This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER 12 DETACHMENT (NIRMOHIPANUN) Detachment means true knowledge of the objects of the world through right vision. This realistic knowledge brings the power to differentiate between the self and the non-self. An aspirant (Sadhaka) who realizes such vision and discriminative power, experiences no attachment towards worldly objects and gradually attains to equanimity and complete detachment. Looking from one point of view, detachment is easy to accomplish, while from another point of view, it is difficult to acquire. It is easy because one has to recognize one's own true self and nature as it really is and in this recognition, no other external agencies can possibly interfere; no one can hide it from one's true self, Atma. Now looking from the other angle, it is difficult to acquire because in the normal course, the desire for attaining truth and its preparation usually arise in later years of life. As the Sadhaka has remained acquainted throughout the early years of life with false and perverse beliefs and practices, it becomes difficult for him to accomplish and accommodate different beliefs and practices. Just as it is difficult to prepare the background of any new activity, so is also the case in the practice (Sadhana) of detachment. However one has to face and get over the evil effects of the psychic influences of countless previous births and has to implant new psychic effects of "Sat" (truth) and "Atma" (soul) during the newly acquired mode of life. This, indeed, is not easy. Three stages of the success of detachment may be recognized from the aspirant's point of view. 1. Detachment in the state of one striving for liberation. 2. Detachment coupled with self realization. 3. The detachment of the enlightened and seclusive Sadhaka. 1. DETACHMENT IN THE STATE OF ONE STRIVING FOR LIBERATION: Just as the Sadhaka who has acquired knowledge of the self, travels on the path of liberation, the same way one who desires detachment also travels on the path of liberation with the help from true saints. He regularly propitiates right faith. He can accelerate his pace of progress on the path of liberation when he remains in association with an inspiring and highly enlightened preceptor. In this association, he is induced to practice nonattachment, remains active, and is regular in devotion and self-study. He subdues his miseries and enhances his divine love for gods, spiritual masters, and religion. Such a Sadhaka spends more time in the company of the noble and the virtuous aspirants. He spends less time at his job, business, family, and bodily requirements. Furthermore, by developing moderation, contentment, simplicity, impartiality, humility, the practice of equal regard for all life, love and acknowledgement of virtues, regular food-habits, and allied virtues in life, he contemplates deeply on sublime teachings and practices the discrimination of the self and the non-self and thus tries to practice self-repose and meditation. 2. DETACHMENT COUPLED with SELF KNOWLEDGE. The Sadhaka in this category has one great achievement to his credit. He has annihilated all ignorance and illusions, as also the self-obscuring Karma through direct self-realization. The feeling, therefore, that "I am Atman - the pure knower and the seer," is not a matter only of faith but also of direct experience. He is delighted, his doubt are dissipated, he is pious and fearless, and he has attained to the state of self-realization which is his ultimate goal and abode of respite. Though he is rich in several sublime virtues which have helped him in self- realization, he still pursues with due enthusiasm the attainment of omniscience - the highest achievement in the universe. Glimpses of inner divinity are reflected in every aspect of his life but to visualize them truly, a high state of dispassion or a true inner knowledge conferred by an enlightened preceptor is essential. Such a soul firmly continues to enhance his detachment day-by-day by accomplishing increasing discrimination and dispassion. 3. DETACHMENT OF THE ENLIGHTENED SECLUSIVE SADHAKA: This stage represents the culmination of genuine practice (Sadhana) of detachment. Now that all the attachments to the worldly objects, to the family and even to one's own body have been severed completely, the time is ripe for the Sadhaka to be merged in the practice of transcendental meditation (Nirvikalpa Samadhi). As an external, concurrent, and collaborative means to achieve this end, the Sadhaka should devote to and find more time for silence (Mauna), stay in seclusion and meditation (Dhyana), in deep study and contemplation of the subtle realities, and in adopt a very simple life. All these constitute the various traits of the Sadhaka of this status. Out of utter compassion, this great man occasionally imparts his sublime teachings in the form of discourses or initiates worth spiritual seekers in the path of self-control and righteousness. Only these supreme Sadhakas, by their own noble and firm efforts, attain to the Supreme State of Self-realization (Omniscience) in due course of time. GLORY OF DETACHMENT: 1. The Sadhaka whose infatuation and attachment have been considerably reduced or calmed down is an enlightened soul (Jnani). One whose infatuation and attachment are completely annihilated, is a person of absolute knowledge (Purna-Jnani) known as God the Supreme (Paramatma). 