Essence of Truth

Question: It is quite apparent that the world is ever-departing by nature. But how to see that The Essence (The Truth) is self-attained?

Answer: The seer is always "IS" and one that comes under the purview of vision always "IS NOT". It is told for this very reason that,Hai so sundar hai sadaa, nahin so sundar naahin Nahin so paragat dekhiye, hai so deekhe naahin That which IS is ever splendid, that which IS NOT, is not so; That which IS NOT is revealed as seen, that which IS, is not seen. The meek submission to believe that the "NOT" is the "IS" breeds the wanderer within making him stuck, thus never reaching the "IS"; then how can one see the "IS"? Therefore, a true seeker should stay in the very awareness quietly within which the "NOT" is revealed. Then the same that seems to slip our understanding starts becoming closer and closer to our presence, thus beginning to see that "IS".There are many activities, dealings, transactions and changes going on in this world. But within which all these happen, no traces of activities, transactions and changes can ever exist in that "IS". That eternal presence ("IS") remains as is. Someone is taking birth, someone is dying, someone is coming, someone is going, someone is laughing, someone is weeping, someone is comfortable, someone is miserable, someone is angry, someone is calm, someone is immersed in pleasures, someone is established in equanimity, someone is talking, someone is sitting quiet, someone is waking up, someone is sleeping, but amongst all these there is one that remains unperturbed and complete as is. In That there cannot be even an iota of change of any kind. Therefore, in spite of being respectfully involved in various activities and engaged in relating with the world, a seeker's focus remains in that constant presence "IS-ness" as such. Bhagavadgita says,Vidyaa vinayasampanne brahmane gavi hastini Shuni chaiva shvapaake cha panditaah samadarshinah (Gita 5/18)'Great wise men see that constant reality (Paramatmatattva) in a Brahmin blessed with scholarliness and humility, in a cow, in a dog as well as in one who eats dog-meat.'Samam sarveshu bhuteshu tishthantam parameshvaram Vinashyatsvavinashyantam yah pashyati sa pashyati (Gita 13/27)'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'This eternal equanimity is considered as 'Non-Action' (akarma) in the path of action (Karma Yoga), as 'The Self' in the path of knowledge (Gnyaana Yoga), and as 'The Divine' (Bhagwaan) in the path of devotion (Bhakti Yoga). That is why a Karmayogi sees non-action in all the activities and all activities as established within the non-action:Karmanyakarma yah pashyedakarmani cha karma yah (Gita 4/18)A Gnyaanayogi sees The Self in all the beings and all the beings as established within The Self:Sarvabhutasthamaatmaanam sarvabhutaani chaatmani (Gita 6/29)On the other hand, a Bhaktiyogi sees the divinity (Bhagavan) in everything and everything established within the divinity (Bhagavan):Yo maam pashyati sarvatra sarvam cha mayi pashyati (Gita 6/30)The purport is, a Karmayogi sees (and experiences) only The One non-action (absence of any relation with any specific activity i.e. detachment) in all the activities; a Gnyaanayogi sees The One self in all the beings; and a Bhaktiyogi sees The One Divinity in everything as such. A Karmayogi does everything for others' welfare keeping no relation or attachment toward the specific actions or their possible results. Therefore, due to the absence of any particular attachment toward the actions, he experiences the equanimity in all the activities as such. As one thinks of Haridwar or Kolkota, different objects and beings associated with the respective places spring into the mind (as if they exist); but, all these are fabricated by the mind within itself. Actually there is no object or being, except for the one mind, in the kingdom of the mind. Same way, in a realized one's (a Gnyaanayogi's) viewpoint, except for The One Self, nothing else can wield any independent existence as such. Once Lord Brahma stole allthe cows and the cowherds away. Then, Bhagavan Krishna took the form and position of every calf and every cowherd. Nobody could get any clue regarding this miraculous deed of The Bhagavan. When Baldevji observed the extraordinary love that the cows were showering on their calves and the extraordinary affection the cowherds were receiving from their parents, he got suspicious. He realized how One Bhagavan Sri Krishna had taken the multiple roles of the calves as well as the cowherd boys. Same way, for a true devotee (Bhaktiyogi), the same divinity appears in every form around. That means, from a true devotee's viewpoint, nothing can have any independent dominion except The Bhagavan.