Ashwin Shukla Tritiya,  Shukravar, Vikram Samvat 2068

The Main Obstacle to Spiritual Discipline

He has not respected us, he has opposed us, he has caused me to incur losses, he has been an obstacle in my business,  he has prevented me from progressing -  it is a mistake on our part to think that the other is the cause or instrumental in our lack of progress.  This blunder results in a calamity that we instead of taking responsibility for our sufferings,  blame others.   The day we realize this fact, that very day our spiritual progress will begin.  There is no doubt about it.  As long as the sight is on the other, that he did not do so-and-so, till then there will never be any progress; because the route was incorrect from the very beginning.  However much we walk on the wrong path, it will never lead us to our destination.  Those who say, that what was my fault in this, it is not my fault -  this sort of thinking itself is a fault.  Not seeing one's faults -  is itself in reality placing the flaws on a firm foundation.  "Paro dadaatitee kubuddhiresha"  He who thinks that he can create favorable circumstances, has a false pride.  "Aham karomitee vruthaabhimaanah"  Favorable and unfavorable circumstances appear and disappear, just as day and night follow each other, so do pleasure and pain follow each other.  If we feel happy and sad in favorable and unfavorable circumstances respectively, we shall be deprived of the spiritual gain in the form of the supreme bliss which is totally free from any kind of suffering.  If you renounce pleasure, attachment to pleasure and desire for pleasure, all your sufferings will come to an end and you will attain bliss. 

If you think seriously, you will come to know that sorrow or suffering is nothing but the desire for happiness. There is no other sorrow of any sort. There is nothing called sorrow.  He who has a desire for happiness will have to suffer. The Lord declares – "The pleasures that are born of contact (with objects) are only sources of pain and they have a beginning and an end"  (Gita 5/22).  Pleasure does not stay but its hope and desire persist.  Moreover it leaves an impression on the heart.  If the desire for pleasure is renounced, then there will be tremendous gain.  Now what is that gain? 

The Lord declares - 

Yam labdhvaa chaaparam laabham manyate naadhikam tatah |  

Yasminsthito na duhkhena guruaapi vichaalyate (Gita 6/22) 

"Having gained which, he does not reckon any other gain greater than that and wherein established he is not shaken even by the heaviest affliction." 

That gain never diminishes and affliction can't touch it.  Therefore there should be no attachment to the pleasure born of sense contacts.  Moreover you should neither think of it nor wish and endeavor for it.  Endeavor to earn your livelihood for the sustenance of this life.  But do not aim at enjoying pleasures, otherwise you will get entangled.  If you have any doubt about it, ask me.  But if you have understood it, accept it starting today.  Be alert and determined never to enjoy the pleasure born of sense contacts.  If sometimes you get deluded by such pleasure and feel pleased, you should immediately realize that you are wrongly swayed by it.   O' Lord !  what just happened!  As soon as you realize this fact, your attachment to it, will be renounced because it has no strength of its own.   It is without any foundation or root, while the foundation or root of supreme bliss is God. Hence the supreme bliss never perishes.

All the mundane pleasures as well as pains are transient.  So they can't stay with you forever.  But God ever lives with you though He is not seen.  Instead of regarding the world as yours, you have to regard God as yours even though He is not seen. 

Attachment to sense-objects obstructs the way of even those sages who lead a pious and secluded life by eating edible roots and fruits.  Therefore those who think that they can derive pleasures from worldly objects and hanker after them commit a blunder.     

Narayana !  Narayana !  Narayana ! 

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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Date : 28th September, 2011 – Saadhan ki mukhya baadha

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Ram Ram

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Ashwin Shukla Dvitiya,  Budhvar, Vikram Samvat 2068

The Main Obstacle to Spiritual Discipline

The main obstacle to spiritual discipline is your attachment to the pleasures that you derive from the contact of your senses with their objects.     You derive pleasure from the world and get pleased in favorable circumstances – this itself is the obstacles to your spiritual path.  If you derive pleasure even from the spiritual practices and feel satisfied with it, your spiritual progress is hindered.  As the modes of passion and ignorance bind man (spirit), so does the mode of goodness bind by attachment to happiness "Sukhasangena badhnaati" (Gita 14/6) .  It is a fact that if you renounce your attachment to pleasure, you will be free from all sorrows and sufferings and you will attain the supreme bliss.  The is the absolute truth !  It is a very solid point.   If attachment to pleasures goes away, then you will attain eternal joy, all sorrows will come to an end.  The pleasure that you derive from prestige, honor, contact with sense-objects and favorable circumstances is the main obstacle.  If a person shows bravery and does not get attached to pleasures, he can make spiritual progress very quickly.  Total renunciation of attachment to pleasures leads to progress naturally and automatically.  The Lord declares –"Tyaagaacchaantiranantaram"  "Peace immediately follows renunciation"  (12/12).  This is something very important. 

