Swami RamSukh Das G Maharaj Ka Satsung

                                     Gita's Yoga of Detachment
(continued)

It is only attachment that is the root cause of the differences between the two, and it is that alone that leads to bondage. On becoming detached one immediately and effortlessly realizes the eternal relation with God, and on establishing an affinity with God, attachment is wiped out. Both Karmayog and Jnanayog destroy attachment and when attachment is wiped out, relationship with God is established. Bhaktiyog establishes a relationship with God, and on establishing relationship with God, worldly attachments are wiped out. Therefore Lord has given two explanations for "Yoga" -
"dukhasanyogaviyogam yogasangitam" (Gita 6/23) and "Samatvam yog ucchyate" (Gita 2/48). The point is the separation from the world itself is also called "Yog" (Union) and Eternal Union with Paramatma (God) is also called Yog. The separation from the world is perpetual and constant and union with God is perpetual and constant. That which remains perpetual and constant, that itself is called "equanimity". That equanimity is the form of God - "Nirdosham hi samam brahm" (Gita 5/19). When there is dis-association from the world, then one experiences union with Paramatma, and when one experiences the union with God, disassociation from the world takes place.

There are two things in front of us – permanent and temporary. When we think deeply we are the same now as we were in childhood; however, that body has not remained, that place has not remained, that time has not remained, those associations have not remained, that condition has not remained, that situation or circumstance has not remained, those sentiments have not remained. Disassociation with all of these has taken place. Just as the flow of Gangaji is constant and perpetual, similarly this world is flowing constantly and perpetually. It does not remain still even for a moment. It is perpetually and constantly moving and flowing in the direction of the non-existent (perishing).

As old as we are, that many years have gone by. Taking a looks at this body, we think that we are living. This is absolutely false! The truth is that we are dying. We say that we are now fifty years old, then as such, from our age, fifty years have gone away. Now one doesn't know how many years are remaining, but we have definitely died fifty years - there is no doubt about this. When birthdays come, we celebrate most joyfully, that we have turned fifty ! But in fact we have not turned fifty. We have died that many years. The point is we are constantly and perpetually separating from this world and this body. If we experience this separation, then we will experience the eternal union with God.

One example that has been given is that when a boy and a girl is born in a family, then the feeling that remains in your mind is that the boy will stay whereas the girl will go away. Knowing this, the attachment for the boy is far more than for the girl. Knowing full well and resolving in your mind that the girl will someday get married and leave the house, your attachment towards her is less from the very beginning. Similarly, this body, things, money-possessions, respect-honor, recognition-esteem etc all in all are only like your daughter, that will not remain with you. The entire world is constantly separating from you and this process of separating never stops. In the end, there will be separation from the world. There is no doubt whatsoever about this. Even if you get a lifespan as much as Brahmaji, then too, the association with the world will not last. Inspite of this due to the attraction and attachment to the world, the relationship with the world appears to be stable. Wiping away this attachment is the main aim of human life and in that is success of human birth; because such discrimination (vivek) is not possible in any other form of birth.

(To be continued)

From book in Hindi "Jit Dekhu Tit Tu" By Swami Ramsukhdasji

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 29TH October, 2011 – GITA KA ANAASAKTI YOG

http://www.satcharcha.blogspot.com/

Swami RamSukh Das G Maharaj Ka Satsung !!!!!!!!!!!!!!!

Gita's Yoga of Detachment

"Yog" has various meanings. Grammatically speaking, the word "Yog" has three primary applications -

1) "Yujir Yoge" relation - i.e. Eternal relationship with God
2) "Yuj Samaadhou" - In a state of "Samadhi" (deep absorption in meditative state)
3) "Yuj samyamne" - a state of self restraint i.e influence of capability and competence.

In this way, there is all three, relationship, meditative trance and capability, in the word "Yog". Although in Gita, the above mentioned word "Yoga" can mean either of the three, it has mainly been used to mean eternal relationship (eternal union) with God.

