Faith v/s Self-Inquiry
Human Birth is Received only for Liberation
We never look to our self, as to why we were born? What do we want? What are we doing? As long as we is not attentive to these things, till that time, our position (please forgive me for saying this), is lower than that of an animal! Our life is lower than that of animals, birds, trees etc. If after being a man, if there is not that alertness, that where are we really men? A man must have the alertness, and a quest to know - why was I born? What should I do? And what should I not do?
If this understanding does not come on it's own, then so be it. But from the messages of the saints and scriptures, one can understand entirely that human birth is received only for one's liberation. From God's side, He has already given this as the last birth, through which He can be realized.
Brahmaji through various sacrifices (yagna) he manifests creation "sahyagyaah prajaah srhtavaapuraovaach prajaapatih," (Gita 3:10). In other words, duty and the doer - they both manifested at the same time. That which is "duty" is "innate". Today, the difficulty and effort we experience in doing our duty, is due to developing an affinity with the world. By it self the doer is also is also innate, and the duties are also innate and natural. Man himself makes them unnatural. The thought does not arise that why did he create this unnaturalness? How did he do that? If he inquires into this then benefits are certain!
Now I will share with you one thing. There are two paths - one the path of vishwaas (faith and belief) and another the path of jigyaasa (quest for knowledge). Faith and belief is in that which one has no doubt at all, where there is not even the slightest possibility of a doubt arising. That faith that is free of all doubts does not arise in the form of belief and faith from the onset. Rather inquiry is on those things where there is some element of doubt. In Path of Devotion (bhakti maarg), faith and belief that is free of all doubts is primary and in the path of jnana (knowledge, inquiry into the Truth) some doubt / uncertainty is paramount. By combining faith and inquiry - a sadhak's (spiritual aspirant's) life does not remain pure, it become impure.
In what do we have faith? In that which we have no knowledge of with our sense organs and inner faculties, in that we may or may not have faith. There are only two points - either you have faith, or you don't have faith. Whether God exists or not, this point is not one of belief, it is one of an inquiring seeker.
Belief in Paramaatma Lasts
Whether Paramaatma (God) exists or not, this point is not one of belief, it is one of inquiry. Whether Paramaatma (God, Supreme Consciousness) is or not - this doubt exists in an embodied soul (jeevaatma) and in the world. There is no doubt in "I am". But "what am I" there is a doubt there. In other words, quest (inquiry) for knowledge arises, when there is existence of doubt. The knowledge of the Self and of the World comes from inquiry. You are entirely independent, in believing or disbelieving in Paramaatma (Supreme Consciousness). Because regarding the subject of Paramaatma (God), we know absolutely nothing, and that which we know nothing about, in that only faith is the driver. And that which we have faith in, in that there is no doubt remaining at all - such an extraordinary point this is!
Just like when we consider the wife, son etc. to be our very own, then there is no doubt remaining whether this wife is my own or not? Son is mine or not? These worldly beliefs do not last; because the belief is of things that are perishable. But Paramaatmaa (Supreme Consciousness) is Imperishable (Eternal); therefore belief in Paramaatma lasts; and when this belief is firmed up, then Paramaatmaa is realized. We have heard from the saints, that when one believes in Bhagwaan (God), then the responsibility of him understanding his true Self (Nature) lies with Bhagwaan (God)! What an amazing point this is! How is Bhagwaan, how is He not? He does not have to gain that knowledge by Himself. He simply accepts that "Bhagwaan (God) IS! How is Bhagwaan and how is He not, such doubts do not arise in him at all.
At first if we simply accept the existence of Bhagwaan - Bhagwaan (God) IS then there will be faith in Bhagwaan. Faith in worldly matters, does not last; because objects and people etc. were not there in the beginning, and will not remain in the end, and at this moment are moving towards perishing. But on the subject of Bhagwaan, it does not happen so; because from the scriptures, the saints, and the believers we have heard, that Bhagwaan (God) was there in the beginning, will remain later, and is there at present as well. Once faith is established in Bhagwaan (God), then there is a sense of belonging, that Bhagwaan (God) is mine. This embodied soul is a part of Bhagwaan (God) - "Mamevaansho Jeevaloke" (Gita 15:7) i.e Bhagwaan is ours. Therefore those that have an inner feeling of the existence of Bhagwaan must accept that Bhagwaan (God) IS and He is mine. On having this firm belief, then one cannot stay without meeting Bhagwaan (God). Just like when a child experiences sorrow, then he longs to meet his mother, and he wonders why mother will not take him in her lap? In his mind there is no thought whether he is deserves or not. Whether he is the proper recipient of her love or not.
