy, I should never live in sorrow" - this is the essential need for bliss. But by presuming one's relationship with the unreal, a man commits the mistake that he wants to fulfill the desire of the real, consciousness and bliss by the unreal. For example, he wants to live through his body, he wishes to become wise through the intellect; and through senses and mind, he wishes to become happy. In this way , the necessity in him is of the real, but for the fulfillment of that essential need, he desires the unreal - this is his basic mistake. By desiring the unreal neither the necessity is fulfilled, nor does the desire end.[1]
Thus, the man has a disinclination for the real and by supposing the unreal as the real and by giving importance only to this mistaken belief, he gets attached to it. He supposes the unreal as the objective of his life. The result is this that he becomes dependent (slave), unhappy (miserable), tired, defeated, poor and destitute. Not only this, when the attachment to the unreal is intensified, he supposes independence in dependence, pleasure in pain, rest in tiredness (fatigue), victory in defeat, prosperity in poverty and support in that which has no support and goes from humanity to brutality.
To whatever extent a man may be degraded, there remains in him the pursuit of the real, consciousness and bliss, and even though it may be suppressed, but it cannot be completely wiped-out. His real need is never destroyed. Just as a man does not like even a little poverty, similarly he does not like his destruction, his unconsciousness and his suffering in the least. (to be continued)
[1]
Necessity and desire - there
is a difference between the two. The
necessity is called of that thing which is imperishable, sentient and
which is not different form
one's own self and the desire is called of that object, which is
perishable, unreal and which is
different from one's own self. The
meaning of this is that there is necessity of the real, while there is
desire of the unreal. Therefore the desire for the vision of God,
or love for God or Self-realization or salvation is not desire, but it
is
necessity. This is the rule that
necessity is fulfilled, but the desire is always destroyed. The
fulfillment of desire is impossible. The embodied soul, though being a
fragment
(fraction, part) of God, yet having a disinclination for Him, assumes
relationship with the world (matter) of "I and mine" and then both the
necessity and desire arise. The
necessity arises due to the dominance of consciousness and due to the
dominance
of the matter, the desire arises. By
completely renouncing the assumed relationship with the world, the
fulfillment
of necessity is achieved and the desire is finished.
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Date : 2nd December, 2012 (Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
From book "Discovery of Truth and Immortality" by Swami Ramsukhdasji
Ram Ram