|| Shree Hari ||

continued....

The Difference Between Karan Saapeksh (with the aid of mind-intellect instrument) and Karan Nirpeksh (without the aid of mind-intellect instrument) Saadhan (Spiritual practice)  

One is created and the other is explored.   Only that thing is created, which was not there previously and some effort is required for its construction.  Whereas discovery is of that thing which was there, from the very beginning, which is self-evident.     In Karan Saapeksh Saadhan,  through practice a new thing is created,  and in Karan Nirpeksh Saadhan, that which is beyond any state and that ever-attained element (tattva) is discovered.  ‒‘ह्यतत्त्यजन्तो मृगयन्ति सन्तः’ (श्रीमद्भा॰ १० । १४ । २८), ‘ततः पदं तत्यरिमार्गितव्यम्’ (गीता १५ । ४)

The main point about Karan Saapeksh Saadhan is - that it is only by engaging the mind-intellect instrument in Parmatma that Parmatma can be realized.   The main point in the Karan Nirpeksh Saadhan is that the realization of the ever attained Parmatma, is not through the mind-intellect instrument, rather it takes place on its own through renunciation of the  the mind-intellect instrument.   

In spiritual discipline with the aid of mind-intellect instrument,  the intellect is predominant;  therefore in it,  Brahma, Ishvar (personal God),  Jeev (being, embodied soul) Nature (prakruti), world (jagat) etc.  are all the subject of the intellect.  In Karan Nirpeksh Saadhan (spiritual practice without the aid of the mind-body intellect),  the “vivek”  power of discrimination is predominant.   In using the mind-intellect instrument,  the power of discrimination is essential,  but in using the “vivek”  (power of discrimination),  the mind-intellect are not essential.   

In Karan Saapeksh Saadhan,  when relationship with the intellect (instrument) is severed, one attains enlightenment,  and in Karan Nirpeksh Saadhan,  the “vivek”  itself merges into enlightenment;  because “vivek”  is eternal and the mind-intellect is temporary.     

To see the world as an embodiment of Brahma with the mind-intellect endowed with knowledge i.e.  to see the sentient through the mental activities is Karan Saapeksh Saadhan. And through “vivek”  (power of discrimination) to become indifferent to the mental activities,  and to become established in the self-evident self is “karan nirpeksh saadhan”.   Just as, to see the cotton string used for beading a necklace made of  Tulasi beads, i.e. to see the cotton string along with the bead is “Karan Saapeksh Saadhan”;   and in the very beginning itself seeing the cotton string in the middle of the beads,  and then dropping the sight of the bead and only seeing the cotton string, is “karan nirpeksh saadhan.”   

I, you, this and that - in all these four “Is” (existence) is equally present;  but due to being linked with “I”,  the “Is” becomes an individual “am”.  Seeing “Is”,  through the “I”, is “Karan Saapeksh Saadhan.”  Therefore  “I am Brahma”  -  this belief (due to taking place with the intellect)  it is “Karan Saapeksh” and “I am not there,  only Brahma is” -  this belief (due to taking place by the self),  it is “Karan Nirpeksh Saadhan”.  

to be continued.......

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

|| Shree Hari ||

continued....

In reality, it is not necessary to study and practice or think and reflect, to honor one’s power of discrimination, rather what is needed is for one to  get rid of false beliefs, and accept what Is,  the truth, the real.  Study and practice takes place with the instruments - mind, intellect etc. , and acceptance is by the "self".   Enlightenment has never taken place, never will take place, it is not possible to take place, with study and practice.   The reason being, that with study and practice, a new state is reached,  and one is even more firmly covered, then how can he attain that reality which is  beyond any state and cover ? It means that only the mistaken belief has to be renounced, one does not have to study and practice.  

Even in Karan Saapeksh Saadhan, the power of discrimination “vivek”  remains,  and in Karan Nirpeksh Saadhan also the mind-intellect instrument remains.  In the Karan Saapeksh Saadhan,  there remains predominance of “karan”  (activity),  and in Karan Nirpeksh Saadhan, there remains predominance of “vivek”   (power of discrimination).  

The glories of Karan Nirpeksh Sadhan is also due to “vivek”  (power of discrimination),  not due to the mind-intellect instrument.  Without power of discrimination (vivek),  the mind-intellect instrument is blind.   If there is not power of discrimination along with the mind-intellect instrument,  then Karan Saapeksh Saadhan, would not work.  

