Reality beyond Mind-Intellect Instrument

करण-निरपेक्ष तत्त्व

continued......

How can the changeless get peace from the changing ? How can the real (sat) get fulfillment from the unreal (asat)?   But when man gives precedence to the sentient (conscious element),  i.e. renounces the insentient (jada, inert),  then the insentient element (ego) will be wiped out, and the pure sentient element will remain.  When the insentient vanishes,  attachment will totally vanish, it will become non-existent.  When attachment totally vanishes,  one attains perfection.   [1] In other words, nothing more remains for him to do, to know and to acquire.   In fact,  fulfillment is natural and axiomatic.  It is due to affinity with the inert that one cannot experience the fulfillment and perfection.   When one experiences the total absence of the insentient,  when one becomes entirely detached from the insentient, one naturally experiences fulfillment, which was there from the very beginning.   But this can take place only when there is deep dedication and intense longing to realize God, when there is quest to know the ‘self’, when there is longing for love of God,  when there is deep aspiration to behold God.   It means that on having a quest to know,  the power of discrimination is awakened in an exceptional way,  by which detachment from the insentient (inert) takes place.  The moment one becomes detached (disassociated), the resignation from the inert takes place,  in other words, there will be absence of egoism.   When there is absence of egoism,  sense of mine-ness will also become non-existence on its own. [2] and one will realize their ‘self’ which is free from any association (detached).  In this,  no agent (instrument, कारक) will be of any use.  

In all these instruments (agents, कारक),  the ‘कर्ता’ or ‘doer’ is main.  A ‘tinge’ of the ‘sentient’ comes in the ‘doer’,  not in the various instruments.   In reality,  the name ‘doer’ is not of the sentient.   The ‘doership’ is assumed -  ‒‘अहंकारविमूढात्मा कर्ताहमिति मन्यते’ (गीता ३ । २७)  “Ahamkaar vimoodhaatma kartaamiti manyate,”   Therefore wherever in the Gita,  God reveals  five means to the accomplishment of any action (place, doer, instrument, effort and fate), here he who assumes the pure ‘self’ (soul) to be the ‘doer’ has been criticized;  his intellect is not pure,  rather it is  impure[3]    There is no doership and enjoyer-ship in the ‘self’  ‒‘शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते’ (गीता १३ । ३१) ।   Sharirasthopi kaunteya na karoti na lipyate || (Gita 13/31) " The real self though dwelling in the body neither acts nor gets tainted."

  (शेष आगेके ब्लॉगमें)

‒‘सहजसाधना’ पुस्तकसे

---

[1] As long as attachment / attraction are not entirely non-existent,  till then even if he says the highest of highest talks,  can interpret and deliberate articulately, can give the best of discourses,   can write books;  but he cannot attain eternal peace.  

[2] when the sentient establishes an affinity with the insentient (inert), then a sense of ‘I-ness’ arises in him.  There is both, a sense of ‘I-ness’ (ego) and ‘mine-ness’ (affection and attachment) with the body, and with various other objects, there is a sense of mine-ness.   But on having pride due to the things,  the I-ness also blends in and it becomes steadfast and permanent  (दृढ़);  just as I am rich etc.   [ One develops pride,  due to attributing oneself to have knowledge, wisdom, abilities, etc. and one develops arrogance, thinking one’s self to be great, due to wealth-land-property-possessions etc.]  When the insentient (inert) part goes away,  the sense of I-ness and mine-ness does not remain,  only the ‘self’ remains.  In the self there is neither sense of I-ness nor sense of mine-ness.   