Just as one has faith in Bhagwaan (God), similarly there is also faith in the relationship with Bhagwaan (God), that He is mine. Here there is no talk of how is God, and how am I? God is mine, therefore I will definitely attain (meet) Him - one must have a firm belief in that. This feeling of "mine-ness" is greater than many other important spiritual practices. Sacrifice, austerities, fasting, worship, forebearance, etc. however many other spiritual practices there are, of all of them, the highest among them is this feeling of my very own with God. In this "mine-ness" there is never any ambiguity. Those who are going to do will according to the actions receive the appropriate fruit, but he who believes God to be His very own, will attain God entirely and completely for free. As much as the doers will do, they will receive only that much fruit, but on having mine-ness with Bhagwaan (God), they will receive complete right and entitlement over Bhagwaan (God). Just like a child believes he has complete rights over his mother, that mother is mine, I will be able to get whatever work I want done out of my mother, I will take whatever I want from her. What strength does the child have? All he can do is cry - that is the extent of his strength. Even the weakest of the weakest man has only the strength of crying. How much effort is required in crying? When child begins to cry, the mother has to listen to him. In the same manner, if we begin to cry saying - Bhagwaan is mine, then why will He not give his appearance (viewing, seeing)? Why does Bhagwaan not meet with me? When there is an intense longing within, when there is such a tormenting desire that why is God not meeting me! In this intense longing, in the tormenting desire there is so much strength that sins of infinite years can be wiped out. No faults will remain. Faultlessness will ensue. One who becomes restless for God, their faultlessness happens entirely and they attain the essential element (tattva).
As long as there remains the feeling that "I am an seeker (inquirer)" - this sense of I-ness remains and it prevents one from attaining that essence. When this I-ness does not remain, then that essence is realized. Whether it quest for knowledge or whether it be faith, if among the two, if only one point becomes firm, then that essence will be realized. Duties will be fulfilled on their own; even from inquiry, ones duties are fulfilled and through deep faith also duties are fulfilled. Both an inquirer and a man of faith will be able to fulfill his obligations quickly.
A man of faith will not fulfill his obligations from the perspective of duties; but he cries due to his separation from Bhagwaan (God). In simply crying, his duties are exhausted. In him there remains an intense longing for God Realization. He only remembers God and only God. Besides God, nothing else is attractive - "Ab kuch bhi nahin suhaave, ek tu hi mana bhaave." During day there is no hunger, at night there is no sleep, time and time again there is that intense longing - "Din nahin bhookh, raine nahin nidraa, chin chin vyaakul hot hiyaa." In this longing there is immense strength. Doing worship and remembrance, doing austerities and sacrifices, visiting holy places and fasting etc, these are all good, but these slowly, slowly get rid of sins; But on having intense longing for God, it is like catching fire, where all sins are burned away and turned to ashes.
All That is Seen Will Not Remain
Question: How do I develop the intense longing for God that you speak off?
Swamiji: Do not take happiness from world, happiness born of contact. Just like breath goes on, and in the process of this activity, one also develops hunger and thirst on it's own. But during the day, if you continue to eat various different things then true hunger will not take place. On the other had, if you stop munching In between and eat nothing else besides meals, then hunger will come automatically, and the hunger will come on strong. In the same manner, if you desire only God, besides God, you do not desire anything else. You do not desire happiness, respect, greatness, recognition, luxury and rest, laziness, etc, if there is no desire of any sort. If you take no happiness from anything, if you are hunger then eat, if you feel sleepy than you must sleep, but one is not to take pleasure in it. If you are keep such temperance, abstention and moderation in mind, then longing for God will come.
Jeev (embodied soul) engages in and takes the support of something or the other that is perishable (unreal), by which he becomes distant from the real (sat, eternal). In other words, utilize the unreal (perishable), eat, drink, sleep, do all the work, but within do not depend, trust or take support or emotional shelter, then intense longing for God will manifest from within.
We all have vivid, perceptible and clear knowledge of this point, that this body will not remain, this wealth and possessions will not remain, this family will not remain, all that is seen all of it will not remain. In spite of knowing this, we disrespect this knowledge - this is a very serious fault, a defect, it is a very bad mistake. If you respect this knowledge, then all worldly desires will vanish; because those things that are not stable (perishing constantly), why desire it?
"Kaa maangu kuch thir ne rahaayi, dekhat nain chalyo jag jaayi." The moment worldly desires are wiped out, the anguish, the suffering resulting from separation (viraha) from God will come Desire for the world, and hope from it in itself is the one that prevents the anguish of separation from God.