Tam vidhyad dukhsamyogaviyogam yogasangitam | (Gita 6/23)

The separation from the assumed union with pain (travails of worldly life) is called Yoga.

All the relations in this world, they are all-in-all going to separate, all the union in this world will become dis-union. That which appears as union right now, it was not there at one time, and later on as well it will not be there. Only in the middle it appears as union. In this the union is impermanent and the separation is eternal. The separation with the world is constant, and union with God is constant. Therefore there is only separation with the world and there is union with God and union with God itself is disunion with the world. Whether we accept or not , whether we believe or not, whether we give attention to it or not, our relationship with God is Eternal. Why are we not able to experience this eternal relationship?

The reason we have developed attachment to that whose separation is at all times and it is so without any doubt. We know the body, the wealth, the family, the honor-respect, the dishonor-disrespect etc will not remain, rather it will go away, we know that its separation is a certainty, then too by mistake we have created a fondness for these things, in other words, we have developed attachment to these things and have created an eternal relationship with them. If we develop detachment towards these things then we will realize our eternal relationship with Paramatma (God).

No one has ever had a disunion with Paramatma, nor will they ever have, it is impossible for that to happen. Therefore the Yoga of Detachment means - that which we have never been united with, at present there is no union with it, and in the future there never will be any union with that, there is no possibility of any union with that, become disconnected from that, let there be objectivity from that world and let one realize the eternal union (relationship) with Paramatma.
When attachment is wiped out, the eternal disconnection (non-existence) of the world and connection (existence) of Paramatma will be realized.

It has been said in the Gita -
Naasato vidhyate bhaavo, naabhaavo vidhyate satah | (Gita 2/16)

"the unreal has no existence and the real never ceases to be, the truth of both has been perceived by the seers of truth." Gita (2/16),

The point is that the non-existence of the unreal things is constant and the existence of the real thing is constant. Even though right now it appears as if there is union with the world, but in the end it will lead to disunion. Though it appears that there is disunion with Paramatma, there is eternal union only. Let that union that we have assumed with the perishable continue on - this desire itself is the main obstacle in eternal union. To be continued)

From book in Hindi "Jit Dekhu Tit Tu" By Swami Ramsukhdasji

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 25TH October, 2011 – GITA KA ANAASAKTI YOG

http://www.satcharcha.blogspot.com/


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

Shrdehy Swami RamSukh Das Maharaj G Ka Satsung

Gita's Knowable Supreme Truth

(continued)
That All Pervading, All Governing, In All Forms, Paramatma (Supreme Lord), that alone is worthy of knowing. That alone, All Pervading Impersonal Spirit of the entire Universe (Parabrahma) Paramatma, without form and attributes (nirguna – niraakar), unseen in the world and pervasive in Nature, takes the form of this world. That very same Paramatma when seen in the form of causative action through Nature, is seen with attributes and form, and is known as the Three – Brahma, Vishnu, Mahesh. That very same Paramatma, when there is destruction of Dharma and rise of Adharma, then for the protection of the Sadhus and destruction of the evil-doers and to establish Dharma reincarnates as Lord Ram and Lord Krishna. And comes into the experiences of spiritual aspirants, in the form of light, through the words of Saints. The saints have described as Master, or Lord of Immortality.
And they have also said that the Lord Himself in the form of discrimination, "a swam," sends the saints from immortal lands to the world to spread devotion and to see to the benediction of the world. That Lord Himself is the master of Vaikunth, of Kailash and for Goloka, Divyasaaketaa, Divyadhaam, Salyalok etc and is called by various different names. And attainment of That Lord itself is the attainment of Paramatma, liberation, attainment of the Eternal Abode, attainment of Eternal State, attainment of Eternal Peace, attainment of flawless state, attainment of eternal Union and eternal peace etc. etc. by various names it has been elaborated out in the Gita and in various other Holy books. That very same best of all, eternal and supreme spirit, is called "gyeya tattva" in Srimad Bhagavadgita. For its attainment, the Lord says -