[3] तत्रैव सति  कर्तारमात्मान  केवलं  तु यः ।

  पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

                                  (गीता १८ । १६)

“tatraiva sati kartaaramaatmaana kewalam tu yah |

pashyatyakrutabuddhitvaanam sa paschyati durmatih || (Gita 18/16)  

Such being the case,  a man of perverse understanding,  who,  on account of impure (untrained) mind,  looks upon his pure self alone,  as the doer,  does not see right.  (Gita 18/16)   

When the self is not a doer, then who is the doer ?  This has been revealed by God, in the Gita in various different ways;   like -  all actions are performed only through Nature ‘Prakriti’,  that is,  Nature is the doer (Gita 13/21).   All actions take place through the Modes of Nature (gunas);  it is all an interplay of the Modes of Nature i.e. the modes are the doer (Gita 3/27-28, 14/23) .  Besides the Modes of Nature,  there is no other doer whatsoever (Gita 14/19);  The senses are interplaying with the objects of the senses,  in other words, the senses are the doer (Gita 5/9).  It means that the doership is in Nature (Prakriti)  only, and not in the ‘self’,  (swaroop).    Therefore,  the great enlightened soul (Maha Purush), remains established in the ‘self’ and realizes that ‘I do nothing whatsoever’ -  ‒‘नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्’(गीता ५ । ८) Naiva kinchitkaromeeti yukto manyet tattvavit  |   (Gita 5/8)  "A sankhyayogi,  believes that he does nothing."   तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥’ ( गीता ३ । २८) "Tattvavittu mahaabaaho gunakarmavibhaagayoh  |   gunaa guneshu vartante iti matwaa ne sajjate  ||  (Gita 3:28) "Having true knowledge of the respective spheres of modes (gunas) and actions, the enlightened soul does not get attached to them by realizing that it is an interplay of the modes."    God also says that when a man sees no other entity besides the ‘gunas’   (Modes of Nature) as the doer,  that is,   he experiences that in all the activities,  there is none other than the modes, that is a doer.  And he realizes  himself as being detached from the modes (which in fact he is) [*]  Then he will realize Me[†] । In the Gita, God has shown Nature to be the cause in doership and ‘Purush’ (God) to be the cause in enjoyership.  [‡]  Why has the ‘Purush’  (sentient) been called the cause in enjoyership ?  The experience of pleasure and pain,  that is, enjoying can be in the sentient only, not in the inert (jada).  It is the sentient who becomes happy and sad.   Actions take place in the inert (jada),  whereas the fruit of actions (to become happy and sad) takes place in the ‘Purush’  (self).   As a matter of fact,  the ‘Purush’ situated in Nature,  i.e. situated in the ‘ego’ (aham),  becomes the experiencer of pleasure and pain ‒‘पुरुष: प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्’ (गीता १३ । २१) "Purusha prakritistho hi bhoodankte prakritijaangunaan"  (Gita 13/21).   It means that due to assuming an affinity with the ego, the ‘purush’  (self) becomes the experiencer of pleasure and pain.   If there was no affinity with ‘ego’,  then the ‘purush’ (self) would not become the experiencer of pleasure and pain.  Not becoming happy and sad, he  remains situated in his natural blissful self - ‒‘समदुःखसुखः स्वस्थः’ (गीता १४ । २४)  Therefore enjoyership is also only assumed,  in fact it is not so.   It means that from the very beginning, there was no doership and enjoyership in the sentient (conscious), therefore it goes away.  [§]  If there was doership and enjoyership in the sentient, then even while the sentient remains,  it never goes away completely.    ---------------------------------------------------------------- [*] Self (aatma) is completely devoid of the modes of nature ‒‘निर्गुणत्वात्’ (गीता १३ । ३१) । Modes of Nature are the illumed,  whereas the Self (Aatma) is the illuminator.   Modes are changing,  Aatma is unchanging.   Modes are temporary,  Aatma is eternal.   [†] नान्यं  गुणेभ्यः  कर्तारं  यदा  द्रष्टानुपश्यति । गुणेभ्यश्च परं वेत्ति  मद्भावं सोऽधिगच्छति ॥                                         (गीता १४ । १९) Naanyam gunebhyah kartaaram yadaa drashthaanupaschati |   gunebhyasch param vetti madbhaavam sodhigacchati  ||  (Gita 14/19)   When the discriminative striver beholds no doer other than the modes, and know the self beyond the modes, he attains to My Being."   [‡] कार्यकरणकर्तृत्वे    हेतुः   प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥                                   (गीता १३ । २०) Purusha is said to be the cause for experiencing pleasure and pain (Gita 13/20). [§] यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥                                         (गीता १८ । १७) Yasya naahamkrto bhaavo budhiryasya na lipyate | Hatvaapi sa imaamllokaannam hanta na nibadhyate (Gita 18/17) "He who is free from the egoistic notion  (I am a doer) and whose intellect is not tainted, though he may slay all creatures, he neither slays nor is bound." From book in Hindi "Sahaj Sadhana" by Swami Ramsukhdasji.