Therefore a spiritual practice is not addressed as “devoid of mind-intellect” (karan-rahit),  rather it is called either “Karan Saapeksh” (Spiritual discipline with the aid of mind-intellect) or “Karan Nirpeksh” (Spiritual discipline without the aid of mind-intellect).  If “vivek”  (discrimination) is removed from the "Karan Saapeksh Saadhan" (Spiritual discipline with the aid of mind-intellec)t, then inertness will come. It means,  spiritual discipline will not take place and if the mind-intellect instrument (karan) is removed from the  Karan Nirpeksh Saadhan,  then  sentience will come,  i.e. enlightenment will come,  the spiritual discipline will be perfected.   Without power of discrimination (vivek),  the mind-intellect is inert like stone and without the mind-intellect instrument,  the “vivek” (power of discrimination) is enlightened.   The assumed existence of the inert,  is the main obstacle in the realization of the conscious element (enlightenment).    

Vivek is half real (sat) and half unreal (asat).   In other words, in power discrimination there is both real and unreal,  but the mind-intellect instrument is entirely unreal (asat) only!  Due to both real-unreal being present in “vivek”, the unreal departs,  and the real remains.   therefore in “vivek” there is portion of both -  acceptance of the real and rejection of the unreal,  but in the mind-intellect instrument,  there is only the element of the unreal, that which is to be renounced. Therefore “vivek”  enters and merges into enlightenment, whereas,  the relationship of the mind-intellect instrument (karan) is severed, which is so from the very beginning.    It means that in “vivek”  (power of discrimination), there is power and ability to renounce the inert (insentient),  but the mind-intellect instrument do not have the power to renounce the inert;  because the mind-intellect instrument themselves are inert.   

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[1] To learn more about  ‘Chup Sadhan’ you must check out the book from Gita Press called “Sahaj Sadhana”.  

to be continued.......

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

|| Shree Hari ||

continued....

उत्तमा  सहजावस्था    मध्यमा  ध्यानधारणा ।

कनिष्ठा शास्त्रचिन्ता च तीर्थयात्राऽधमाऽधमा ॥

To explain to those who have past impressions of their state or condition,  it has been called “sahajaavastha”,  but really speaking, this is not a state,  rather it is beyond any state.   The reason being, state or condition is in Nature (Prakruti), not in Divinity (tattva).  In fact, with “Chup Saadhan” an aspirant can attain whatever state he desires - sahaj avasthaa (sahaj samadhi),  enlightenment (tattvagyaan), liberation (jeevan mukti), beholding God (bhagwad darshan)  etc.  By being still, an aspirant can very easily get beyond all three,  the gross, subtle and causal body,  and his sense of I-ness,  is wiped out on its own.  May he be an aspirant of Karmayog, Jnanayog,  Bhaktiyog etc,  or any other path of yoga,  “Chup saadhan”  (Silence as a Discipline) can be extremely useful for everyone.   This Silent Discipline (Chup Sadhan) is the treasure house of all powers;  because all powers arise from element of “non-doing” (deactivated state) and it merges into that alone.   One naturally attains exceptional peace with this spiritual practice,  by which one gains the ability to be free of flaws such as attraction and aversion,   and remains unaffected in favorable and unfavorable situations.  Not only that, such gains as from “Chup Sadhan”, are not attained even in “Dharmamedh Samadhi”.    It means that “Chup Sadhan” is the ultimate saadhan (spiritual discipline) of all saadhans,  by which one can attain perfection,  in other words,  one realizes  ‘Vasudeva Sarvam’  that (everything is only God) [1]

Question ‒ If one thinks-reflects on the deliberation that has taken place on “Karan Nirpeksh Saadhan”  (Spiritual discipline without the aid of mind-intellect),  then one will honor their power of discrimination !   Thinking - reflecting takes place with the mind-intellect, then how is this “karan nirpeksh saadhan” (spiritual discipline without the aid of the mind-intellect).  ?

Answer ‒ It has been called “ Karan Nirpeksh Saadhan” spiritual discipline without the aid of mind-intellect,  (spiritual practice with predominance of discrimination “vivek”),  it is not “karanrahit” (devoid of the instrument).   In Karan Nirpeksh sadhan (Spiritual discipline without the aid of mind-intellect), as long as the aspirant is even slightly enveloped in it,  till then he continues to think-reflect,  but the predominance is of thinking-reflecting.  In other words,  it is about not applying the mind-intellect to that Divinity, rather it is applying one’s power of discrimination “vivek”.  Due to the sight remaining on inconceivable, unthinkable Divinity (tattva),  honoring one’s power of discrimination is main.   It means that the aim of this inquiry, is not towards, thinking, reflecting, meditation, single-pointedness, deep trance (samadhi) etc.   When the sight is on the Essence (Divinity, Truth, tattva), then the predominance is of “vivek”  (power of discrimination).   It means that the aim of the deliberation is not thinking-reflecting, meditating, single-pointedness,  deep trance (samadhi) etc.,  rather, it is beyond the  thinking-reflecting etc. and the sight is on that actual reality which is the illuminator of these.

