Explanation - Type of Worldly Affairs and Spiritual Pursuits

[Guest guest]

-Shree Hari-

 

EXPLANATION 1.

 

Refer to the extract below from: (Sadhaka Posting - 2nd February,

2009, Monday

 

Type of Worldly Affairs and Spiritual Pursuits

 

The senses maintain importance in a mundane person's life;

analytical discretion takes that position in a wise man; one's

natural state of presence occupies the person of realization. To a

mundane person, the likes and dislikes are like a solid line drawn

on a rock. For a man with rising wisdom, the same likes and dislikes

are like a line drawn on a sand bed to start with and becomes like a

line drawn on water as the wisdom fills within. For a realized man,

the likes and dislikes are like lines drawn in sky wherein the line

cannot even appear and just fingers attempting to draw the line are

apparent;[[ because independent dominion of the world is not even a

choice in his perspective.]] [[Kyon ki uski drishti mein sansaar ki

swatantra sattaa nahi rahti]]

 

I would like the learned Sadhakas to enlighten me with regards to

this extract, especially regarding the statement within the double

bracketing.

 

With Respect and Divine Love

Mike (Keenor)

-------------------------------

EXPLANATION 2.

 

Dear Sadhakas,

I found an interesting observation while reading the context

below. Can some body explain to me the following. While reading the

gita slokas like 2,3,4,5 i started reading them with my mouth loudly

spelling them out. But while reading the explanations given there,

that automatically i was reading them within my mind. Is there any

divine touch to the slokas(words) and not the explanations. And

while reading the part from the top, my left hand took chin mudra

automatically. Is there significance to it? I have many such

queries while i read the mails you have sent. Can some body kindly

explain to me my behaviour?

Thank you

with regards,

karnati kiran

 

-------------------------------

Shree Hari, Ram Ram

This extract is from recent SADHAK POSTING pasted below. To read

entire posting please visit :

sadhaka/message/2194

The Hindi version of the article is at:

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sad

hansudhasindhu/main.html

Click on " JNANA YOG " #44 and pg. 124 (Top of Page - Right Column)

 

 

: Shree Hari :

Ram Ram

 

2nd February, 2009, Monday

Magh Shukla Saptami, Vikram Samvat 2065, Somvar

 

Type of Wordly Affairs and Spritual Pursuits

 

A mundane man, a truth seeker and a realized man understand,

appreciate and experience things differently. The mundane man

endorses the world to be the reality and entertains consummative-

abortive or love-and-haterd driven activities. Further ahead, a

truth seeking wise man operates in this world devoid of attachment

and aversion (hatred) as he pursues the spiritual scriptures in

strict adherence2. The absolute discretion enlightened within lets

the person operate without being infected by likes and dislikes in-

spite of allowing their traces in life i.e. the activities are not

determined by one's likes and dislikes3. Likes and dislikes become

almost negligible in him. Whatever fraction of ignorance dwells in

the person that much likes and dislikes remain in the person. As the

wisdom rises within, likes and dislikes with the world reduces, and

detachment with the same deepens. Miseries reduce as detachment

becomes stronger and stronger since the root cause for the miseries

is the like-dislike conflicts4. As the wisdom blossoms completely,

emotional attachments are mitigated completely. For a wise man, the

worldly pleasures appear as unreal as one's image in a mirror. As

the wise man grows into realization, the whole world appears as the

memories of a dream. Therefore, even though the activities appear

similar, the way a wise man and a realized man experience the world

differ completely.

 

The senses maintain importance in a mundane person's life;

analytical discretion takes that position in a wise man; one's

natural state of presence occupies the person of realization. To a

mundane person, the likes and dislikes are like a solid line drawn

on a rock. For a man with raising wisdom, the same likes and

dislikes are like a line drawn on a sand bed to start with and

becomes like a line drawn on water as the wisdom fills within. For a

realized man, the likes and dislikes are like lines drawn in sky

wherein the line cannot even appear and just fingers attempting to

draw the line are apparent; because independent dominion of the

world is not even a choice in his perspective.

