॥ Shri Hari ॥
There
is No Delay in Attaining Spiritual Enlightenment
Tvameva Maata Cha
Pita Tvameva
Tvameva
Bandhusha Sakhaa Tvameva
Tvameva
Vidyaa Dravinam Tvameva
Tvameva Sarvam Mama Deva
Deva
Swami Ramsukhdas
There
is No Delay in Attaining Spiritual Enlightenment
The gist of the topic which I am going to explain is
that We should renounce whatever is unfavorable to our progress, whatever is not
beneficial i.e. that which is harmful for us. That is all there is to
it. There is nothing lengthy and
complicated. Peace immediately follows renunciation. “Tyaagaachaantianantaram” (Gita 12/12). Tell me frankly
the difficulty if any in this sort of renunciation so that we may discuss it
further. And expound clearly and with ease. Don’t bother about what people will think of
you or whether they will honor or dishonor you, or praise or blame you. If you want to attain spiritual
enlightenment, don’t bother about what people say or do. Narayana Swami
declares -
“Tere bhaave
jo karo
bhalo buro sansaar
Narayana tu
baith ker apno bhavan buhaar
||
“You need not bother about the good or evil the
worldly people do. You should cultivate
virtues by minding your own business.”
Spiritual enlightenment which follows renunciation is
to be attained just now, it needs no delay.
But people think within that it will take its own time. Gentlemen, I have thought over it deeply and
come to the conclusion that it is something pertaining to the present rather
than the future. What is to be
constructed takes time, but what already exists does not take any time, it is
attained instantaneously. Therefore that which is false,
unreal, improper and useless in our knowledge, is to be renounced.
That is all. Renunciation is
instantaneous and so is self-realization or spiritual enlightenment.
The Lord declares – “ the unreal
has no existence and the real never ceases to be” (Gita 2/16), and
further He declares, “the truth of both
has been perceived by the seers of truth.”
The term “perceived” rather than “done” has been used. The reason is that it takes time to do a
piece of work but it does not take much time to see it. If you take time, it means that you don’t
like to see, you rather like to do, the
Disciplines of knowledge, Devotion and Action bear instantaneous fruit in the
form of spiritual enlightenment because it is neither to be constructed nor to
be brought from somewhere, nor to be carried anywhere nor to be changed. Therefore how can it need any time? Think over it.
Listener -
Maharajji, it
is our strong conviction that you possessed renunciation and dispassion; and
you practiced spiritual disciplines, therefore your inner sense was purified
and you attained spiritual enlightenment in no time. But how can it be applicable to the ordinary
mortals like us whose inner-sense is not pure?
Swamiji - Your
point regarding this, is totally incorrect.
See! I want to make it clear! It is not in my abilities to make you believe
this. This point is fixed within me; but
it is not that this point does not stay within you! However impure your inner
senses may be, Gita says -
Api chedasi
paapebhyah sarvebhyah paapakrttamah |
Sarvam jnaanaplavenaiva
vrjinam samtarisyasi || (Gita 4/36)
“Even if you are the most sinful of
all sinners, you will cross all sins by the boat of knowledge (wisdom) alone, without any doubt”. Just pay attention to
the terms used by the Lord in this verse.
The term “paapebhyah” in
the plural form denotes “all sinners,” yet the Lord has used the term “sarvebhyah” which
also stand for “all”. Besides these two
terms, He has used the term “Paapakrttamah” which
is in the superlative degree. It means
that he is the most sinful of all the sinners.
Now think how much more impure the inner sense of such a person should
be. Do you think that you are such a
sinful person? Perhaps not. The Lord declares that even such a vilest
sinner crosses all sins by the boat of wisdom.
Further in the next verse He declares -
Yathaidhaamsi samiddho’gnirbhasmasaatkurute’rjuna
|
Jnaanaagnih sarvakarmaani
bhasmasaatkurute tathaa ||
(Gita 4/37)
“O’ Arjuna,
as the blazing fire reduces fuel to ashes, so does the fire of wisdom reduce
all actions to ashes.”
Mark the terms used in this verse. The terms “samiddhah
agnih” have been used for
the blazing fire rather than the common fire.
