|| Shri Hari ||

Immortality is Self-Evident

Swami Ramsukhdas

|| Shri Hari ||

Immortality is Self-Evident

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||

Swami Ramsukhdas

|| Shri Hari ||

Immortality is Self-Evident

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Within every man is ‘vivek’ (innate knowledge, power of discrimination). A spiritual aspirant is to give importance to this ‘vivek’ (innate knowledge, power of discrimination). That discrimination is not created. If it was created, then it would also perish, because all the things that are born will perish - this is a rule. Therefore discrimination (vivek) is not created, it is awakened. When a sadhak gives importance to the discrimination that is ever present, then that discrimination is awakened. This is called "tattvagyaan" or "enlightenment."

There is a natural feeling within every man that may live forever, that I may never die. I want to be eternal. This desire for immortality indicates that as such he is already immortal. If he were not immortal, he would not desire immortality. Just like when one feels hungry and thirsty then from that it is proven that there is such a thing as food to satisfy hunger and water to quench thirst. Therefore Immortality is self-evident. Here a doubt arises, that when a being is already immortal, then why does he desire immortality?

The explanation for this doubt is that when we neglect or do not pay attention to our ‘vivek’ discrimination, then we assume identity with the perishable body i.e. assume "I am the body", therefore the desire for immortality and the fear of death arise. This fear arises in spite of the discrimination within, knowing full well that the body is not the real self, and that the body constantly changes from childhood to now, and the Self is unchanged.

The Self is clearly separate from the physical body, i.e. "I am not the body" This is the experience of all human beings, yet we continue to neglect this experience. This is a disgrace to one's discrimination. A spiritual aspirant must give importance to his own discriminating abilities. The change occurs in states, but the self is unchanged. This body always abides in death, whereas the Self abides in immortality. One must give importance to this discrimination.

Gita says "Just as a man discards his worn out clothes, and puts on new ones, likewise, the embodied soul casting off worn out bodies and enters new ones." (Gita 2:22)

"Vaasaansi jeernaani yathaa vihaay navaani grhuhyati naropanaani

Tatha shariraani vihaay jeernaanyanyaani sayaati navaani dehi."

(Gita 2:22)

The body is perishable, no one can ever preserve it forever, and our real self is imperishable. No one can ever destroy it.

Gita says -

"Vaasaansi jeenaani yathaa vihaay navaani grhnaati naroparaani;

Tathaa shariraani vihaaya jeenaayanyaani sanyaati navaani dehi."

(Gita 2:22)

"As a man discarding worn out clothes, puts on other new ones, likewise the embodied soul, casting off worn out bodies, enters into new ones." (Gita 2:22)

As I, the (Self) does not die by leaving older clothes and wearing new ones; I, the (Self) is not born by leaving older bodies. And I, the (Self) does not die by entering new ones. And I, the Self, is not born.

The main point is that the body dies, but I (Self) do not die. If Self were to die, then who would reap the fruit of good and bad deeds? Who would enter new wombs? Who would be bound? Who could attain salvation?

The body is perishable, no one can ever preserve it forever and our real Self is imperishable. No one can ever destroy it.

"Avinaashi tu tadviddhi yen sarvamidam tatam

Vinaashmavyayasyaasya ne kachricrutumarhati."

(Gita 2:17)

"Know that to be imperishable by which this entire world is pervaded; for none can bring about destruction of the indestructible." (Gita 2:17)

An immortal will always remain immortal, and the perishable will always remain perishable. The perishable is not our real self. If we put on a shirt, will that shirt become our real Self? If we put on a shirt, will that shirt become our real Self? If we cover our body with a bed-sheet, will that bed-sheet become our real Self? Just as we are different from the clothes we wear, in the same manner, we are also different from the bodies. "Amar jeev mare so kaaya," "The self is immortal while the physical body is perishable." If we give importance to this discrimination, then the fear of death shall come to an end. When we do not die, then why the fear of death? And why the desire to keep alive, that which is always dying? Why?

Our childhood passed away, we cannot bring our childhood back to show it, since it has died, but we (the self) have remained the same. Therefore the physical body is always perishable and I am one who am immortal, is there any doubt about it? Now the only thing which remains to be done is that we have to give importance and respect to this truth. We have to realize this truth. It is not to be merely learned.

Just as if one gets wealth, then the happiness comes from within, similarly, by listening to this truth, the happiness should come from within and the desire to live and the fear of death should not exist! The reason is what can be a matter of greater joy than that by which our sorrow, grief, lamentation and burning anguish come to an end? This type of gain is not to be achieved by acquiring millions of dollars. The reason being, that by getting millions and billions and the entire empire of the earth, one day that shall get separated from us.

"Arab kharab laun dravya hai, uday arat loun raaj |

Tulasi jo nij maran hai, tou aave kihi kaaj ||

"There are millions and billions of dollars and kingdoms that extend so far up to where the sun rises and sets. Tulasiji says that when the possessor has to die in the end, then how and when can this huge amount of money and immense power be put to use?

We presume our existence in our physical body. We even presume our body as our own self. This is our mistake. To give respect to false beliefs and to neglect true fact is the most important hurdle in attaining salvation. By presuming the self as physical body, we start making statements such a I am a child, I am a youth, I am an old man. In fact we neither become a child, neither we become young, nor do we become old, but rather the physical body becomes a child, the body becomes young, the body becomes old. We presume that we have fallen sick and when the body becomes weak, we assume that we have become weak. Once wealth is acquired then we think we have become rich, and if the money goes away, then we think we have become poor - this occurs when we identify with the physical body and wealth etc. When anger arises, we say that we are angry. Think for a moment - does the anger exist at all times and for all? Think over - that which does not occur every time and for all, then how is it in me? When a dog comes inside the house, does he become the master of the house? Similarly, when anger comes then have I become an angry person? Anger comes and goes, but I remain at all times.

From "Discovery of Truth and Immortality" in English by Swami Ramsukhdasji

You can also read similar message in Hindi titled "Amartaa ka Anubhav" at: http://satcharcha.blogspot.com/

Narayana ! Narayana ! Narayana !

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