|| Shri Hari ||
continued.....
It is surprising that we desire that which really does not exist. We are afraid of that which even lacks existence. Happiness does not stay but we cling to its desire. Pain does not stay but we stick to it’s fear. How unintelligent this situation is for us! By the desire for pleasure, the fear of pain is born. The desire for living gives rise to fear of death. If there is no desire then neither pain nor the fear of pain shall exist and there shall not exist the fear of death. By elimination of desire, the quest of Truth is fulfilled, i.e. nothing remains to be done, to be known and to be attained.
Pleasure is not the cause of sins. But the desire for pleasure is the cause of sins. The desire for pleasure is the gateway to hells.
All are dependent in their attempt to preserve the
pleasant situations but all are free to relinquish the desire for pleasure. One needs no practice to leave the desire for pleasure but one requires discrimination which is something of the present. We do not want to leave that in which we are dependent in keeping with us, and that which we are independent in giving up, in which we are capable, we want to continue to desire that thing. What can be a bigger mistake than this? This error is the cause of all bondage, sins, griefs and hells etc.
To aspire for that which does not exist or the desire to eliminate it or to be afraid of it - this is all association with the unreal. We have to be indifferent to it, but to look at its fundamental existential basis rather than the state (condition) is to associate with true reality.
That which is not there, we regard it as “existent” (IS), and desiring to acquire it or to get rid of it and to be fearful of it , it association with untruth.
(10)
The defects have no existence and flawlessness (perfection) never ceases to be. Deficiencies are not permanent, they come and go and the substantial element which conceives their coming and going, stays permanently.
Knowledge of defects does not occurs to one who is a sinner, rather that knowledge comes only to one who is free of sins. Everyone has knowledge of coming and going of defects, but no one experiences his own self coming and going, because the defects are unreal and our own pure self is real. To presume that we possess defects is an invitation to defects and is an establishment of defect in one’s own self. If defects were inherent in us, then there would be no end of those defects in us, just as we exist eternally. Secondly if defects had been in us, then we would have been defective in toto, for everyone and forever. But no person is found defective in complete manner, for all persons and for ever.
We have given existence to defects, therefore the coming and going of defects are seen by us. if we do not give existence to defects, then there are no defects in reality. “Naasato vidyate bhaavah” “The unreal has no existence” (Gita 2/16).
Just as the pitch dark night cannot exist in the presence of the Sun, similarly in eternal existence, the temporary defects cannot arise. Just as God is defectless and equanimous; “nirdosham hi samam brahm” (Gita 5/19), so is the soul, a part of God. “The self is free from blemish” (Gita 2/25).
It is spoken of as immutable i.e. free from defects.” (Manasa, Uttara. 117/1)
“The Jivaatmaa is a part of God and it is immortal. It is conscious, immutable and a fountain of natural bliss”. Therefore to presume defects in one’s own self and in others - both views are mistaken and erroneous. (continued.....)
From book in Hindi "Amartaa ki Aur" and in English "Discovery of Immortality and Truth" by Swami Ramsukhdasji.
FOR MESSAGE IN HINDI PLEASE VISIT -
http://www.satcharcha.blogspot.com/ Date : 19th May, 2013 -
(सत्-असत्का विवेक)
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