The term “agnih” (fire) is in singular form while
the term “edhaamsi” (fuel) used with it, is in the
plural form. The term “bhasmasaat” means
total destruction without leaving even ashes behind. The Lord has given these two illustrations to
explain the truth to us. In the first
illustration He has mentioned that the vilest sinner shall cross all sins by
the boat of wisdom. But the doubt arises
that the ocean will still remain. In
order to remove this doubt, the Lord has given the second illustration by
declaring that the fire of wisdom reduces all actions to ashes and
no trace of sins is left behind. Here
the term “karmaani”
(actions) was enough to serve the purpose. But the Lord has used the adjective “sarva”
(all) with it in order to explain that all actions whether they are “sanchita”
(accumulated) or “kryamaana” (present) or “praarabdha” (in the form of
fate) are destroyed. There is no
question of any delay in it.
Listener: Maharajji, what
you say is rational and convincing. But after seeing the condition of my mind, my
inner senses, I get totally perturbed because I see all my inner shortcomings,
of being hollow within!
Swamiji: Now, all of you listen
attentively to what I am about to say. Are the inner senses
an instrument or the agent (doer)? They
are the instrument. Spiritual enlightenment can’t be attained
by means or instruments. Had
it been attained by any means such as inner sense etc., I would have agreed with you. But it can’t be
attained by any means. What is
attained by means is that which you have to construct or to bring from
somewhere or to take somewhere or to change it. An instrument works only when something is
modified by action. That which cannot be modified or changed, in
that the instrument is of no use. But
spiritual enlightenment needs no instruments such as inner senses etc. You have to renounce affinity with the
instrument (karan).
O’ Brothers! That which has to be let go,
what is the purpose of purifying it or impurifying
it? Whether it is pure, you it
has to be let go, whether it is impure, it has to be let go. So it
does not make any difference for you whether they are pure or impure.
Listener – Maharajji! If I find
the marks of the person who has transcended the three modes of Nature in me as
“he regards pain and pleasure alike and dwells in his own self” (Gita 14/24) or the
marks of a devotee who has attained perfection as “he has no ill will to any
being.” (Gita
12/13) etc., I
may feel that my inner sense has become pure otherwise I feel that I have made
no spiritual progress.
Swamiji - I again explain to you what I explained
last night. I think that you also have faith and believe
that I don’t cheat you.
Listener: Yes Maharajji, I
believe in you.
Swamiji:
So, I tell you
that you can attain
spiritual enlightenment just now even if you are the vilest sinner. This fact is not only applicable to me but
also to you. Had it been true only for
me, why would I tell it to you? This
point is for you, as well as, it is for me.
It is for both of us. However
many sins and degree of sins we may have accumulated, has nothing to do with
this. Wisdom (of distinguishing the real
from the unreal) destroys all sins.
Listener: Maharajji, sinful thoughts arise in the
mind. What should I do?
Swamiji: Let sinful thoughts and bad projections come
to your mind. Simply accept this one
point that I am conveying. If sinful
thoughts come to the mind, let them come; if bad resolves come to the mind, let them
come! Don’t be afraid of them, ignore
them. Don’t make them the touchstone or
balance of your spiritual progress. They
are transitory, they can’t stay, they will be reduced
to ashes automatically. Sinful
conduct depends on the agent rather than on the instrument. Therefore you need not worry (grieve) if the instrument
is not pure. If the agent becomes pure, the instrument will automatically become
purified. Think over it – how can the instrument remain impure
if the agent is pure? If you are writing
correctly, will the pen write it incorrectly?
The pen is merely an instrument while you are the agent. The Gita mentions “api
chedasi” (even if you are
so) . Gita does not say that “even
if the instrument is so”.
None of you who are assembled here can at all accept
that you are the “vilest”, worst of worst sinners in the world. Out of humbleness, like saint Tulasidasa, you may declare that you are more
crooked, more vile and more voluptuous than anyone
else. “mo sam kaun kutil
khal kaami” As it does not appeal to you that there is no
delay in spiritual enlightenment, so must you be feeling convinced that you are
not the vilest of all sinners. How can
you or anyone else accept that you are the vilest sinner when you listen to
divine discourses, chant the divine Name, offer adoration to God, offer morning
and evening prayer, recite the Gayatri verse
and remain engaged in such other divine activities? If indeed you feel that you
are the vilest sinner, you will have a burning sensation which will lead you to
immediate spiritual enlightenment. The reason is that the burning sensation has
a great power to destroy sins.
Listener -
Maharajji,
the impressions of the past are such that we have a firm belief that spiritual
enlightenment is possible only by worshipping God, by chanting His Name and by
spiritual practice. The study of books
also supports the same belief.