I kept giving lectures for a number of years.  I listened to divine discourses and gave discourses, I even studied the scriptures and holy books for several years but could not discover where is the obstacle and why is there  obstacle to spiritual progress?  Many years passed by, after which I discovered what the issue was. Therefore, I have explained it to you so that you may not remain in the dark.  You can't attain peace without renouncing attachment to pleasure.  Even if you take delight in peace, you will not attain the supreme bliss (salvation).  If you want to attain salvation, if you want liberation, then you will have to renounce attachment to pleasure.  You will have to renounce prospect, hope, desire for pleasure.  You will have to renounce enjoyment of pleasure.   It is a confirmed fact that without renunciation you can't attain peace.  The Lord declares – "Ye hi sansparshajaa bhogaa dukhayonaya eva te"  (Gita 5/22)  "All the pleasures that are born of contact (with objects)  are only sources of pain"  (Gita 5/22).   The so called pleasures indeed are very painful because they deprive a striver of the supreme bliss of God Realization.  All kinds of pleasures derived from sense-contacts, honor, praise, comforts, rest and relaxation, hoarding, prosperity, knowledge, wisdom etc.  are all based on pride and they are all obstacles to spiritual progress.   Neither experience of pleasure, nor knowledge of pleasure is an obstacle, but it is the desire within for pleasures and hope of continuing to get pleasures, which is an obstacle.   It is the cause of a lot of the nonsense within us.  We feel bad, if someone stands in the way of our pleasures.  In this there is one very extra-ordinary point.  Gentlemen, others appear bad in our eyes, this itself is the main flaw (defect).

Sukhasy duhkasya na ko'pi daataa

Paro dadaatiti kubuddhiresha |

Aham karameeti vrthaabhimaanah

Svakarmasootragrathito hi lokah ||

(Adhyaatma Ramayana 2/6/6)

"No one gives us pleasure or pain.  It is unwise on our part to think that someone else gives us pleasure or pain.   It is our false pride if we think that we do something, because people are chained by their own actions."     

(to be continued) 

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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Date : 27th September, 2011 – Saadhan ki mukhya baadha

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Ram Ram

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Ashwin Krishna Amavasya, Mangalvar, Vikram Samvat 2068

There is No Delay in Attaining Spiritual Enlightenment

(continued) 

Listener -  Maharajji, what about indirect and direct knowledge? 

Swamiji – See ! Right now do not bring up any talk about books and their contents.  If you wish to silence me by quoting books in testimony of your argument, then I will become silent.  What else will happen?  However, will it bear any fruit?  Will it solve the problem?  No,  the problem will rather become more complicated. I frankly want to say that knowledge neither is nor can be indirect.  Knowledge is always direct.  If it is knowledge, how can it be indirect?  And if it is indirect, how can it be knowledge?  Think over the topic seriously,  as I have done.  Scriptural Text Books prove to be useful, but they are more harmful than useful.  When I make this utterance, I seem to be an atheist.  But after thinking, I have come to the conclusion that, if you want to attain spiritual enlightenment or salvation, stop such discussions and arguments.  Experience or knowledge is never indirect. 

Listener -    If a person assumes some thing, is it not indirect knowledge? 

Swamiji -  This is not something assumed, this is what you have merely learnt.  There is a difference between what you assume, what you learn and what you know.  A parrot learns to utter "Radhe Krishna, Gopi Krishna", the names of God.  But does it mean that it has gained indirect knowledge?  No, it can't be so; there can't be indirect knowledge. Whatever is indirect, can never be knowledge. The inner sense and other sense organs are the axis; how can that which is beyond their access be knowledge?  This is a process. If you follow this process it is also O.K.  This process consists of different steps such as discrimination, dispassion, possession of six divine traits (tranquility, self-control, indifference, endurance, faith, composure and desire for salvation).  Then he should practice hearing of the scriptures, cognition, and constant musing.  After it he should renounce affinity for the entire creation so that only Pure-Consciousness may remain.  This is a very long path which does not lead to instantaneous perfection or spiritual enlightenment. 

