Attaining Eternal Peace... Man and Nature

5th Oct, 2015, Monday

Ashwin Krishna Saptami,   Vikram Samvat 2072, Somvaar

Such a thing is being revealed to you, whereby,  Divinity (Essence) is realized,  and on realizing it,  it becomes firmly rooted.   This is absolutely everyone’s experience.  The insentient Nature is ever changing,  and the sentient Supreme Essence (Paramatma-tattva),  never undergoes any changes whatsoever.  It remains as-is eternally.   We have experienced both ‒  That which is unchanging and that which is constantly changing.  From childhood to now.  I am that same one ‒ in this the ‘I am the same one’, this is the experience of the unchanging.   The world, the body, the mental tendencies, the feelings-sentiments,  incidents,  situations-circumstances,  state-condition etc.  are all the kind to change.   This is everyone’s experience.   But we,  that knower of the changing, are unchanging.   When we remain established in the changing,  then we experience pleasure and pain ‒

‘पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ।’ (गीता १३ । २०)

"Purushah sukhdukhaanaam bhoktrutve heturuchyate" (Gita 13/20 )

Meaning:   In the experience of pleasure and pain, the Purusha is said to be the cause.  (Gita 13/20)

‘पुरुषः प्रकृतिस्थो हि’ (गीता १३ । २१)

"Purushah prakritistho hi" (Gita 13/21)

Purusha (Self) seated in Prakriti (Nature)

Meaning :  it is the man who is situated in Nature,  that becomes occupier and experiencer of pleasure and pain (bhokta).  

Our mental tendencies keep changing,  our states keep changing,  our condition keeps changing,  our feelings keep changing,  our actions keep changing,  our situation-circumstance keeps changing ‒  when we become situated in the changing,  then we are established in ‘Prakriti’ (Nature).   When we become situated in desires-anger, elation-dejection,  attraction-aversion and various mind-intellect tendencies that arise, then we become dependent and we become the enjoyer-sufferer of pleasure and pain.   

In fact,  the name sorrow (dukha) has two names - pleasure (sukha) and pain (dukha).    Just as herpes infection though one illness, but it has two names -  itching and burning.   Itching and scratching gives the person relief and feels good,  whereas the burning sensation makes one feel bad.   In this the portion that makes one feel good is also an illness, and the part that makes one feel bad,  is also an illness.    In the same way,  when we become happy and sad, while blending with the changing,  that too is an illness.    The meaning of an illness is,  one is not established (swasth) in the self (swaroop).  One is situated in Prakruti (nature).  When we are not situated in the changing tendencies, feelings, actions etc,  when we remain separate from them,  then, we remain ‘swasth’ (in the self).  Then we remain even in both pleasure and pain.   ‒

‘समदुःखसुखः स्वस्थः’ (गीता १४ । २४)

Samadhukhahsukhah Swasthah” (Gita 14 / 24 )

“Remain balanced in pleasure and pain, established in the self” (Gita 14 / 24 ).

It is our experience,  that we remain in all states, conditions, circumstances,  and incidents.   If it weren’t so, then how would we have the knowledge of all states, condition,  etc.  ?   We are aware of this,  from this it is proven that we remain.   We have knowledge of waking, dream, dormancy, deep trance,  unconscious,  states.   We are also aware of pain and pleasure.   We are also aware of affliction,  attachments, worries, attraction,  aversion etc.    Therefore we are devoid of affliction, attachments, worries, fear,  fright etc.   If it were not so,  then we would experience joy,  we would not experience any suffering.   Day and night we would be in remorse,  then we would not experience any joy.  But it is not so. We have awareness of both good and bad,  based on favorable and unfavorable situations.  Therefore in fact we are beyond the good and not so good.   Let us become established in this non-duality, then we will be liberated very easily   ‒

‘निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥’ (गीता ५ । ३) ।

`Nirdwandwo hi mahaabaaho sukham bandhaatpramuchyate' (5/3).

"Only he who has transcended the pairs of opposites is easily set free from bondage".

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Description of the Unreal असत्‌का वर्ण

Our mind is controlled by our five senses, touch, sight, taste, smell, hearing they are our inputs into our mind. The mind in an effort to make sense of this creates self, ego and thoughts. That which is unsmelt, unseen untouched unheard not tasted all share a commonness of the unreal .

The unreal which does not exist in space or time, in action,  objects, persons,  states,  circumstances and incidents etc.,   is actually non-existent.  Lord Krishna declares -  “ The unreal has no existence”  (Gita 2/16).  

That which exists in a particular space at a particular time or in a particular action or thing or person or state or circumstance or incident does not actually exist anywhere,  anytime, in anything or person etc.  That which exists in certain bodies, classes, groups,  and stages of life only,  can’t actually exist anywhere.  If it seems to exist, it is transient.  If the sense of doership is perceived in some persons but it is not perceived in others,  it means that it is not real,  it is merely assumed.  Similarly evils such as desires, anger, lust, greed, delusion, ego, fear, arrogance, envy, and jealousy etc.,  sometimes appear in the mind while sometimes they don’t appear;  it means that actually they have no existence of their own.  They are naught.  Had they been real, they will have permanence.

In fact thoughts such as lust and anger have no independent existence.  Thoughts and independent existence (reality) are contrary to each other.  How can thoughts  existence of their own, when they temporary?   How can the reality which has an independent existence of its own and which remains the same undergo any modification?   It is by misapprehension that we assume such thoughts as lust and anger etc.,  in us.  Thus by assuming them in us,  we try to wipe them out.   But actually we strengthen them by supposing their pre-existence*.   Similarly we accept independent existence of the mind.  So thoughts and projections come to the mind.  But they are changing every moment while the real does not undergo any change.  That which undergoes changes has no existence.  It is by attachment or Maya that we give our existence meaning to that which has no existence at all.  

The unreal has no existence but in our minds we have assumed its existence.  This existence is merely assumed and imaginative.  Similarly the world has no independent existence.  But when the real self accepts existence of the unreal because of its reality the unreal seems to exist in the same way as fuel,  coal, pebbles, stones etc.,  shine brightly when they are put on fire, though they are not bright in them selves.  

The unreal may manifest but that has really no existence.  The reason is that whatever does not exist anytime and anywhere does not exist ever and at all.  But the Real (God) does not cease to exist at any place,  at anytime,  in any action,  in any object, in any state,  in any circumstance and in any incident.   That which does not cease to exist at anytime and in any space has existence at all times and at all places is real.  So the Lord declares,  “The real never ceases to be”  (Gita 2/16).  As far as actions,  things, persons, places and time etc.,  are concerned,  they neither existed in the past,  nor will exist in future and at present also decaying every moment.  But God was even the same,  will remain the same and is the same now.  He ever remains the same without undergoing any change.  

From book in English “Sahaj Sadhana”  by Swami Ramsukhdasji

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