|| Shree Hari ||

Reality beyond Mind-Intellect Instrument

करण-निरपेक्ष तत्त्व

continued......

How can the changeless get peace from the changing ? How can the real (sat) get fulfillment from the unreal (asat)?   But when man gives precedence to the sentient (conscious element),  i.e. renounces the insentient (jada, inert),  then the insentient element (ego) will be wiped out, and the pure sentient element will remain.  When the insentient vanishes,  attachment will totally vanish, it will become non-existent.  When attachment totally vanishes,  one attains perfection.   [1] In other words, nothing more remains for him to do, to know and to acquire.   In fact,  fulfillment is natural and axiomatic.  It is due to affinity with the inert that one cannot experience the fulfillment and perfection.   When one experiences the total absence of the insentient,  when one becomes entirely detached from the insentient, one naturally experiences fulfillment, which was there from the very beginning.   But this can take place only when there is deep dedication and intense longing to realize God, when there is quest to know the ‘self’, when there is longing for love of God,  when there is deep aspiration to behold God.   It means that on having a quest to know,  the power of discrimination is awakened in an exceptional way,  by which detachment from the insentient (inert) takes place.  The moment one becomes detached (disassociated), the resignation from the inert takes place,  in other words, there will be absence of egoism.   When there is absence of egoism,  sense of mine-ness will also become non-existence on its own. [2] and one will realize their ‘self’ which is free from any association (detached).  In this,  no agent (instrument, कारक) will be of any use.  

In all these instruments (agents, कारक),  the ‘कर्ता’ or ‘doer’ is main.  A ‘tinge’ of the ‘sentient’ comes in the ‘doer’,  not in the various instruments.   In reality,  the name ‘doer’ is not of the sentient.   The ‘doership’ is assumed -  ‒‘अहंकारविमूढात्मा कर्ताहमिति मन्यते’ (गीता ३ । २७)  “Ahamkaar vimoodhaatma kartaamiti manyate,”   Therefore wherever in the Gita,  God reveals  five means to the accomplishment of any action (place, doer, instrument, effort and fate), here he who assumes the pure ‘self’ (soul) to be the ‘doer’ has been criticized;  his intellect is not pure,  rather it is  impure[3]    There is no doership and enjoyer-ship in the ‘self’  ‒‘शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते’ (गीता १३ । ३१) ।   Sharirasthopi kaunteya na karoti na lipyate || (Gita 13/31) " The real self though dwelling in the body neither acts nor gets tainted."

  (शेष आगेके ब्लॉगमें)

‒‘सहजसाधना’ पुस्तकसे

---

[1] As long as attachment / attraction are not entirely non-existent,  till then even if he says the highest of highest talks,  can interpret and deliberate articulately, can give the best of discourses,   can write books;  but he cannot attain eternal peace.  

[2] when the sentient establishes an affinity with the insentient (inert), then a sense of ‘I-ness’ arises in him.  There is both, a sense of ‘I-ness’ (ego) and ‘mine-ness’ (affection and attachment) with the body, and with various other objects, there is a sense of mine-ness.   But on having pride due to the things,  the I-ness also blends in and it becomes steadfast and permanent  (दृढ़);  just as I am rich etc.   [ One develops pride,  due to attributing oneself to have knowledge, wisdom, abilities, etc. and one develops arrogance, thinking one’s self to be great, due to wealth-land-property-possessions etc.]  When the insentient (inert) part goes away,  the sense of I-ness and mine-ness does not remain,  only the ‘self’ remains.  In the self there is neither sense of I-ness nor sense of mine-ness.   

