Swami Ramsukhdasji - O’ Lord ! O’ My Lord ! May I …...O’ Lord ! O’ My Lord ! May I never forget You ! are being shared here. There are two types of spiritual disciplines

O’ Lord ! O’ My Lord ! May I never forget You !

|| Shri Hari || Divinity Beyond the Senses (Mind-Intellect)

करणस अतीत तततव

Swami Ramsukhdas

www.swamiramsukhdasji.net

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http://www.swamiramsukhdasji.net/


|| Shri Hari || Divinity Beyond the Senses (Mind-Intellect)


tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||

Swami Ramsukhdas


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|| Shri Hari || Divinity Beyond the Senses


It has come in the Upanishads that God Realization is not possible through the

mind; just as ‒

१. यनमनसा न मनत यनाहरमनो मतम । (कन ॰ १ । ५) २. न ततर चकषरगचछित न वागगचछइत नो मनः । (कन ॰ १ । ३) ३. नव वाचा न मनसा परापत शकयो न चकषषा । (कठ ॰ २ । ३ । १२) But along with is, there is also talks of realizing the Supreme Reality

(Paramatma tattva) through the mind ; just as‒ १. मनसवानदरषटवयम (बहदा ॰ ४ । ४ । १९) २. मनसवदमापतवयम (कठ ॰ २ । १ । ११)

‒ How is one to attain consensus, on these two points. Few thoughts on this


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are being shared here.

There are two types of spiritual disciplines to realize that Supreme Reality

(Paramatma tattva) . ‒ “Karan Sapeksh” i.e where there is predominance of

actions and “Karan Nirpeksh,” i.e. where there is predominance of “vivek” (the

power of discrimination). In “Karan Sapeksh” spiritual discipline, the

predominance of the inner senses (mind, intellect etc) remains. And in the

“Karan Nirpeksh” spiritual practice, through the power of discrimination,

severing the assumed affinity with the inner senses is predominant. Thus the

verse in the Upanishad ‘यनमनसा न मनत’ etc. is about “Karan Nirpeksh

saadhan” and the verse, ‘मनसवानदरषटवयम’ is about “Karan Sapeksh

saadhan”. A spiritual discipline, whether it is “Karan Nirpeksh” or “Karan

Sapeksh,” God Realization is only through “Karan Nirpeksh” (without the aid of

the mindintellect instrument), i.e. it is only through the predominance of

“vivek”. The reason being, that Divinity, is beyond the senses; in other words,

none of the senses can reach that Divinity (tattva).

In a form of illustration it can be said that with the words ‘यनमनसा न मनत’ etc.,

there is pervasion of the fruit (फलवयापित ह) and in the words,

‘मनसवानदरषटवयम’ the pervasion of the mindintellect (वतितवयापित ह). But

as an illustration, this point does not sit well. In fact, in the realization of the

Divinity (Truth, Paramatmatattva), neither there is pervasion of the

mindintellect, nor the fruit.

In God Realization, the mindintellect pervasion can only be (परमातमतततवकी

परापितम वतितवयापित तभी हो सकती ह), when it is the subject of the

mindintellect. But it is not a subject of the mindintellect; the mindintellect,


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cannot reach there. In That Divinity, which is free of mindintellect instrument,

how is it possible for the mindintellect (vrutti) to reach there ? How can the

mindintellect which is created and which perishes be in that Divinity which is

unborn, and which is without any modification ? If we accept the mindintellect

in the sentient divinity, then how can divinity be “gunateet” (beyond the modes

of nature) and how can it be free from any modifications ?