Listener -  Maharajji,  You said that we are not bodies;  the body is different from the soul.  We accept it because You say so.  

Swamiji -  This is no acceptance at all, this is mere learning.  Even if you don't experience, you should have a firm conviction (assumption) like Parvati who declared -  "It is my firm conviction that I'll marry only Lord Shankaraeven though millions of births may pass otherwise I'll remain a virgin.  I'll not ignore Narada's preaching even if Lord Shankara Himself asks me a hundred times to do the contrary"  (Manasa 1/80/3) 

According to her God may err but Narada can't.  This is called conviction (assumption).  We should have a firm conviction that the "body" and "I" are different. Even if Brahma, the creator may declare That "I" and "my body" are one, I'll not agree with him because he may err in his judgment.  We may not understand it but it is a fact that we are different from our bodies.  Such firm conviction like knowledge leads to salvation or spiritual enlightenment.  You marry a girl and accept her as your wife or not?  Tell me whether you have any doubt or think contrary or have opposite notion to this?   Tell me, what is there besides belief, acceptance and conviction in it?  A chaste wife becomes a "sati",  burns herself bravely on the funeral pyre of her dead husband, only because of a strong belief.   Even on burning, the fire does not appear to be bad.    

(to be continued) 

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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Date : 25th September, 2011 – Bhagwat Praapti ki Sugamta 

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Ram Ram

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Ashwin Krishna Chaturdashi, Somvar, Vikram Samvat 2068

There is No Delay in Attaining Spiritual Enlightenment

(continued)  None of you who are assembled here can at all accept that you are the "vilest", worst of worst sinners in the world.  Out of humbleness, like saint Tulasidasa, you may declare that you are more crooked, more vile and more voluptuous than anyone else.  "mo sam kaun kutil khal kaami"  As it does not appeal to you that there is no delay in spiritual enlightenment, so must you be feeling convinced that you are not the vilest of all sinners.    How can you or anyone else accept that you are the vilest sinner when you listen to divine discourses, chant the divine Name, offer adoration to God, offer morning and evening prayer, recite the Gayatri verse and remain engaged in such other divine activities? If indeed you feel that you are the vilest sinner, you will have a burning sensation which will lead you to immediate spiritual enlightenment. The reason is that the burning sensation has a great power to destroy sins. 

Listener -  Maharajji, the impressions of the past are such that we have a firm belief that spiritual enlightenment is possible only by worshipping God, by chanting His Name and by spiritual practice.  The study of books also supports the same belief. 

Swamiji -  I have also studied books.  Whatever I say is also quoted from books.  Is there any mention that spiritual enlightenment takes any time in the two verses that I have recited?  As it is true in the Discipline of Knowledge, so is it true in the Discipline of Devotion.  The Lord declares - 

Api chetsuduraachaaro bhajate maamananyabhaak |

Saadhureva sa mantavyah samyaagvyavasito hi saha || (Gita 9/30) 

Even if the vilest sinner worships Me with exclusive devotion, he should be considered a saint, for he has rightly resolved." 

In both the verses (4/36 and 9/30) the terms "api chet" (even if) have been used.  It means that you are not the vilest sinner; but even if you are, you will attain spiritual enlightenment.  But if you are not, there is no question of your not attaining spiritual enlightenment.  Now the question arises why the Lord declares that he should be considered a saint "saadhureva sa mantavyah".  The answer is that he does not possess the virtues of the saint such as lack of ill-will for all beings "adveshtaa sarva bhootaanaam" etc., then too he should be considered a saint. As knowledge (wisdom, knowing) is important in the Discipline of Knowledge, so is assumption (acceptance, conviction) important in the Discipline of Devotion.

Acceptance (assumption) fundamentally is not at all different from knowledge (knowing) and it is in no way less effective than knowledge.   