 

Speciality of Realized Behavior

 

Till realization a seeker endorses himself to be the same as the

intrinsic awareness (antahkaran) because of the acceptance of the

thought process. At this state, seeker's activities are diverted

away from the worldly affairs toward The Absolute and hence can even

err in day-to-day activities. As the innate awareness detaches

itself from the inert existence, the subtle ego that arises from the

inert body-mind cluster becomes completely lost. But a realized soul

stays at its natural state of presence as such. A seeker's potential

errors in worldly behavior due to the effortful merger of the innate

awareness in The Absolute do not have any place in a realized person

as the innate awareness is dissolved in the equanimity naturally. On

the other hand, all the activities manifested through such a pure

soul remain naturally pure as an ideal example to be adapted by all

others5. The reason is simple. State of a realized person is

completely disconnected from even the intrinsic awareness and is

established in its absolutely natural state i.e The Truth. The

internal consciousness remains in its own natural state - the inert

body-mind cluster. In such a state, The Essence verily remains, but

the essence seeker does not. In other words, the individual identity

(the ego) is completely obliterated leaving no traces. In the

absence of the very identity, who is there to like and dislike and

with whom?! The very notion of possibly independent presence of the

inert world including the thought process, that provides an

intrinsic identity to an individual, is completely dissolved; and

The Equanimity is established forever. Since he retains no relation

of whatsoever kind with his inner awareness, you can consider that

the very thought process is burnt away. As bright light is emitted

from a wick burnt in gas or oil, lustrous knowledge emanates from

the incinerated thought process.

 

Just like the absoluteness of The Truth can never be subjected to

any deviation in spite of the worldly activities continuing with the

inspiration for the dominion of the truth, the nature and behavior

of a realized soul (iv), the readiness to absorb knowledge in an

ardent scholar (v), the divine inspiration (vi), and the worldly

activities carried out through the body of a realized soul does not

displace the realized from his natural equanimous state. The

detachment is deeply established in his very presence6. As far as

there is momentum in the bodily readiness to live continues, his

external as well as internal awareness continue their worldly

activities that will always be ideal for all others.

 

2 Tasmaacchhastram pramaanam te kaaryaakaaryavyavasthitou |

Gnyaatvaa shaastravidhaanoktam karma kartumihaarhasi ||(Gita 16/24)

 

" Only the holy scriptures are the authority to determine fidelity

and infidelity in your actions. Understanding this, it is in your

best interest to carry out your duties as prescribed in the holy

scriptures. "

---

3 Indriyasyendriyasyaarthe raagadveshou vyavasthitou |

Tayorna vashamaagacchhetou hyasya paripanthinou || (Gita 3/34)

 

" Likes and dislikes are positioned in the senses as well as their

meanings or objects by nature. Man should not be oriented toward

both of them because they are the biggest enemies posing hurdles in

one's spiritual progress. "

---

4 The seeker should be aware that he or she should not try to

extract comfort or pleasures out of the spiritual bliss; Bhagavaan

says,

Tatra sattvam nirmalattvaatprakaashakamanaamayam |

Sukhasangena badhnaati gnyaanasangena chaanagha || (Gita 14/6)

 

" O sinless Arjuna! Out of the three attributes or qualities,

Sattvaguna, quality of purity and goodness is surely enlightening

being devoid of all deviations and free of all corruptions. It binds

the seeker to relations with comfort (pleasures) and with knowledge

(pride).

---

5 Yadyadaacharati shreshthah tattadevetaro janaah |

Sa yatpramaanam kurute lokastadanuvartate || (Gita 3/21)

 

Common people follow whatever the great men practice. Common people

adapt their actions according to the statements from great men as

authority.

---

(iv) Sadrisham cheshtate svasyaah prakritergnyaanavaanapi |

Prakritim yaanti bhutaani nigrahah kim karishyati || (Gita 3/33)

(v) Tadviddhi pranipaatena pariprashnena sevayaa |

Upadekshyanti te gnyaanam gnyaaninastattvadarshinah ||(Gita 4/34)

(vi) At the termination of the ego, the great man of realization

remains one with The God - " Mama saadharmyamaagataah " (Gita 14/2);

therefore, all the activities conducted through him remains a devine

inspiration.