[1] To learn more about  ‘Chup Sadhan’ you must check out the book from Gita Press called “Sahaj Sadhana”.  

to be continued.......

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

|| Shree Hari ||

continued....

After thinking about nothing whatsoever, if on its own some thoughts arise,  then an aspirant should neither be attracted to it, nor be averse to it;  neither regard it as good, nor regard it as bad,  nor consider these to be in you.    One is not to think,  but if thinking just happens,  then it is not a fault.   The wind blows naturally on its own,  heat and cold come, it rains, then it is not a fault.   Fault is when you do something.   Therefore if thoughts arise,  then simply let them be,  disregard them,  do not blend yourself with these faults,  in other words, do not accept that the thoughts are occurring in me, and they are mine,  and an aspirant should also not have insistence of not having any thoughts.   When thoughts arise in the mind,  then we have no relationship with the mind.   

An aspirant should also not have any insistence of not thinking.   Neither should there be insistence of engaging the mind,  nor of detaching the mind;  there should be no insistence of steadying the mind, nor of getting rid of the agitation of the mind; neither of bringing about certain tendencies,  nor of removing certain tendencies,  neither of closing the eyes and nose,  nor of doing anything whatsoever  ‒‘नैव तस्य कृतेनार्थो नाकृतेनेहकश्चन’ (गीता ३ । १८) naiva tasya krtenaartho, naakrteneha kaschana |(Gita 3/18)  "But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone  (Gita 3/18)   In this manner, by having no insistence whatsoever,  an aspirant should become neutral (detached) and silent  ‒

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।

गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥

                                           (गीता १४ । २३)

Udaaseenavadaaseeno gunairyo na vichaalyate |

gunaa vartanta ityeva yovatishthati negate||  (Gita 14/23)   

“He sits like a man who is unconcerned, is not moved by the attributes (Gunas) and knowing that only the Gunas operate,    remains firmly established in God and is never shaken from that state”.

Just as, one has to not to do any work to go to sleep, or make any effort, rather, one naturally falls asleep on his own, in the same way,  for becoming silent one has to not do anything,  rather, one is to naturally, become silent,  still, on their own.  In a day, an aspirant,  should become silent, still,  several times in a day, for one or two seconds, while doing work,  then he will in fact learn how to become silent.  In other words, he will sever relationship with the inert and spontaneously realize the self-evident reality.   Thereafter, while doing any work, he will remain always silent, still  This is the state of “Sahaj Avasthaa” (natural presence)  which is even higher than  “samadhi” (deep trance).  

to be continued.......

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

|| Shree Hari ||

Spiritual Discipline without the Aid of Mind-Intellect

11. “Chup Saadhan”

Inner Silence as a Spiritual Discipline

चुप-साधन

For the realization of Supreme Essence (Truth, Divinity, Paramatma tattva) the best of best spiritual disciplines is -  to be silent.  In other words, to not think of anything whatsoever.  This is the most supreme spiritual discipline without the aid of mind-intellect instrument  (Karan Nirpeksh).   It is by thinking that we attach ourselves to the worldly relations.  Because by thinking,       -  it is giving significance to the perishable, ever-changing things in this world.   Because the meaning of thinking and engaging our natural tendencies is - giving significance to the perishable and ever-changing.  To give importance to the perishable and destructable,  to feel a need for those things, to take its support is the main obstacle in realizing the Supreme Truth.   The attainment of the eternal and imperishable,  cannot be through the perishable,  rather it is through renouncing it.  How can the sentient be attained through the insentient ?   How can the real be attained through the unreal ?   How can the unchanging be attained through the changing ?  How can that Divinity (tattva) which is totally free of any modifications and changes,  be attained by the ephemeral (fleeting) ?  On severing relationship with that perishable, insentient, unreal, ever changing, and ephemeral, the Divinity (tattva) is attained on its own !   Therefore, from the very beginning, an aspirant should not give significance to the perishable, and the sentiments of taking its support.  It has come in the scriptures -  ‒‘देवो भूत्वा देवं यजेत्’ ‘Being the Devata, worship the Devata’ Therefore becoming free of activity and thoughts, one should realize that Essence, that Divinity (tattva) that is unthinkable and devoid of any action.