To accept the essential element (truth) is itself called to know.  The influence that acceptance has, is not any less than knowing.  Just as a child accepts (assumes) a woman to be his mother without knowledge and verification.  "yo maamjamanaadin cha veti lokamaheshvaram"  (Gita 10/3)  In the first half of this verse,  "He knows Me"  as unborn and beginningless, the Great Lord of the worlds"  (Gita 10/3) the term "knows (vetti) stands for acceptance (assumptions) rather than knowledge, because how will a person know that God is beginningless?  He will have to assume it.  Similarly in "janma karama cha me divyamevam yo vetti tattvatah"  (Gita 4/9)  "He thus knows My divine birth and action in their true nature" (Gita 4/9), the term "knows" stands for "assumes".  The reason is that only he who was born earlier than God can know His divine birth and action (creation, preservation and dissolution etc.).  So here the expression "knows in true nature" stands for "a firm assumption." (an acceptance).  Similarly the term "jnaatvaa" (knowing or having known) in the following verse also stands for "having assumed"  - (to be continued) 

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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Date : 24th September, 2011 – Bhagwat Praapti ki Sugamta 

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Ashwin Krishna Trayodashi, Ravivar, Vikram Samvat 2068

There is No Delay in Attaining Spiritual Enlightenment

Ashwin Krishna Vaishnav Ekadashi, Shanivar, Vikram Samvat 2068

There is No Delay in Attaining Spiritual Enlightenment

Listener -  Maharajji, it is our strong conviction that you possessed renunciation and dispassion; and you practiced spiritual disciplines, therefore your inner sense was purified and you attained spiritual enlightenment in no time.  But how can it be applicable to the ordinary mortals like us whose inner-sense is not pure? 

Swamiji -  Your point regarding this, is totally incorrect.  See !  I want to make it clear !  It is not in my abilities to make you believe this.  This point is fixed within me; but it is not that this point does not stay within you! However impure your inner senses may be, Gita says -   

Api chedasi paapebhyah sarvebhyah paapakrttamah | 

Sarvam jnaanaplavenaiva vrjinam samtarisyasi ||  (Gita 4/36) 

"Even if you are the most sinful of all sinners, you will cross all sins by the boat of knowledge (wisdom) alone, without any doubt".  Just pay attention to the terms used by the Lord in this verse.  The term "paapebhyah" in the plural form denotes "all sinners,"  yet the Lord has used the term "sarvebhyah" which also stand for "all". Besides these two terms, He has used the term "Paapakrttamah" which is in the superlative degree.  It means that he is the most sinful of all the sinners.  Now think how much more impure the inner sense of such a person should be.  Do you think that you are such a sinful person? Perhaps not.  The Lord declares that even such a vilest sinner crosses all sins by the boat of wisdom.  Further in the next verse He declares - 

Yathaidhaamsi samiddho'gnirbhasmasaatkurute'rjuna |

Jnaanaagnih sarvakarmaani bhasmasaatkurute tathaa ||  (Gita 4/37)

"O' Arjuna, as the blazing fire reduces fuel to ashes, so does the fire of wisdom reduce all actions to ashes." 

Mark the terms used in this verse.  The terms "samiddhah agnih" have been used for the blazing fire rather than the common fire.  The term "agnih" (fire) is in singular form while the term "edhaamsi" (fuel) used with it, is in the plural form.  The term "bhasmasaat" means total destruction without leaving even ashes behind.  The Lord has given these two illustrations to explain the truth to us.  In the first illustration He has mentioned that the vilest sinner shall cross all sins by the boat of wisdom.  But the doubt arises that the ocean will still remain.  In order to remove this doubt, the Lord has given the second illustration by declaring that the fire of wisdom reduces all actions to ashes and no trace of sins is left behind.  Here the term "karmaani" (actions) was enough to serve the purpose.  But the Lord has used the adjective "sarva" (all) with it in order to explain that all actions whether they are "sanchita" (accumulated) or "kryamaana" (present) or "praarabdha"  (in the form of fate) are destroyed. There is no question of any delay in it.  

(to be continued)  

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

====================================

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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FOR MESSAGE IN HINDI PLEASE VISIT

Date : 22nd September, 2011 – Bhagwat Praapti ki Sugamta 

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IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS.

Ram Ram

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HINDI : www.swamiramsukhdasji.org

Ashwin Krishna Ekadashi, Shukravar, Vikram Samvat 2068

There is No Delay in Attaining Spiritual Enlightenment

The gist of the topic which I am going to explain is that we should renounce whatever is unfavorable to our progress, whatever is not beneficial, rather harmful for us. That is all there is to it.  There is nothing lengthy and complicated.  Peace immediately follows renunciation.  "Tyaagaachaantianantaram"  (Gita 12/12). Tell me frankly if there difficulty if any at all in this sort of renunciation, so that we may discuss it further, and expound clearly and with ease.   Don't bother about what people will think of you or whether they will honor or dishonor you, or praise or blame you.  If you want to attain spiritual enlightenment, don't bother about what people say or do.  Narayana Swami declares - 

"Tere bhaave jo karo bhalo buro sansaar

Narayana tu baith ker apno bhavan buhaar || 

"You need not bother about the good or evil the worldly people do.  You should cultivate virtues by minding your own business." 