[3] तत्रैव सति  कर्तारमात्मान  केवलं  तु यः ।

  पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥

                                  (गीता १८ । १६)

“tatraiva sati kartaaramaatmaana kewalam tu yah |

pashyatyakrutabuddhitvaanam sa paschyati durmatih || (Gita 18/16)  

Such being the case,  a man of perverse understanding,  who,  on account of impure (untrained) mind,  looks upon his pure self alone,  as the doer,  does not see right.  (Gita 18/16)   

From book in Hindi "Sahaj Sadhana" by Swami Ramsukhdasji.

|| Shree Hari ||

Reality beyond Mind-Intellect Instrument

करण-निरपेक्ष तत्त्व

In all the creatures of the universe,  there is both the lower nature (insentient, jada, apara) and the higher nature (sentient, para).  The name of the relationship between the ‘Ego’ and ‘embodied soul’  (jiva), in other words,  insentient (inert) or ‘apara’ [1] and sentient or ‘para’ is called ‘chijjadgranthi’, a knot ‒

जड़ चेतनहि ग्रंथि परि गई ।

जदपि मृषा छूटत कठिनई ॥

                               (मानस ७ । ११७ । २)

Jada chetanahi gramthi pari gayi ।

jadapi mrsha chootata kathinayi ॥

(Manas  7 । 117 ।2)

Matter and Spirit have been linked together with a knot which, though imaginary, is difficult to untie.    

(Manas  7 । 117 ।2)

This knot between the inert-sentient is an illusion,  it is not real, because inert and sentient are entirely opposing each other.  Sentient is illuminator,  and the insentient (inert) is that which is illuminated.  Sentient is unchanging,  insentient is changing.   Sentient never perishes,  insentient never lasts.   Both their natures are different.  Even though their natures are different, they are not averse and contrary to each other.  Not only that,  sentient is the illuminator of the insentient (jada), it is an ally.   The attainment of the unreal, is also only due to existence of the sentient.  It is the sentient only that gives existence to the non-existent (unreal, asat).   Yes, the quest to know the reality (tattva),  has aversion to the unreal (non-existent, jada); because through quest to know, one severs affinity with the inert (jada).   Therefore, from one perspective,  quest to know the truth (reality),  is superior to need for truth (तत्त्वकी अपेक्षा).  Desire for pleasures establishes relationship with the world (objects and actions),  but quest and curiosity for the Truth,  severs relationship with the world.    In desire for pleasures the insentient, inert (egoism) is fundamental.   And in inquiry and quest for truth,  the sentient is fundamental.   It means that due to the precedence of the insentient, inert element,  man desires the world, sense pleasures and due to the precedence of the sentient element,  he desires his supreme good,  this liberation,  God realization.  

As long as man is dominated by the insentient element (egoism),  he remains tainted by the pleasures of the world,  and till then he will never attain eternal peace,  eternal bliss.    Even if he attains the post of Brahma,  then too,  he will not get eternal peace.   

---

[1] In Gita, God has mentioned about his eightfold divided nature (prakriti) -  earth, water, fire, air, ether, mind, intellect, ego.  (Gita 7/4-5).  The main reason for all this bondage is ‘egoism’ only.   EArth, water, fire, etc.  are each very different,  then too they are of the same class (lower nature) only.   Therefore, egoism is of the same class as  Earth.  Egoism is also inert,  like a pile of dirt !   To give special attention to this mystery,  God has called ‘egoism’ (ahamkaar) as the ‘field’ and has used the word ‘etat’ to represent ‘this’.   ‒‘एतद्यो वेत्ति’ (१३ । १)  In this manner,  by calling the ‘ego’ as ‘this’, it means that it is separate from our ‘self’ (swaroop) and it is the kind to be known.  The reason being,  ‘this’ can never be one’s self (swaroop),  and the self can never be ‘this’.   Jeev (embodied soul),  by error,  accepts affinity and oneness with the ‘ego’, and assumes the ‘ego’  as his own self, by which he is attracted to the insentient (inert) and he comes under the control of the inert.   