Swamiji - I
have also studied books. Whatever I say
is also quoted from books. Is there any
mention that spiritual enlightenment takes any time in the two verses that I
have recited? As it is true in the
Discipline of Knowledge, so is it true in the Discipline of Devotion. The Lord declares -
Api chetsuduraachaaro
bhajate maamananyabhaak |
Saadhureva sa mantavyah samyaagvyavasito hi saha || (Gita 9/30)
Even if the vilest sinner worships Me with exclusive devotion, he should be considered a saint,
for he has rightly resolved.”
In both the verses (4/36 and 9/30) the terms “api
chet” (even if) have been used. It means that you are not the vilest sinner;
but even if you are, you will attain spiritual enlightenment. But if you are not, there is no question of
your not attaining spiritual enlightenment.
Now the question arises why the Lord declares that he should be
considered a saint “saadhureva sa mantavyah”. The answer is that he does not possess the
virtues of the saint such as lack of ill-will for all beings “adveshtaa
sarva bhootaanaam” etc.,
then too he should be considered a saint.
As knowledge (wisdom, knowing) is important in the Discipline of
Knowledge, so is assumption (acceptance, conviction) important in the
Discipline of Devotion.
Acceptance (assumption) fundamentally is not at all
different from knowledge (knowing) and it is in no way less effective than
knowledge.
To accept the essential element (truth) is itself
called to know. The influence that
acceptance has, is not any less than knowing.
Just as a child accepts (assumes) a woman to be his mother without knowledge
and verification. “yo maamjamanaadin cha veti lokamaheshvaram” (Gita 10/3) In the first half of this verse, “He knows Me”
as unborn and beginningless, the Great Lord of
the worlds” (Gita
10/3) the term “knows (vetti)
stands for acceptance (assumptions) rather than knowledge, because how will a
person know that God is beginningless? He will have to assume it. Similarly in “janma karama cha me divyamevam yo vetti tattvatah” (Gita 4/9)
“He thus knows My divine birth and action in their true nature” (Gita 4/9), the term “knows” stands for “assumes”. The reason is that only he who was born
earlier than God can know His divine birth and action (creation, preservation
and dissolution etc.). So here the
expression “knows in true nature” stands for “a firm assumption.” Similarly the term “jnaatvaa”
(knowing or having known) in the following verse also stands for “having
assumed” - (to
be continued)
Bhoktaaram yagnaatapasaam
sarvalokamaheshvaram |
Suhrdam sarvabhootaanaam
jnaatvaa (Gita 5/29)
Listener -
Maharajji,
what about indirect and direct knowledge?
Swamiji
– See ! Right now do not bring
up any talk about books and their contents.
If you wish to silence me by quoting books in testimony of your argument,
then I will become silent. What else
will happen? However, will it bear any
fruit? Will it solve the problem? No, the problem will rather become more
complicated. I frankly want to say that knowledge neither is nor can be
indirect. Knowledge is always
direct. If it is knowledge, how can it
be indirect? And if it is indirect, how
can it be knowledge? Think over the
topic seriously, as
I have done. Scriptural Text Books prove
to be useful, but they are more harmful than useful. When I make this utterance, I seem to be an
atheist. But after thinking, I have come
to the conclusion that, if you want to attain spiritual enlightenment or
salvation, stop
such discussions and arguments. Experience
or knowledge is never indirect.
Listener - If a
person assumes some thing, is it not indirect
knowledge?
Swamiji - This
is not something assumed, this is what you have merely learnt. There is a difference between what you
assume, what you learn and what you know.
A parrot learns to utter “Radhe Krishna, Gopi Krishna”, the names of God. But does it mean that it has gained indirect
knowledge? No, it can’t be so; there
can’t be indirect knowledge. Whatever is indirect, can never be knowledge. The
inner sense and other sense organs are the axis; how can that which is beyond
their access be knowledge? This is a
process. If you follow this process it is also O.K. This process consists of different steps such
as discrimination, dispassion, possession of six
divine traits (tranquility, self-control, indifference, endurance, faith,
composure and desire for salvation).
Then he should practice hearing of the scriptures, cognition, and
constant musing. After it he should
renounce affinity for the entire creation so that only Pure-Consciousness may
remain. This is a very long path which
does not lead to instantaneous perfection or spiritual enlightenment.
Listener -
Maharajji, You said that we are not bodies; the body is different from the soul. We accept it because You
say so.