2. Real peace and tranquility either in this life or in the life hereafter, will not be accomplished without annihilation of the veil of ignorance and delusion. 3. One who is not at all influenced by infatuation and attachment, one whose mind is well-established in firm detachment, and one who is completely engrossed in the pursuit of the self, is himself the temple, the God, and the savior. 4. During the process of annihilation of infatuation, true divine bliss (Sahajananda) grows richer and richer. The Sadhaka who seeks this bliss of the self should become adventurous enough to destroy the army of infatuation with his great efforts. 5. Countless virtues of the nature of Supreme Reality develop in the life of the great Sadhaka, whose infatuation is thoroughly annihilated. These virtues are contentment, humility, forgiveness, austerity, detachment, celibacy, love of seclusion, and compassion towards all living beings in the world. 6. In the first stage, one should cultivate virtues like detachment to worldly attractions, simplicity, obedience to the great saints, good thoughts, compassion and gentleness. In further stages of development, one should have control of the mind and various senses, with the inclination towards virtuous acts, evanescence of worldly pursuits, and supremacy of the divine self above everything else - all these should be accomplished. 7. One should conquer infatuation through attainment of self-realization. Such a one, who realizes that pure knowledge is the essence of self-Atman, is the real monk, and he alone has really conquered infatuation. LIVING EXAMPLES OF DETACHMENT: (1) Shree Ramatanu Lahiri, who lived during nineteenth century, was a great learned man in the state of Bengal, India. His life was full of simplicity and contentment. He remained thoroughly engrossed in truthfulness and regular meditation of soul. Once in a week, on a fixed day, a religion discussion and the singing of devotional songs were held at his residence with other aspirants. This is known as Satsanga. His eldest son was very bright and used to win scholarships and prizes every year. Unfortunately, he died in his early age, while he was in college studying for a graduate degree. This was the day of Satsang for Panditji. His son's dead body was still in the room and religious people arrived for the weekly program. Just as one member was entering the room, Panditji said, "Today, Satsanga will be held in another room. My son's dead body lies in this room." The members were simply aghast but Panditji said, "It is time for our program. Let us commence the benediction." As the program ended, the last rites of the son were performed. No one who looked at the face of Panditji could guess that his son had just died. This is the reward of real Sadhana. The less the attachments to the family, friends and worldly objects, the higher the success in the spiritual life (Sadhana). (2) In the year 1952, a Jain monk known as Acharya Shantisagar Maharaj was at the city Dahingaum in the state of Maharashtra, India. His leg was injured by a nail. As his wound was being dressed, despite the pain the Acharya remained calm. He used to say, "The body, the disease, and the spirit (soul or Atma) all perform their own functions independently." Discrimination was his all in all - the motto of his life. While the wound was being healed, he took the great vow of Sallekhana. In Jainism, Sallekhana means to end the life voluntarily by giving up all attachments and aversions along with food and water and remain in meditation until death. This is one of the way a person attains divine-death (Samadhi-maran). During Sallekhana, Acharya-shri lived for thirty four days, but not even once he sigh from grief and distress! Such great men have developed non-attachment not only towards all worldly objects, but even their own body. we learn this from such surprising events of their life. (3) This is an event which is about 125 years old. One night there was a full-moon and near the bank of the river Ganges, a small boat was moving on the river. There was only one passenger with the boatman. The boatman was tired of work after a long day. The passenger said, "Well friend, rest for a while. We will proceed further after some time." The boatman was tired agreed and rested for a while. The passenger strolled on the bank. After some time he saw something lying on the ground. He ran to the boat and said, "Move the boat on quickly!" "What are you afraid of?" asked the boatman. "Get the boat moving! I shall explain later," replied the passenger. The boat moved away to some distance. The boatman said, "Now tell me what were you afraid of. What did you see?" The passenger explained, "As I was walking on the bank I saw a bag full of money. I observed it closely and my mind felt covetous. I therefore ran away from it and approached you. How can I, an ordinary man, subject myself to covetousness and grab anything not for my own? I therefore ran away with firm determination." The boatman simply stared at the passenger in all amazement. This passenger was Dindayal whose son Shree Naga lived his whole life as a pupil of Shree Ramkrishna Paramahansa, who was a great self realized person of the recent time. They lived near Calcutta in the state of Bengal.