It has come in the Gita ‒

आत्मसंस्थ मनः कृत्वा न किञ्चिदपि चिन्तयेत् ।

                                                            (६ । २५)

Aatmasanstham manah krutvaa na kinchitdapi chintyet || (Gita 6/25 )

“With the mind centered on God, one should not think of anything" (Gita 6/25)  

It means that in all space, time, actions, things, individuals, circumstances, incidents etc.  there is only one (Paramatma tattva) , Divinity “IS-ness” in the form of Existence pervading everywhere as-it-is.   There can be scarcity of space and time,  but that Divinity (Paramatma tattva) is always existent.   In this manner,  an aspirant must first decide that there is “Paramatma Tattva”  (Divinity,  God).  Then leave this resolve as well, and become silent,  in other words, think of nothing whatsoever.   Neither think about the world,  nor of the self  nor of Paramatma (God).  If you think of anything at all, then the world will come in.  Because by thinking about anything,  the mind (instrument) will remain with you.   When mind (instrument) remains with you,  then one cannot renounce the world;  because the mind (instrument) is also of the world only.   Therefore ‘न किञ्चिदपि चिन्तयेत्’(to not think of anything at all) ‒ in this, one severs relationship with the instrument,  i.e. mind etc. “karan”;  because, when the mind etc will not remain with you,  then true meditation will take place.  Even on thinking the most subtlest of thoughts, the condition (vrutti) remains.  The condition, the natural tendency do not go away.   But when the feeling is one of not thinking of anything whatsoever, the natural tendencies, become silent (still) on their own.  Therefore any aspirant must totally become indifferent towards the thought process.   (chintan).  

to be continued.......

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

|| Shree Hari ||

Spiritual Discipline without the Aid of Mind-Intellect

Continued from Jan 23rd

‘सोउ प्रगटत जिमि मोल रतन तें’ ‒ Taking the support of ego,  the “jeev”  (embodied soul) does not see himself as separate from the ego,  rather he sees it as one.   Therefore,  various flaws arise, such as the sense of individuality, cut-off feeling, dependence, lacking in something, bondage, sense of doership, sense of enjoyership etc.  The moment one leaves the support of egoism (pride),   all faults subside.  To leave the support of egoism, the reliance on something other than the self, “niraashray” (non reliance on any one or thing)  or “swaashray” (reliance on Paramatma) is essential.   

In karmayog,  ‘niraashray’ in other words, renunciation of resorting to the fruit of action takes place,  ‒‘अनाश्रितः कर्मफलम्’ (गीता ६ । १); ‘त्यक्ला कर्मफलासङ्गं नित्यतृप्तो निराश्रयः’ (गीता ४ । २०)  Anything that is born and later destroyed, is all “karma phala”  (fruit of actions).  On taking the support of fruit of actions,  one has to time and again take birth and death,  and one gets nothing whatsoever  ‒‘फले सक्तो निबध्यते’ (गीता ५ । १२)  Because, all actions have a beginning and an end,  then how can the fruit that is attained by it be imperishable ?    On giving up reliance on other,  one naturally, and axiomatically experiences “self reliance” (dependent on the self).  

In Jnanayog,  there is reliance on the “Self”.   By relying on the self,  an aspirant attains liberation.  But in reliance on the “self”, very slight egoism remains;  because in this, the pride of liberation (independence) can remain; Therefore, Gita has not regarded ‘अहं ब्रह्मास्मि’ (I am Brahma) as being very great, rather it has regarded  ‘वासुदेवः सर्वम्’(Everything is only Paramatma) as very great ; because in this egoism (individuality, sense of I-ness) is totally eradicated.  

In discipline of devotion (Bhaktiyog), “swaashray”, in other words, dependence is on only Paramatma.  It is better to take the support of “Swakeeya”  (Paramatma, God),  then to take the support of ‘स्व’(Self); because,  by taking the support of “self” one attains liberation,  but one cannot attain that transcendental love (infinite relish).  [*] Attainment of Love, only comes about when one takes refuge in the lover, “swakeeya”,  Paramatma (God)   On attaining love,  egoism is eradicated, it is totally wiped out.  [†] ।

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[*] भगवान्‌ने मुक्ति तो पूतनाको भी दे दी थी, पर यशोदाको अपने-आपको ही दे दिया ।

[†] ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।

समः सर्वेषु भूतेषु    मद्भक्तिं  लभते  पराम् ॥

                                         (गीता १० । ५४)

to be continued.......

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