Pujya Ramsukhdasji Maharaj

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In a 'Jiva' (being) " there is an 'amsa' (element) of the Consciousness

of God and an 'amsa' (element) of the inert nature (prakrti). By the

dominance of the Conscious-part, he seeks God; and by the dominance of

the inert part, he desires the world. Between these two, the yearning

for God will be satisfied, but the desires of the world are never

fulfilled. Some worldly desires seemingly fulfilled are in reality

never satiated, rather, due to worldly attachment, ever new desires

continue to arise. In fact, the fulfillment of worldly desires or

attainment of worldly objects, is not within the authority of desire,

but is subject to karma (action bearing fruit).

 

But, God-realization is not under the power of karma (act). God is

attainable simply by intense longing of one's own self. Its reason is,

that each karma (act), has a beginning and an end; so the result

(fruit) too is bound to have a beginning and an end. Therefore, how

can a beginningless and endless God, be realized by karmas (actions),

which are origin and end bound? But seekers have often understood,

that as the worldly objects are achieved by the predominance of

activities, so also the realization of God is through the dominance of

activity. As the assistance of body, senses, mind and intellect, has

to be taken in achieving the objects of the world, so also in

God-realization, the assistance of body, senses, mind, intellect will

have to be called for, they argue. Therefore, such seekers practise

spiritual discipline, erroneously with the help of their inert body

etc., to realize God.

 

Just like in practising the Yoga of Meditation for a long time,

gradually fixing one's mind on God, when the 'citta' (mind) gets

controlled, having no worldly attachment and itself being inert, and

incapable of realising God, it becomes unconcerned with the world. On

the citta (mind) becoming unconcerned, the seeker becomes completely

cut off from the mind or inertness, and he gains experience of Godhead

automatically (Gita 6.20). But a seeker, who from the very beginning,

having accepted his axiomatic and eternal unison with God, accepting

no kinship in the least bit with inert matter, traverses the course of

his discipline, he experiences the Supreme Tattva (essence) very

quickly and with great ease.