The thing that is captured is smaller than the one catching. You can only see

with the eyes, that which is within the viewing periphery of the eye. The

senses can only have knowledge of (grasp of) that which is smaller than the

senses. In performing an action, the instrument that performs the action is

there, but the instrument cannot come under the influence of action; just as

earth (clay soil) is in a clay pot, but the earth cannot come within the realm of

the pot. Nature is the instrument (cause) and the mindintellect (vruttis) are the

actions (kaarya). When one cannot grasp Nature (Prakriti) with the

mindintellect (vruttis) , then how can one grasp that Divinity (Paramatma

tattva) which is beyond Nature ? When even Nature cannot reach that Divinity

(Paramatma tattva), then how can the actions in Nature, reach the


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mindintellect ?

In ‘मनसवानदरषटवयम’ , the mind has to sever assumed affinity with worldly

inert objects. The mind can move away from inertness, and it cannot grasp

the sentient divinityand , then getting tired and exhausted, it quietens down on

its own [*] It means that in Dhyaan yog, an aspirant becomes disinclined

(removes his mind) from the world, practices to engage the mind in God. The

disinclination of the mind from the world, is itself engaging the mind in God.

Therefore the mindintellect (vruttis) are only useful in renouncing the world.

Just as, by burning wood, the fire quietens settles down on its own, in the

same way, on renouncing affinity with the world, the mindintellect (vruttis) are

also renounced on their own. Therefore in reality, the mindintellect are only

useful in becoming disinclined (nivrutti) towards the world, not in realizing the

Divinity (God, Truth). Therefore, ‘मनसवानदरषटवयम’

‘manasaivaanudrashtavyam’ means that it is only in negation, not in process

and method (िविध) [†] ।

Just as some king, sitting on his chariot, goes to the queen’s quarters, then he

leaves the chariot outside, and goes into the queens abode alone, by himself,

in the same way, he who does “karansaapeksh saadhan” (discipline with the

aid of mindintellect) too, in the end has to sever affinity with the mindintellect

(करणो) and by himself (सवय), has to enter that Divinity. (Paramatma tattva).

Just as a man is called a charioteer on associating with the chariot, in the

same way, on having affinity with the ego (aham), the soul (aatma), is called a

“jeev” (embodied soul). When he leaves the assumed affinity for the Iness

(aham), then the sense of being an embodied soul (identity) does not remain,

rather only the Divinity remains. Therefore, “jeev” does not realize “Brahma”,


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rather only “Brahma” realizes “Brahma.” ‒‘बरहमव सन बरहमापयित’ (बहदा ॰ ४

। ४ । ६) It means that when the sense of being an embodied soul (jeev) is wiped

out, only the One Brahma as it is remains.

There is one exceptional point that, inertness cannot be renounced by the inert

(insentient, jada). Rather only through the sentient (chetan) can one renounce

the insentient (inert). Therefore, it is the sentient only becomes disinclined

from the world, not the mindintellect. Because the mindintellect themselves

are inert, then how can they have a disinclination of the inert ?

The main point is the sentient (chetan) cannot be known through the

insentient (jada, inert). If one can know the sentient through the

insentient, then the significance is of the insentient (inert), not of the

sentient (chetan); because the insentient (inert) would be the king of


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knowledge, the knower.

‘यनमनसा न मनत’ and ‘मनसवानदरषटवयम’ etc. verses also have the

feeling that mindintellect cannot reach that Divinity, but the almighty and all

pervading Supreme spirit (Paramatma) can reach the mindintellect. Not

only that, it is through the mindintellect that one can fasten on to the

Supreme Spirit (Paramatma); because besides Paramatma, there is no

other existence whatsoever. Therefore God says ‒

मनसा वचसा दषटदया गहयतऽनयरपीनदिरयः । अहमव न मततोऽनयिदित बधयधवमञजसा ॥

(शरीमदभा ॰ ११ । १३ । २४)

Manasa vachasa drshtvaa gruhyatenyairpeeindriyaih |

Ahameva na mattonyaditi budhyadhvamanjasaa ||

(Srimad Bhagwat 11/13/24)

Whatever is perceived, through the mind, speech, and other senses, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine.