---

6 Anaaditvaannirgunatvaatparamaatmaayamavyayah |

Shareerastho'pi kounteya na karoti na lipyate || (Gita 13/31)

Prakaasham cha pravrittim cha mohameva cha paandava |

Na dveshti sampravrittaani na nivrittaani kaankshati ||Gita 14/22)

Udaaseenavadaaseeno gunairyo na vichaalyate |

Gunaa vartanta ityeva yo'vatishthati nengate || (Gita 14/13)

 

---

Ram Ram

 

From Saadhan Sudhaa, Sindhu in Hindi page 124-125 by Swami

Ramsukhdasji

From Gita Talk Moderators, Ram Ram

--------------------------------

[Guest guest]

-Shree Hari-

 

EXPLANATION 1.

 

Refer to the extract below from: (Sadhaka Posting - 2nd February,

2009, Monday

 

Type of Worldly Affairs and Spiritual Pursuits

 

The senses maintain importance in a mundane person's life;

analytical discretion takes that position in a wise man; one's

natural state of presence occupies the person of realization. To a

mundane person, the likes and dislikes are like a solid line drawn

on a rock. For a man with rising wisdom, the same likes and dislikes

are like a line drawn on a sand bed to start with and becomes like a

line drawn on water as the wisdom fills within. For a realized man,

the likes and dislikes are like lines drawn in sky wherein the line

cannot even appear and just fingers attempting to draw the line are

apparent;[[ because independent dominion of the world is not even a

choice in his perspective.]] [[Kyon ki uski drishti mein sansaar ki

swatantra sattaa nahi rahti]]

 

I would like the learned Sadhakas to enlighten me with regards to

this extract, especially regarding the statement within the double

bracketing.

 

With Respect and Divine Love

Mike (Keenor)

-------------------------------

EXPLANATION 2.

 

Dear Sadhakas,

I found an interesting observation while reading the context

below. Can some body explain to me the following. While reading the

gita slokas like 2,3,4,5 i started reading them with my mouth loudly

spelling them out. But while reading the explanations given there,

that automatically i was reading them within my mind. Is there any

divine touch to the slokas(words) and not the explanations. And

while reading the part from the top, my left hand took chin mudra

automatically. Is there significance to it? I have many such

queries while i read the mails you have sent. Can some body kindly

explain to me my behaviour?

Thank you

with regards,

karnati kiran

-------------------------------

NEW POSTING

 

Dear Sadhakas, Namaste!

Please read, read and re-read this beautiful discourse of Swamiji.

It is the essence of the difference between worldly or mundane

behavior and behavior of one who has Realized Truth, the Absolute!

It is important because Realized Ones live in the same apparent

world that we all live, and yet both these worlds are so far apart

from behavioral stand point.

Such behavior comes from having a right perspective toward world, a

natural outcome of Realization of " who oneself truly is " .

Namaskar...................Pratap Bhatt

 

Hari Om

 

An excellent Question, Brother Mike !

 

" because independent dominion of the world is not even a choice in

his perspective. " This means in the eyes of realised person, nothing

except God exists !! There is no world ! There is no liking or

disliking ! There is no " this " or " that " ! There is no " mine "

or " other " . There is no " X " or " Y " ! There is ONLY GOD ! Indivisible

God !! There is no " SARVAM " , there is ONLY " VASUDEVA " !! There is no

husband distinct from God. There is no wife distinct from God. There

is no SELF distinct from God ! NOTHING except God !!

 

This is ultimate goal of each and every Sadhak, O Child of

Universe !! I am happy, Divine is drawing you towards that

realisation. HE ONLY CAN !! Because HE ONLY IS !! " Nasato vidyate

bhavo, nabhavo vidyate satah " ( BG 2:16)

 

When you are on subject let me tell invite your attention to BG

14:23. It reads as under:-

 

HE WHO LIKE ONE UNCONCERNED (INDIFFERENT), IS NOT MOVED BY THE MODES

OF NATURE AND ESTABLISHED IN THE SELF REMAINS APATHETIC WITHOUT

WAVERING , KNOWS, THAT IT IS ONLY THE MODES, THAT ACT. ( 14:23)

 

Consider here " LIKE ONE " (vat) adjective added to " unconcerned/

indifferent " ( Udaasin ) so as to read " udaasinvat "

(Udaasinvadaseeno). This " vat " ( like one ) indicates what ? Why not

straight " udaasin " word was employed while talking about Realised

Soul ( Gunaateet) in this verse ? Because in the eyes of realised

soul ( who has risen above three modes of nature) , there is no

existence of the world, except God !! He himself has merged in God !

