Satsang is the only practice !: Way to be Free of Mental Agitation

Friday, February 1, 2013

Way to be Free of Mental Agitation

|| Shree Hari ||

(Vikaaronse Chootneka Upaaya)

This embodied soul (jeevaatma) is a veritably a "ansh" (part) of Paramatma (God). Just as God is true to His resolves, similarly this embodied soul, being exclusively a part of Him, is also true to its resolves. When the embodied soul, accepts attraction-aversion and other flaws to be in himself, then those flaws are perceived in him, otherwise those flaws are not in him. Attraction-aversion, elation-dejection, passion, anger, greed, delusion, lust, envy, and various other evil tendencies that are present, out of these, none of the flaws are in the embodied soul (jeev). If there were flaws in the "jeev", then it would have not been called "chetan amal sahaj sukhraashi" i.e. conscious (sentient), pure, and ever blissful.

All the mental agitations and disorders reside in the modes of Nature (prakruti), but "Jeevaatma" is free of these modes - "nirgunatvaat" (Gita 13/31). It is in the modes of nature that tendency of purity, passion and inertia reside, which are described in Gita, Chapter Fourteen. Modes, habits of life and tendencies (vruttiyaan) do not reside in the self. If this point is correctly perceived and experienced, then a man can immediately become liberated ! Why will he become immediately liberated? As in fact he is only liberated. Liberation is natural and axiomatic, and bondage is something you have caught hold off. It is man-made and artificial. Even though there is no bondage, jeev has accepted bondage. It is Jeev only that held on to this notion - "Yayedam dhaaryate jagat" (Gita 7/5). If jeev does not hold on to it, if it does not accept the unreal, then it does not have the power to stay in the unreal (temporary) at all.

The unreal has no existence and the real never ceases to be - "Naasato vidhyate bhaavo naabhaavo vidhyate satah" (Gita 2/16). That which does not exist at all, how can it be acquired? Acquisition of the unreal (temporal) and the loss of the real are impossible. However, the self, an embodiment of real (imperishable), has assumed the unreal to be real, whereby it began to perceive the unreal as real. Thus it is only acceptance (belief) that has given existence to the unreal and by non-acceptance it will be washed away.

Passion, anger, greed, infatuation and various changes for the worse are not in us. They are in Nature (Prakruti). If we do not accept Nature, then these are not in Nature as well. The moment we accept Nature, these disorders arise in Nature. The places that men do not visit, those places (like deep forests etc) remain very clean, and the places that men live in, those places lack cleanliness and impurity spreads in those places. Because it is man who by his relationship makes those places unclean. On assuming the unreal as our own, it becomes impure, and when man gives up assuming it to be his, all that impurity is washed away – "Mamataa mal jari jaayi" (Manas 7/117 Ka)

When man develops a sense of mine-ness with inert things, then that inertness (insentience) dominates it. Just as the clouds arise due to the Sun, but the same clouds hide the Sun, similarly these flaws arise from you and these flaws hide (subdue) you. If you do not create them, then you are naturally and innately liberated. Therefore on attaining knowledge, there will no longer be delusion - "yazgyaatvaa na punarmohamevam, yaasyasi paandava" (Gita 4/35); "Acquiring that knowledge of the self you will no more be subjected to delusion," because really speaking there is no delusion. If there was delusion then it would come again and again.

From book in Hindi "Nityayog ki Praapti" by Swami Ramsukhdasji

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