Yam labdhvaa chaaparam laabham manyate naadhikam tatah |
Yasministhito na dukhakhen gurunaapi vichaalyate || (Gita 6/22)

After the attainment of that state, he never goes astray. There are two reasons for man to deviate from his path - one is when he has great hopes of attaining something from the things acquired; and secondly, where ever he stays, if difficulties arise there, then he becomes moved and deviates from his path. On the removal of these two causes, the Lord says that there is no greater gain than the attainment of that Supreme Knowable essence. Even in God's eyes, he does not see any gains greater than this, because there is no truth that is greater than that, and in the enlightened great souls, the enjoyment of pleasures does not remain. Therefore in the absence of individuality, even if the worst of worst sorrows comes forth, who is the one then to go astray? How is he going to go astray? That great soul is ever established in the self, free of all modification. He rises above the three modes of nature, i.e, he becomes "gunateet."

The Lord says -

He does not hate illumination, activity and delusion when those are abundantly present, nor does he long for them, when absent. (Gita 14/22)
He who like one unconcerned, is not moved by the modes of nature and established in the self remains apathetic without wavering, knows, that it is only the modes that act. (Gita 14/23)
He regards pain and pleasure alike, dwells in his own self, views a clod of earth, a stone and gold alike, remains equable amidst the pleasant and the unpleasant, is firm and treats blame and praise alike; he equates honor and dishonor and is the same to friends and foes, free from all pride of doership in all activities – such a man is said to have risen above, the three modes of nature. (Gita 14/24-25)

The fruits of the experience of Gita's Supreme Knowable state is this alone.

Narayana ! Narayana !! Narayana !!!

From "Sadhan, Sudha, Sindhu" in Hindi by Swami Ramsukhdasji

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 24TH October, 2011 – GITA KA GYEYA TATTVA

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

Ram Ram

Swami RamSukh Das Ji Maharaj Ka Satsung !!!!!!!!!!!

Kartik Krishna Dasmi, ShaneeVaar, Vikram Samvat 2068

                                              Immense Grace in Unfavorable Situations

Man desires favorable situations, but he does not want unfavorable situations - this is his cowardliness. To desire favorable situations is main bondage. There is no other bondage besides this. To get rid of this desire, God most lovingly and with great fondness sends unfavorable situations. If unfavorable situations arise in this world, then he must understand that there is immense grace of God on him. An extra-ordinary grace has been bestowed on him. There is so much joy, peace, contentment, what to say? Attainments of unfavorable situations is as if attainment of visible and evidential Essence, the Supreme Spirit (Paramatma tattva). God has said - "Nityam cha samchittattva mishthaanishthopapattishu" (Gita 13/9). When unfavorable situations arise, remain happy and contented - this is the mother of equanimity. In Gita this "equanimity" has been highly praised.

When Lord Vishnu did not become offended in spite of being kicked in the chest by Bhruguji, he was regarded as the best of all "devatas" (demi—gods). He began to press (massage) Bhrugu's feet and said "Bhruguji! My chest is very hard, and you feet are very soft; your feet must be hurt by this!" I am a ray of consciousness (ansh) of that very God - "Mamaivaansho jeevaloke" (Gita 15/7). Even being an "ansh" of Him, we are not able to respect those who kick us in the chest, then how are we a devotee of God? On receiving unfavorable situations he should consider these to be a golden moment, and dance that it is immense grace of God that has showered upon him. I am hesitant to say that such a golden opportunity is not recognized by every man. If you tell someone that "you are not recognizing and aware, then he sees it as disrespect. If we get such an opportune moment, and we recognize that there is immense grace of God in this, then it is a very beneficial point.