So to whom should he be indifferent? Therefore, no question of his

being indifferent (udaasin), arises. He can only be described

as " like indifferent " . Hence no UDAASIN but UDAASINVAT !! How

beautiful, how deep is the voice of God ?

 

Therefore, lines drawn in the sky cannot even appear !! In first

case existence of world was thick and gross. Hence the lines were

crystal clear. In the second case, the existence of world was

subtle, hence lines were in the water. But in this case, there is no

world, there no lines drawn (lines of me and mine, likings and

dislikings, mother and son, husband and wife, etc etc ), there are

only fingers appearing !

 

Hope this clarifies. Feel free to discuss further. Nothing pleases

two Sadhaks more than indulging in satsanga. This is real

satsanga !!

 

With such clarity has this deep and subtle meanings of Holy Gita

been explained to humanity at large, by Param Shraddheya Swamiji

Shri Ramsukhdasji Maharaj ! He is indeed 'jewel crown' of

your 'Beloved' , Brother Mike !! Blessed are we all that you read

Him with such intensity !! My adorations to you !

 

Jai Shree Krishna

Vyas, N B

--------------------------

Dear Sadhakas, Namaste!

It is a privilege to exchanges such as this with Mikeji, Kiranji

and interested sadhakas.

As I was myself greatly appreciative of this message, I did post

some thoughts on it.

At the outset it can be said that the world and its objects seem

absolutely real to ordinary people, and therefore, worldly affairs

become real too. World seems to be independently existing and

consisting of diverse objects, resulting in likes and dislikes,

attachments and aversions for such objects which are sense perceived

and mind conceived. The nature of objects in our experience are

either thought(s) or bodily sensations as feelings or both and

subsequent mind conceptions from memory.

 

Spiritual pursuits leads to experiential knowing that world cannot

be experienced independent of being conscious of and also as

consciousness itself as a whole, not divided into objects which are

appearances only in Consciousness. The Reality of the world(Brahman)

and that of " I " (Atman) is ONE Absolute TRUTH or GOD or whatever name

we give. Upanishad: Aham Brahmasmi, I am THAT!

 

So for realized ones, likes and dislikes, attachments and aversions

vanish inwardly and only for practical purpose, body identification

remains to serve the humanity to saw them the WAY(finger attempting

to draw the line is apparent only). This is why the world has no

independent dominion or autonomous existence requiring choices of

likes and dislikes etc etc.

 

Explanation 2:

 

Reciting sanskrit verses has power to take us to the Absolute Truth

within us when no such expectations interfere, and so does the

meanings of such verses. One should free oneself from attaching

objective significance to such experience. All objective experiences

are mind's only whereas the Divine is beyond mind and invites Itself

in its absence. Mind can communicate them by conceptualizing, once

it tastes them in silence!

 

Consider them as the Grace or blessings flowing from God. Let us not

try to signify them with " personal " desires.

Divinity flows to us in our innocence, in a state devoid of " me " .

Let us recognize and trust these moments and not hold them in mind

which gives rise to desires!

 

Namaskara..................Pratap Bhatt

 

-------------------------------

Sri Mike,

[[ because independent dominion of the world is not even a

choice in his perspective. ]]

Realized soul does not know existence of body. Just like Jada Bharat

or Rishba Yogiswar or Sadasiva Bramedral of recent times. When there

no feeling of body-- the Pancha Boothas (5 elements - earth, water,

wind, fire, ether) Panch Gyanendriyams (5 organs of perception),

Buddhi (intellect), Manas (mind), etc become ineffective. Such

person sleeps even in paddy fields like Sant Pattinathar of recent

times or like Sant Tapovan Maharaj (Guru of Sant Sivanandh) of

Himalayas. Then there is NO question of dislikes and likes, praises

or Abuses, mukthi or Not, (Because already living in salvation),

hunger or to eat, (their inner tongue feeds Amutham-Nectar

automatically when stomach empties) Where is the question of lines

in space? Full extent of this subject is detailed in script (Yoga

Vashishta). Rishi Vashishta teaching Sri Rama in Gurukul. That is

why teaching on divinty prefered in Ashram atmosphere. Pardon me if

I am wrong somewhere.

