|| Shree Hari ||
Everyone is Equally Entitled to Liberationमुक्तिमें सबका समान अधिकारIn attaining liberation or enlightenment, the main obstacle is “ego” or pride. To accept the working of inert nature, this body, as our own self, the ego i.e. pride of this body arises, and due to pride (ego) of this individual identity, of individuality, the “varna”, stage of life, race, organization etc., and hundreds and thousands of differences arise; just as I am a Brahmin, I am a Vaishya, I am a Shudra, I am a Brahmachari (celibate), I am a householder, I am retired (vaanprastha), I am a renunciate (sanyaasi), etc. etc. It means that all differences are born due to ego. As long as ego remains, till then the difference are not removed. Wherever there are differences, no knowledge persists, and where there is knowledge, no differences persist. Thus, liberation or enlightenment is attained on washing away the ego. Wherever the description of the spiritual practices to attain knowledge are described, there (even in the spiritual practices), talks of being free of ego have been relayed ‒ ‘अनहङ्कार एव च’ (१३ । ८) "Ahankaar eva cha" (Gita 13:8) because pride of body is the main obstacle, in attainment of knowledge ‒अव्यक्ता हि गतिर्दुखं देहवद्धिरवाप्यते ॥ (गीता १२ । ५)Avyaktaa hi gatirdukham dehavadbhiravaapyate“For the goal of the Unmanifest is painful to reach by the embodied beings.”संसृत मूल सूलप्रद नाना । सकल सोक दायक अभिमाना ॥(मानस ७ । ७४ । ३) Sansrut mool soolprad nana | sakal sauk daayak abhimaana ||Taate karahin krupaanidhi doori | Sewak per mamata ati bhoori ||" (Manasa 7:74:3)All devilish tendencies, bad qualities, evil actions, operate under the umbrella of "Egotism." (Arrogance, conceit). God removes pride and egotism, but man once again becomes egotistical, and filled with pride !Therefore, what is the difference in the pride of the body of these two, one who says that “I am a Brahmin”, “I am a renunciate (sanyaasi)” and the other who says that “I am a householder” ? From the perspective of pride of body, they are both alike. The awareness of the body is itself Brahmin, Renunciate etc. and the awareness of the body is itself, a householder, etc. Really speaking, the attainment of enlightenment is neither by a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudra, nor a celibate, nor a householder, nor a householder, nor a retired person, nor a recluse, rather realization is for the sincere seeker of Truth. It means that he who has the intense quest to know the Truth, is neither a Brahmin, nor a Kshatriya etc. ‒नाहं मनुष्यो न च देवयक्षौ न ब्राह्मणक्षत्रियवैश्यशूद्रः ।न ब्रह्मचारी न गृही वनस्थो भिक्षर्न चाहं निजबोधरूपः ॥(हस्तामलकस्तोत् र) संतो, अब हम आपा चीन्हा ।निज स्वरूप प्राप्त है नित ही, अचरज सहित स कीन्हा ॥ना हम मानुष देवता नाहीं, ना गिरही वनखण्डी ।ब्राह्मण, क्षत्रिय वैश्यहु नाहीं, ना हम शूद्र न दण्डी ॥ना हम ज्ञानी चतुर न मूरख, ना हम पण्डित पोथी ।ना हम सागर न मरजीवा, ना हम सीप न मोती ॥ना हम स्वर्गलोक को जाते, ना हम नरक सिधारे ।हम सब रूप सबन ते न्यारा, ना जीता ना हारे ॥ना हम अमर मरे ना कबहूँ, कबीर ज्यों-का-त्यों ही ।व्यास कपिल मुनि वामदेव ऋषि, सबका अनुभव यों ही ॥
From book ‘Tattva Gyaan Kaise Ho?’ by Swami Ramsukhdasji