From book in Hindi "Sahaj Sadhana" by Swami Ramsukhdasji.

|| Shree Hari ||

Terrible Insult to the Power of Motherhood

मातृशक्तिका घोर अपमान

I do not say this with pride,  rather,   I am saying what I have heard, what I have understood.  The amount of effort that Hindu ‘sankruti’ civilization, has put in for the emancipation of a being ‘jeev’,  that much no other civilization has done.    Which sect, whether it be Christian, Muslim,  Jew, Buddhist, Parsi, etc.  has persevered for the salvation of mankind ?   Which sect is formed only for the salvation of beings ‘jeev’ ?  You see for yourself.   They are surely laboring to increase their numbers,  to spread their beliefs,  but, they are not endeavoring to see to the supreme welfare of all beings.   In the civilization that is only for salvation, only for the welfare of all beings (jeevs),  to prevent any being from taking birth,  to stop it at very inception, to destroy it, is such a horrific sin !   It is a surprising thing,  that this sin is now believed to be a social etiquette !  It means that as quickly as possible,  they want to go to hell,  they want to suffer in the most frightful and gruesome hell.  If something blocks them from going to hell, then it would be most outrageous !

Think about this,  is it virtuous to stop the progress of any one ?   Is it a virtuous act, that if someone wants to be rich, then to prevent him from becoming rich,  if someone wants to be religious,  then to prevent him from being religious,  if someone wants to attain salvation,  then to prevent him from attaining his supreme welfare, if someone wants to become strong and healthy, then to prevent him from becoming so ?   To destroy another being (jeev), for our little pleasure and comforts !  To not let her be born, who  could have taken the path towards God Realization, is such immense injustice-persecution !  Oh Providers !  Knowingly please do not commit sins !  At least have that much mercy !  I am a child of your homes,  I have been raised by you all; even now my sustenance is from you all.  You are all mother-father !  At least have that much mercy,  and do not engage in such sinful acts.      It has come in the Parasmruti ‒

यत्पापं    ब्रह्महत्याया      द्विगुणं    गर्भपातने ।

प्रायश्चित्त न तस्यास्ति तस्यास्त्यागो विधीयते ॥

                                                        (४ । २०)

‘The sin that is incurred in aborting a fetus, is two times the sin of killing a Brahmin.  There is no atonement for this sin.   In such cases, the enactment is to forsake the woman,  and to not regard her as a wife.’

If you desire less children,  then practice celibacy.   That is acceptable.  If you practice celibacy (Brahmacharya), then you will not incur sin,  rather the body will remain free of disease, it will remain healthy.      But to destroy the body and to not produce any children -  is such a shameful thing,  it is such a sad thing !   

श्रूयतां धर्मसर्वस्यं  श्रुत्वा चैवावधार्यताम् ।

आत्मनः प्रतिकूलानि परेषां न समाचरेत् ॥

Listen to the scriptures and after listening abide in it. The type of conduct that is unfavorable to us,  do not do to other.   If someone hinders your progress,  stops your birth,  stops your growth,  stops you from studying,  stops your worship and meditation,   stops the achievement of your ‘Ishth’  (personal deity),  then will he incur sins or not ?   At least think a little bit.  Some ‘jeev’  is taking on a human birth,  to block them,  to hinder them from taking birth, is such a sinful thing !  Yes !  you may practice celibacy, then your body will also remain good and you will also not incur any sin.   But you have made up your mind that we will surely enjoy pleasures,  we will surely destroy this body,  but we will not let any children be born -  this point is one that can  lead to a horrendous fall.  