Jai Sri Krishna

B.Sathyanarayan

------------------------------

There is a great deal of difference between the enlightened and the

ordinary person. An enlightened person knows that everything in this

world is maya or illusion. Therefore the question of likes and

dislikes does not arise. To an ordinary person however everything in

this world are sense objects to be savoured by the sense indriyas,

which creates likes and dislikes. For an enlightened person there is

no question of making a choice because for him all things are

immaterial and therefore there is no question of likes or dislikes.

Hari Shanker Deo

 

-------------------------------

Shree Hari, Ram Ram

This extract is from recent SADHAK POSTING pasted below. To read

entire posting please visit :

sadhaka/message/2194

The Hindi version of the article is at:

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sad

hansudhasindhu/main.html

Click on " JNANA YOG " #44 and pg. 124 (Top of Page - Right Column)

 

 

: Shree Hari :

Ram Ram

 

2nd February, 2009, Monday

Magh Shukla Saptami, Vikram Samvat 2065, Somvar

 

Type of Wordly Affairs and Spritual Pursuits

 

A mundane man, a truth seeker and a realized man understand,

appreciate and experience things differently. The mundane man

endorses the world to be the reality and entertains consummative-

abortive or love-and-haterd driven activities. Further ahead, a

truth seeking wise man operates in this world devoid of attachment

and aversion (hatred) as he pursues the spiritual scriptures in

strict adherence2. The absolute discretion enlightened within lets

the person operate without being infected by likes and dislikes in-

spite of allowing their traces in life i.e. the activities are not

determined by one's likes and dislikes3. Likes and dislikes become

almost negligible in him. Whatever fraction of ignorance dwells in

the person that much likes and dislikes remain in the person. As the

wisdom rises within, likes and dislikes with the world reduces, and

detachment with the same deepens. Miseries reduce as detachment

becomes stronger and stronger since the root cause for the miseries

is the like-dislike conflicts4. As the wisdom blossoms completely,

emotional attachments are mitigated completely. For a wise man, the

worldly pleasures appear as unreal as one's image in a mirror. As

the wise man grows into realization, the whole world appears as the

memories of a dream. Therefore, even though the activities appear

similar, the way a wise man and a realized man experience the world

differ completely.

 

The senses maintain importance in a mundane person's life;

analytical discretion takes that position in a wise man; one's

natural state of presence occupies the person of realization. To a

mundane person, the likes and dislikes are like a solid line drawn

on a rock. For a man with raising wisdom, the same likes and

dislikes are like a line drawn on a sand bed to start with and

becomes like a line drawn on water as the wisdom fills within. For a

realized man, the likes and dislikes are like lines drawn in sky

wherein the line cannot even appear and just fingers attempting to

draw the line are apparent; because independent dominion of the

world is not even a choice in his perspective.

 

Speciality of Realized Behavior

 