Spiritual enlightenment which follows renunciation is to be attained just now, it requires no delay.  But people think within that it will take its own time.  Gentlemen, I have thought over it deeply and come to the conclusion that it is something pertaining to the present rather than the future.  What is to be constructed takes time, but what already exists does not take any time, it is attained instantaneously.  Therefore that which is false, unreal, improper and useless in our knowledge, is to be renounced. That is all.  Renunciation is instantaneous and so is self-realization or spiritual enlightenment. 

The Lord declares – " the unreal has no existence and the real never ceases to be"  (Gita 2/16), and further He declares,  "the truth of both has been perceived by the seers of truth."  The term "perceived" rather than "done" has been used.  The reason is that it takes time to do a piece of work but it does not take much time to see it.  If you take time, it means that you don't like to see, you rather like to do,  the Disciplines of knowledge, Devotion and Action bear instantaneous fruit in the form of spiritual enlightenment because it is neither to be constructed nor to be brought from somewhere, nor to be carried anywhere nor to be changed.  Therefore how can it need any time?  Think over it. 

(to be continued)  

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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Date : 21st September, 2011 – Bhagwat Praapti ki Sugamta 

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IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS.

Ram Ram

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परम श्र्धेय स्वामी रामसुख दास जी महाराज का दुर्लभ प्रवचन के लिये यहा क्लिक करे

Ashwin Krishna Dashami, Guruvar, Vikram Samvat 2068

True Humanity

He whose nature and inner sentiments (bhaav) are to share in the sufferings of others, can never ever enjoy pleasures while others are suffering.  A person with a noble heart can't cook and relish delicious dishes, if his neighbor is starving.   Under such circumstances, he can't relish food at all. But those people who cause suffering to others, will they suffer on accord of other's sufferings?  Such people who cause suffering to others for their own happiness, dishonor others for their own honor, blame others for their own praise, dismiss others for their own position, don't deserve to be called human beings.  They are not human beings at all. They are animals!  Animals that are so lowly, that they have neither horns, nor tails.  They possess human body and beasty nature.  Birds and beast are purified by reaping the fruit of their sinful actions.  But vile persons, who cause sufferings to others, pave the way to hells by committing new sins.  In the Ramcharitramanasa Lord Rama says to Vibhishana –

Baru bal baas narak kar taataa | 

Dusht sang jani deyi bidhaataa || (Manas 5/46/4)  

O' dear friend, it is better to live in hell, but let providence not give us the company of vile persons (Manasa 5/45/4) 

It is vile to be happy and sad with one's own happiness and sadness.  Our stay in hells will expiate our sins and purify us, while company of the vile will lead us to different kinds of hells. 

Animals don't incur sins by causing suffering to others because the ordinance of sins and virtues is applicable to human beings only. Birds and beasts cause suffering to others in order to satisfy their hunger, rather than for pleasure and prosperity.  But a millionaire or a multi-millionaire that goes on hoarding wealth by causing suffering to others does not deserve to be called a human being.  He is worse than an animal.  This human life aims at purification. Those who cause suffering to others commit sins and they will have to reap horrible fruits. 

The inner sense of those who don't feel happy in the happiness of others and compassionate with sorrow of others is impure.  Their impure inner sense paves the way to hell for them. The inner sense of animals is not so much impure because they don't kill beings for pleasure.  They satisfy their hunger with the kill.  Men are free to perform new actions while animals have to reap the fruit of their past actions.  Men prepare delicious dishes and relish them and thus they incur sin.  True humanity consists in being happy with others' happiness and sad with others sadness.  So every human being should have the sentiment how can all beings be happy and how can they be relieved of their sufferings? 

Narayana !  Narayana !!  Narayana !!!

From book "Ease of God Realization" in English by Swami Ramsukhdasji.

====================================

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

====================================

FOR MESSAGE IN HINDI PLEASE VISIT

Date : 20th September, 2011 – Bhagwat Praapti ki Sugamta 

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IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS.

Ram Ram

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