Meditation

Wisdom of Sri Gajanana Maharaj of Nashik

Those who have read some religious books and those who have listened to religious discourses must have often heard the words: Jivatma, Shivatma, and Paramatman. Jivatma is the individual soul who experiences pleasure and pain in this worldly life. Shivatma is the Paramatman who is the root cause of all the activities in the Universe. The absolute Being who pervades all things and is also beyond them is the Paramatman, otherwise known as Brahman. One and the same Being has been given these different names according to the different aspects in which He has been looked at.

Thus there is one absolute principle on which the ideas of Jivatma, Shivatma, and Paramatman have been superimposed. We get superficial, wordy knowledge of these terms from religious books and discourses, and our mind is confused. Now, where is he located who gives these different names and utters these words?

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Wisdom of Sri Gajanana Maharaj of Nashik

Now let us see how a man should act in worldly life so that he may progress spiritually while leading a life of the world.

To him I will say, “My good friend, continue to do your worldly duties as you are doing now. Only begin the practice of Dhyana Yoga and carry it on and stick to it with perseverance. You can thus kill two birds with one stone. You will be able to lead a worthy worldly life and also to progress spiritually. Try it and you will be convinced of the truth of what is said above from your own experience.”

Now let us see how this can be accomplished. No human being can ever escape from the necessity of doing actions. There are, however, two different ways of doing these actions. In the one, we do all actions with the desire of achieving some object as a consequence of those actions. If our object is fulfilled, we become happy and full of joy. If, on the contrary, we fail in achieving our object and are unsuccessful, we are cast down and we become full of sorrow. Thus we see that the real cause of our happiness or sorrow is not the actions themselves, but the object or motive behind them. If we then abandon the object and do not pay any attention at all to the consequences of our actions, but do them from a sense of duty only, we shall never fall into the clutches of sorrow and our peace of mind will never be disturbed. Actions done with the desire of achieving some object are known as sakama and those done merely from a sense of duty without any object in view are known as nishkama.

Now if we cast a glance at the worldly experiences of our own and of others, what do we see?

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