From book in Hindi "Maatru Shakti ka Ghor Apamaan" by Swami Ramsukhdasji.

|| Shree Hari ||

Terrible Insult to the Power of Motherhood

मातृशक्तिका घोर अपमान

मन जाने सब बात, जान बूझ अवगुण करे ।

क्यों चाहत कुसलात, कर दीपक कूएँ पड़े ॥

At present such horrifying sins are taking place,  that on listening one can get goosebumps,  the eyes become contained, the heart is deeply moved !  Ram-Ram-Ram, what horrifying injustice,  terrible sins are being incurred,  but you all are totally oblivious of it !   Your sight does not even go towards this Human body which is considered to be the most unique most rare ‒

दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।

                                      (श्रीमद्भा॰ ११ । २ । २९)

Durlabho maanusho deho dehinaam kshana-bhangurah |  

(Srimad Bhagwat 11/2/29)  

For the conditioned soul,  the human body is the most difficult to achieve,  and it can be lost at any moment.   

(Srimad Bhagwat 11/2/29)  

लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते

मानुष्यमर्थदमनित्यमपीह धीरः ।

                                  (श्रीमद्भा॰ ११ । ९ । २९)

labdhva sudurlabham idam bahu - sambhaavaante

manushyaam artha-dam anityam apeeha dheerah ।

(Srimad Bhagwat 11/9/29)  

After many, many births and deaths one achieves the rare human form of life, which although temporary, affords one the opportunity to attain the highest perfection.   

बड़े भाग मानुष  तनु  पावा ।

सुर दुर्लभ सब ग्रंथन्हि गावा ॥

                          (मानस ७ । ४३ । ७)

Bade bhaaga maanushya tanu paavaa,

sura durlabha saba gramthanhi gaavaa.

(Manas 7 / 43/ 7 )   

It is by good fortune that you have secured a human body,  which - as declared by all the scriptures - is difficult even for the gods to attain.   

(Manas 7 / 43/ 7 )   

With such a rare human body,  to destroy it at the very inception, to cut it to pieces,  is such an immense offense,  such injustice, such a sin !   In my mind, I feel very sad,  I feel deep pain and burning sensation,  but what to do !   That human body by which one can attain God,  to not let it even be born,  to destroy it, is the ultimate limits of sin !   To not let a ‘jeev’, an embodied soul acquire this rare human body,  to not let it attain salvation,  to not let it be uplifted,  to prevent it from even being conceived,  to destroy it by taking medicines from the very beginning,  to destroy it by aborting it,  chopping it to pieces and annihilating it, carcassing it through abortus or by performing an abortion, or other forms of fetus killing;  

You say ! So be it if we incur sin,  so be it if we go to hell,  but we do not want to give anyone any opportunity to attain their salvation !  This is what you have decided !  Now what am I to do ?  Who will I tell ?  Who else will listen to me ?  No one is listen ! 

It has been written in the scriptures for us ‘sadhus’,  that do not roam around during ‘chaturmaas’ (rainy season).   For two month we remain in one place.  Some stay put for three months and a few stay put for four months.   The reason being,  that it is raining in ‘chaturmas’, and when it rains, many seedlings begin to sprout.  Those those tiny little seedlings and saplings,  become little plants, and these plants as they grow,  they turn into large trees.   With walking and strolling,  the tiny sprouted seeds and saplings are destroyed by the feet.  Therefore we stop walking - travelling during ‘chaturmas’,  by which no one is injured  (no violence on anyone).   It has come in the Bhagwat that if you want to gain victory over violence,  then reduce the movement (motion) of your body.  ‒‘हिंसा कायाद्यनीहया’  (७ । १५ । २३)   When there is so much thought given to the injury of even the tiniest immovable beings, and it is prohibited to travel and walk in ‘chaturmas’,   then what to speak of the movable beings !   But nowadays,  people are making an effort to destroy not just any movable bodies, but human bodies that are superior to all other moving creatures, even superior to the ‘devatas’.  Such is the state of affairs !    

From book in Hindi "Maatru Shakti ka Ghor Apamaan" by Swami Ramsukhdasji.

|| Shree Hari ||

continued....

In Karan Saapeksh Saadhan,  there is predominance of practice,  and in Karan Nirpeksh Saadhan,  there is predominance of honoring one’s “vivek”  (power of discrimination).   In practice, there is “doing” (to act),  and “vivek” is free of any doing and action.    