Till realization a seeker endorses himself to be the same as the

intrinsic awareness (antahkaran) because of the acceptance of the

thought process. At this state, seeker's activities are diverted

away from the worldly affairs toward The Absolute and hence can even

err in day-to-day activities. As the innate awareness detaches

itself from the inert existence, the subtle ego that arises from the

inert body-mind cluster becomes completely lost. But a realized soul

stays at its natural state of presence as such. A seeker's potential

errors in worldly behavior due to the effortful merger of the innate

awareness in The Absolute do not have any place in a realized person

as the innate awareness is dissolved in the equanimity naturally. On

the other hand, all the activities manifested through such a pure

soul remain naturally pure as an ideal example to be adapted by all

others5. The reason is simple. State of a realized person is

completely disconnected from even the intrinsic awareness and is

established in its absolutely natural state i.e The Truth. The

internal consciousness remains in its own natural state - the inert

body-mind cluster. In such a state, The Essence verily remains, but

the essence seeker does not. In other words, the individual identity

(the ego) is completely obliterated leaving no traces. In the

absence of the very identity, who is there to like and dislike and

with whom?! The very notion of possibly independent presence of the

inert world including the thought process, that provides an

intrinsic identity to an individual, is completely dissolved; and

The Equanimity is established forever. Since he retains no relation

of whatsoever kind with his inner awareness, you can consider that

the very thought process is burnt away. As bright light is emitted

from a wick burnt in gas or oil, lustrous knowledge emanates from

the incinerated thought process.

 

Just like the absoluteness of The Truth can never be subjected to

any deviation in spite of the worldly activities continuing with the

inspiration for the dominion of the truth, the nature and behavior

of a realized soul (iv), the readiness to absorb knowledge in an

ardent scholar (v), the divine inspiration (vi), and the worldly

activities carried out through the body of a realized soul does not

displace the realized from his natural equanimous state. The

detachment is deeply established in his very presence6. As far as

there is momentum in the bodily readiness to live continues, his

external as well as internal awareness continue their worldly

activities that will always be ideal for all others.

 

2 Tasmaacchhastram pramaanam te kaaryaakaaryavyavasthitou |

Gnyaatvaa shaastravidhaanoktam karma kartumihaarhasi ||(Gita 16/24)

 

" Only the holy scriptures are the authority to determine fidelity

and infidelity in your actions. Understanding this, it is in your

best interest to carry out your duties as prescribed in the holy

scriptures. "

---

3 Indriyasyendriyasyaarthe raagadveshou vyavasthitou |

Tayorna vashamaagacchhetou hyasya paripanthinou || (Gita 3/34)

 

" Likes and dislikes are positioned in the senses as well as their

meanings or objects by nature. Man should not be oriented toward

both of them because they are the biggest enemies posing hurdles in

one's spiritual progress. "

---

4 The seeker should be aware that he or she should not try to

extract comfort or pleasures out of the spiritual bliss; Bhagavaan

says,

Tatra sattvam nirmalattvaatprakaashakamanaamayam |

Sukhasangena badhnaati gnyaanasangena chaanagha || (Gita 14/6)

 

" O sinless Arjuna! Out of the three attributes or qualities,

Sattvaguna, quality of purity and goodness is surely enlightening

being devoid of all deviations and free of all corruptions. It binds

the seeker to relations with comfort (pleasures) and with knowledge

(pride).

---

5 Yadyadaacharati shreshthah tattadevetaro janaah |

Sa yatpramaanam kurute lokastadanuvartate || (Gita 3/21)

 

Common people follow whatever the great men practice. Common people

adapt their actions according to the statements from great men as

authority.

---

(iv) Sadrisham cheshtate svasyaah prakritergnyaanavaanapi |

Prakritim yaanti bhutaani nigrahah kim karishyati || (Gita 3/33)

(v) Tadviddhi pranipaatena pariprashnena sevayaa |

Upadekshyanti te gnyaanam gnyaaninastattvadarshinah ||(Gita 4/34)

(vi) At the termination of the ego, the great man of realization

remains one with The God - " Mama saadharmyamaagataah " (Gita 14/2);

therefore, all the activities conducted through him remains a devine

inspiration.

---

6 Anaaditvaannirgunatvaatparamaatmaayamavyayah |

Shareerastho'pi kounteya na karoti na lipyate || (Gita 13/31)

Prakaasham cha pravrittim cha mohameva cha paandava |

Na dveshti sampravrittaani na nivrittaani kaankshati ||Gita 14/22)

Udaaseenavadaaseeno gunairyo na vichaalyate |

Gunaa vartanta ityeva yo'vatishthati nengate || (Gita 14/13)

 

---

Ram Ram

 

From Saadhan Sudhaa, Sindhu in Hindi page 124-125 by Swami

Ramsukhdasji

From Gita Talk Moderators, Ram Ram

--------------------------------