Swamiji - This
is no acceptance at all, this is mere learning. Even if you don’t experience, you should have
a firm conviction (assumption) like Parvati
who declared - “It
is my firm conviction that I’ll marry only Lord Shankara
even though millions of births may pass otherwise I’ll remain a virgin. I ‘ll not ignore Narada’s preaching even if Lord Shankara
Himself asks me a hundred times to do the contrary” (Manasa
1/80/3)
According to her God may err but Narada
can’t. This is called conviction
(assumption). We should have a firm
conviction that the “body” and “I” are different. Even if Brahma, the
creator may declare That “I” and “my body” are one,
I’ll not agree with him because he may err in his judgment. We may not understand it but it is a fact
that we are different from our bodies.
Such firm conviction like knowledge leads to salvation or spiritual
enlightenment. You marry a girl and
accept her as your wife or not? Tell me
whether you have any doubt or think contrary or have opposite notion to this? Tell me, what is there besides belief, acceptance
and conviction in it? A chaste wife becomes
a “sati”, burns
herself bravely on the funeral pyre of her dead husband, only because of the
conviction that he is her husband. Even on burning the fire does not appear to be
bad
In Hardoi district
there is a village called Iknora where a girl
burnt herself on the funeral pyre of her husband. Saint Krapaatriji
was an eye witness to the anecdote. Her
husband was far away as she was with her maternal uncle. She heard that her husband was ill and he
died. So she requested her maternal uncle to send her to her husband’s house
quickly. But then she realized that her husband’s body would be cremated before
she reached there. So she decided to burn
herself there itself only. She was
prevented from doing so. It was night
and a lamp was burning. She placed her
finger on the burning lamp and it began to burn like wax. She requested her relatives to allow her to
go outside the house otherwise their house would burn. So they allowed her to go. Then she extinguished the fire of her burning
finger by rubbing it against the wall.
Saint Karpaatriji himself saw those finger
prints on the wall. Her relatives
refused to provide her with fire in order to be blamed or get into legal
trouble. She prayed to the Sun god to
provide her with fire. Her prayer was
granted and she was devoured by the fire.
In the vicinity there was a peepal tree which
was also half burnt down. The Muslims of
that village told Saint Karpaatriji that they had
seen this incident. Now tell me which
knowledge she had. She had the
conviction that she, being a part of her husband, could not live without him
and if her husband was cremated, why could she not burn? This is called conviction! What you hear and
learn is not conviction. This is mere
learning. By learning some thing, you may give lecture, and write books on it.
I can only say that I have thought over this topic
deeply and come to the conclusion that knowledge is only direct and it leads to
instantaneous perfection or spiritual enlightenment, Now again listen to me. Think of your benefit. Are you benefited more by what I say or by
what you think? If you don’t believe me,
you may be cheated once more by me as you have been cheated so many times by
others so far. But what I am saying to
you is bare fact by which you will neither be chearted,
nor can be cheated.
Once when I held discourses during the rainy season at
Pandharpur, I declared that instantaneous spiritual
enlightenment is possible,
They objected to it. I again emphatically declared, “you may consider me a conceit because I know neither Marathi
language nor have I studied the utterances of the saints of Maharashtra. But I have a belief that the utterances of
experienced saints such as Ekanathaji, Tukaramaji
and Jnaneshvaraji etc. must have mentioned
instantaneous spiritual enlightenment.”
At that moment a gentlemen got up and supported my point by saying that
it has been mentioned in such and such books.
The Gita declares – “Even if
you are the most sinful of all sinners”, accept it
without indulging in any sort of complication.
Knowledge can also be gained by purifying your inner sense. What remains when the inner sense is totally
purified? To purify the inner sense and
to renounce affinity for it are two different things. I emphatically declare that your inner sense
will not be purified so long as you regard it as your own. Why? “The
inner sense is mine” - This is impurity
(filth) Goswami
Tulasidas calls the sene
of mine (attachment), filth - “Let the
filth of the sense of mine be burnt” (Manasa 7/117a) If you wash something with filth in order to
make it clean or pure, will it be cleansed or purified? So long as you have the sense of mine with
it, it will never be purified. The Gita also lays emphasis on renunciation of the sense
of mine or attachment by declaring, “The man free from the
sense of ‘mine’ and ‘I’ attains peace” (Gita 2/71) .
नारायण
! नारायण
! नारायण
From "Ease of God Realization" in Hindi and English
by Swami Ramsukhdasji
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