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The Talks of Sadguru Upasani Baba Maharaja

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The Talks of Sadguru Upasani Baba Maharaja THE TALKS OF SADGURU UPASANI BABA MAHARAJA © Sakori Ashram for Upasni Maharaj texts. [© Etzion Becker 2011 for Word documents and PDF's of the Talks] (VOLUME I-A) THE SELECTED TALKS (Section I) 2 U. V. 1-2 13-12-1923 (1) The Shivatma and the Jivatma. (2) The study of Yoga and Viyoga - union and disunion. - (1) - Yogis are seen to study Yoga. What do they do therein? They join their soul with that of God. To join two things together means Yoga. If two things are to be joined into one, both of them have to be of the same quality. If 'any gold' is to be mixed with pure gold, then that 'any gold' has to be purified by subjecting it to various physical and chemical processes prior to its being mixed with the pure; and then both of them can be mixed together; one can now say that the Yoga of both of them has been effected. Originally both the golds were the same; but when one of them got mixed up with other things, then two types of gold came to be recognised - the pure and the impure. If now they are again to be mixed into one, then the impure one has to be purified; when it is so purified, it becomes the same pure gold, even though its lump may be separated from that of the pure one; both of them are recognised as one and the same thing - the pure gold; it is immaterial then, if they are kept separate or mixed into one. It is the impurity that divided the original one into two. So far it is pure it is immaterial into how many parts it is divided - they are all one. In the same way, the soul of God and the soul of man is the same - is one. How was it then that we began to be differentiated from God? It is this way. In the Beginning, prior to the origin of the human form, one minus 84 lacs (lac = 100,000) of objects of enjoyment came into existence; on the basis of all these, at last, that 'one Minus' - the human form, appeared on the scene. The soul within this human form is the same as that of God; there is no difference between them. How long this unity or rather the purity of the soul of the human being lasts; in other words, when does it get differen- tiated as a separate entity, is a fair question that crosses our mind. The answer to this is that so far as the human being does not hanker after or identify himself with any desire or its object, that purity or rather that unity is there; till then 1 even if the human being appears to be separate, his soul is the same pure soul as that of God, and as such one with that of His. But the moment the human being accepts and begins to use any of those objects of enjoyment, his soul becomes associated with it; such a soul now resembles the impure gold, and with this, his impure soul begins to be differentiated as another - the second - from the state of the pure soul of God. It is, thus, due to the association of the soul with a desire or an object of enjoyment that the human being gets differentiated, and is then designated as Jiva - life - human being - as opposed to the pure blissful God. The human form for both the affected souls, i.e., the soul in the state of Jiva - the Jivatma and the pure soul., i.e. the soul in the state of Shiva - the Shivatma is the same; it means that the human body is the same for both, but two types of souls - the affected soul of Jivatma and the pure soul of Shivatma associate with it. If the affected soul remains in the human body, then it assumes the state of a human being i.e. the Jiva; if on the other hand, the pure soul remains in the human body, then it continues to remain in the state of Shiva - the blissful God. Thus two souls are now differentiated - a Jivatma and a Shivatma. The Jivatma treats the human form as a separate entity from itself, while the Shivatma does not treat it as something different from itself. Once, however, the soul gets thus differentiated into two, their food, their nutrition, their environment become different. Similarly, all objects of enjoyment, - 'Bhogya Vastu' also get grouped into two - one the pure original Bliss, and the other all the 84 lacs of objects. On assumption of the human form, if the attention of the soul remains unified with that original singular Bliss without any diversion towards any other object of desire, then that soul - the Shivatma, even though residing in the human form, continues to enjoy that Bliss, i.e. continues to remain in the state of Shiva; and since the human form also consists of Bliss, the soul and its human form would ever remain in that state of endless Bliss; thus, that soul, that human form, and that Bliss would all be together as one, in that endless state of blissful existence. On the other hand, if the soul accepts even one of those objects while residing in the human form, which in itself is formed on the same basis as all those objects of enjoyment, then it gets affected by it, and thus turns into the state of Jivatma; as a result of this he begins to suffer from pleasure and pain, which in their turn involve him into the endless chain of births and deaths, thereby losing his original state of endless Bliss. With the assumption of the human form the attention of the soul gets naturally diverted towards the objects, particularly constituting the necessities of 'life', such as food and drink; with this introduction he gets used to them, and in course of time he is not able to do without them; thus he gets affected by them, and due to this affectation he now assumes the role of a Jivatma - the human being, becomes the possessor of pleasure and pain, and thus becomes a link in the interminable chain of births and deaths. Unless now the Jivatma loses all interest in these objects of enjoyment, gets over the desires, remains unaffected by them, he cannot return to his original status of Shivatma. Due to his association with these objects he resembles the status of the impure gold; the original pure soul has now become impure; it is now his lot to depend on these objects that are on 'another' that is on somebody or something besides himself for his wants and for his happiness. Thus it is that the affected soul, or the soul associated with objects of enjoyment, i.e. the impure soul, now assumes the state of Jivatma and becomes differentiated from the pure soul of God. All objects of enjoyment are destructible; the human body depending on them for its nutrition is equally destruc- 2 tible. These objects are so many and their qualities are so varying that both the body and the mind have constantly to change, i.e. they have to adapt themselves to use them. The Jivatma gets entangled in them and becomes dependent on them; such is his status throughout all the lives he has to take due to his association with them. So far he gets as many of the objects as he desires, he feels happy; if, however, their quantity or quality goes down, he at once becomes unhappy. This state of his resembles that of a fish. Fish are born and bred in water; if the mass of water they are in increases, they are not affected; but the moment it goes down to a dangerous level, they become anxious, unhappy. It is a painful experi- ence they get. In the same way, the Jiva and his body are not only born on the same basis as all those objects, but their nutrition and even their very existence depend on them. The Jiva, lying within the body, is always anxious to have as many of these objects as possible for the existence and nutrition of his body, and for the pleasures or happiness he derives through them. Naturally, if he gets more of them, he feels happy; in the opposite case, unhappy; that is the state of Jiva, for life after life. Thus, any decrease in these objects, by quantity or quality, make both the Jiva and the body unhappy; if they become very few - inadequate for the existence, both of them even come to their end. If a fish is taken out of the water and kept in a small quantity of it in a crevice of a stone, as the water gets warm and evaporates due to the sun, the fish becomes very anxious, unhappy; its condition becomes painful. A little more of water added at this-stage makes the fish happy; a little later, however, his former status of anxiety again returns. Similar is the state of Jivatma, of alternate pleasure and pain, in association with the objects. So far as he gets them as many as he desires, he is happy; any decrease in them makes him unhappy. A few more objects at this stage make him happy. The objects being perishable they get lost - disappear, and thus with their decrease, again the Jiva becomes very unhappy. If the stock of his whole life is taken broadly, one finds that the Jiva, on the whole, gets far more of pain to his lot than the pleasure, and that pleasure too has its limitations - its end.
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