In Karan Saapeksh Saadhan,  there is predominance of action (to do something), and in Karan Nirpeksh Saadhan, there is predominance of “feeling”  (belief) and “enlightenment”  (to know).   

In Karana Saapkesh Saadhan,  due to study and practice being main, one does not attain perfection (siddhi) immediately [*] and in Karan Nirpeksh Saadhan,  due to the predominance of “vivek”  (power of discrimination),  immediately one attains perfection (accomplishment).   The reason being, in Karan Saapeksh saadhan, there is condition,  but in Karan Nirpeksh Saadhan,  there is no condition, rather it is severing relationship or affinity with a condition, that one realizes the naturally self-evident Divinity that is beyond any state or condition.   

In Karan Saapeksh Saadhan, there is predominance of liberation “mumuksha” and in Karan Nirpeksh Saadhan,  the predominance is of quest to know.  In Liberation, there is desire to be freed from bondage, and in quest to know (jigyaasa), there is desire to know the truth, to know Divinity.  Therefore, in Liberation, the pain of the bondage is predominant, and in “jigyaasa” there is predominance of the discrimination between real and unreal.  

To engage the mind in God is Karan Saapeksh Saadhan and to sever relationship with the world and to engage one’s own self in God in this manner -  “I am God’s and God is mine,”  is Karan Nirpeksh Saadhan.   

In Karan Saapeksh Saadhan, and aspirant is established in his nature along with his mind.  ‒‘यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।’ (गीता ६ । १८),  thus, due to affinity with the mind,  there is a possibility of him taking a fall, i.e. of becoming “Yogbhrasht” or straying away from his path ‒‘योगाच्चलितमानसः’ (गीता ६ । ३७)    But in Karan Nirpeksh Saadhan, due to having no affinity with the mind,   there is no chance of becoming yogbhrasht (चलितमना).  In Karan Nirpeksh  Saadhan,  from the very beginning there is renunciation of relationship with the mind.   ।

Just as in the beginning,  some aspirant may be motivated by some selfish desire (sakaam), and some may be free from any selfish motive (nishkaam),  but for the aspirant who is motivated by selfish desires,  in the end it is only on being free of selfish desires, that he can realize that Divinity (tattva).   In the same way,  in the beginning, someone may practice Karan Saapeksh Saadhan (where there is predominance of doing something), and some may engage in Karan Nirpeksh Saadhan (predominance of power of discrimination).   But the one who is engaged in Karan Saapeksh Saadhan, will have to in the end become Karan Nirpeksh, to experience that Divinity; because that Divinity is without the aid of any instrument.   The difference among the two is only that in Karan Saapeksh Saadhan, there is dependency, the egoism is not easily destroyed,  an aspirant can become yogbhrasht in the end, and  there can be delays and much difficulty in realizing that Divinity (tattva).   But in Karan Nirpeksh Saadhan, there remains independence,  the egoism is quickly wiped out, there is no chance of him straying away from his path (becoming yogbhrashth) and the attainment of that Divinity takes place quickly and with great ease [†] ।

[*] तत्र स्थितौ यत्नोऽभ्यासः । स तु दीर्घकालनैरन्तर्यसत्काराऽ ऽसेवितो दृढभूमिः । (योगदर्शन १ । १३-१४)

‘चित्तकी स्थिरताके लिये प्रयत्न करना अभ्यास है । वह अभ्यास बहुत समयतक निरन्तर और आदरपूर्वक सांगोपांग सेवन किया जानेपर दृढ़ अवस्थावाला होता है ।’

          [†] संकर सहज  सरूपु  सम्हारा ।

                        लागि समाधि अखंड अपारा ॥

                        (मानस १ । ५८ । ४)

हरीया जाणै सहज कु, सहजां सब कुछ होय ।

सहजां सांई पाइयै,   सहजां  विषिया  खोय ॥

सहजा मारग सहज का, सहज किया विश्राम ।

हरिया जीव र सीव का, एक नाम अर ठाम ॥

to be continued.......

‒ From the book in Hindi ‘Saadhan aur Saadhya’ by Swami Ramsukhdasji