Question‒ In Gita, the immense bliss that comes on realizing God,

has been called as “Buddhigrahya” “बदिधगराहय” ‒‘सखमातयनितक

यततद बदिधगराहयमतीनदिरयम’ (६ । २१) When that the intellect cannot

grasp, the joy that is beyond Nature, then how is it “Buddhigrahya”

“बदिधगराहय” ?


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Answer‒ By calling the आतयनितक’ (supreme) bliss as “buddhigrahya”

“बदिधगराहय” it does not mean that it is the kind to be grasped by the

intellect. The intellect is the functioning of Nature (Prakriti), then how can it

grasp the joy that is beyond Nature ? Therefore, to say that the supreme

and transcendental bliss is “buddhigraahya” means, that the bliss is

certainly more exceptional than the tamasic pleasures (pleasures born of

ignorance and inertia). The pleasure derived from sleep, laziness, and

negligence (pramaad), is Tamas (born of inertia)[1] In deep sleep

(shushputi), the intellect merges into ignorance, and in laziness and

negligence, the intellect is not entirely awakened. But in the axiomatic

eternal bliss, the intellect does not merge into ignorance, rather it remains

completely awakened. Therefore it is only from the perspective of the

awakened intellect that it has been called “buddhigraahya” ‘बदिधगराहय’.

In reality, the intellect cannot reach there at all. In the same way, by

calling the imperishable bliss ‘आतयनितक’ (supreme) it is said to be more

supreme than the sattvic pleasure, and by calling that bliss ‘अतीनदिरय’

(transcendental), is revealed to be more exceptional than the rajasic

pleasure.

Just as the sun does not appear in the mirror, rather it is the Sun’s image,

in the same way, the endless bliss does not come in the intellect, rather only

an image of that bliss, an appearance comes, therefore it is called

“buddhigrahya” ‘बदिधगराहय’ .

It means that, the eternal bliss that comes from the “self” (swayam), is

more exceptional than sattvic (mode of purity), rajasic (mode of passion)

and tamasic (mode of ignorance) pleasure. In other words, it is “gunateet”


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(beyond the modes of nature). Even on calling it “buddhigraahya”

‒‘शरीरसथोऽिप कौनतय न करोित न िलपयत’(गीता १३ । ३१) । Sharirasthopi

kaunteya na karoti na lipyate || (Gita 13/31) " The real self though dwelling in

the body neither acts nor gets tainted."

It has come in the Upanishads ‒

इनदिरयभयः परा हयरथा अरथधयशच पर मनः । मनससत परा बदिधरबदधरातमा महानपरः ॥ महतः परमवयकतमवयकतातपरषः परः । परषानन पर िकञिचतसा काषठा सा परा गितः ॥

(कठ ॰ १ । ३ । १०११)

Indriyebyaha parã hyarthã arthebhyascha param manaha Manasastu parã

buddhirudherãtmã mahãn paraha॥ Mahatha paramvyaktam’

– ‘The objects of senses (sound, taste, form etc) is superior to the five

organs of senses (indriyas, eg. eyes, ears, nose etc.). Superior to the five

objects of senses, is the mind. The intellect (buddhi) is superior to the mind.

The atma is superior to the buddhi. And superior to the atma is ‘Avyakta’

(mool prakriti). And superior to Avyakta is Purush or Purushottam or

Paramatma’ That is the ultimate limits, that itself is the end state. (Katha

Upanishad 3/1011).

Narayan ! Narayan !! Narayan !!!


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From Book in Hindi “Jin Khoja Tin Paayiya” by Swami Ramsukhdasji

[1] यदगर चानबनध च सख मोहनमातमनः ।

िनदरालसयपरमादोतथ तततामसमदाहतम ॥ (गीता १८ । ३९)

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1st through 3rd Jan, 2015

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Swami Ramsukhdasji - O’ Lord ! O’ My Lord ! May I …...O’ Lord ! O’ My Lord ! May I never forget You ! are being shared here. There are two types of spiritual disciplines