It is said in the Gita, a man that is self-controlled (yogi), i.e. controlled and free from attraction and aversion, while using objects with the senses,attains placidity of mind. Such a person of tranquil mind, soon becomes, firmly established in God. (Gita 2/64-65) He who remains joyful and contented in the worst of unfavorable situations, his intellect becomes established in God very quickly. This is because, the joy and contentment that takes place in unfavorable situations is the mother (Janani) of equanimity. If you gain this joy and contentment, then understand that you have acquired the mother of equanimity and the grand-mother of the attainment of supreme spirit, whether you may call her a paternal or maternal grand-mother. (to be continued)

From "Sadhan, Sudha, Sindhu" in Hindi by Swami Ramsukhdasji

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 19th October, 2011 – PRATIKULTAA ME VISHESH BHAGWAT KRIPA

http://www.satcharcha.blogspot.com/

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

Ram Ram

Swami RamSukh Das Ji Maharaj Ka Satsung !!!!!!!!!!!

*दृढ़ भावसे लाभ*

कहावत है कि 'जिस गाँवमेँ नहीँ जाना है,उसका रास्ता ही क्योँ पूछा जाय?' ऐसा दृढ़ भाव हो जाय कि 'अपनी उम्रमेँ अमुक काम हमेँ नहीँ ही करना है' तो वह कार्य हो ही कैसे सकता है? जैसे सिनेमा नहीँ देखना है,तो नहीँ ही देखना है।बीड़ी-सिगरेट आदि व्यसन नहीँ करना है,तो नहीँ ही करना है।चाय आजसे नहीँ पीना है,तो नहीँ ही पीना है।समाप्त हुआ काम।अब झूठ नहीँ बोलना है,तो झूठ बोलेँगे ही क्यो? फिर झूठ निकल... ही नहीँ सकता।ऐसे ही प्रत्येक सद्गुण-सदाचारके ग्रहण और दुर्गुण-दुराचारके त्यागके लिए दृढ़ भाव बना लिया जाय तो यह भाव बहुत जल्दी बन सकता है और फिर वह अनायास ही आचरणमेँ भी आ सकता हैँ।

इसके लिए एक बहुत उपयोगी बात यह है कि हम अपनेको दृढ़प्रतिज्ञ बनावेँ।अर्थात् हरेक व्यवहारमेँ जो विचार कर लेँ,बस वैसा ही करेँ- योँ करनेपर विचारोँकी एक परिपक्वता हो जाती है,फिर संकल्प दृढ़ हो जाता है।इसी प्रकार जबानसे कहदेँ तो फिर वैसा ही करनेकी चेष्टा करेँ।बहुत ज्यादा दृढ़तासे कहेँ तो उसके पालनकी प्राणपर्यँत चेष्टा करेँ।मर भले ही जायँ,पर अब तो करेँगे ऐसे ही।छोटे-छोटे कामोँमेँ इस प्रकार दृढ़प्रतिज्ञताका स्वभाव बनानेकी चेष्टा करेँ तो हमारा स्वभाव सुधर जाता है।स्वभाव सुधरनेपर फिर बड़ी-से-बड़ी बातेँ भी जो विचार कर लेँ,वे धारण हो जाती हैँ।यह भाव-निर्माण तथा भाव-धारण-साधन बहुत सुगम है और बहुत ही श्रेष्ठ है।

सेनामेँ लोग भरती होते हैँ तब अपना नाम लिखा लेते है और समझते हैँ कि 'हम तो सिपाही हो गये।' ऐसा भाव होनेपर मनमेँ स्वयं जिज्ञासा पैदा होती है कि सिपाहीको क्या करना चाहिए।ऐसी जिज्ञासा होनेपर उनको शिक्षा दी जाती है और वह शिक्षा उनके धारण हो जाती है।ऐसे ही साधन करनेके लिए वैरागी पुरुष साधु बनता है,उसके मनमेँ आता है कि 'मैँ साधु बन गया' तो 'साधुको क्या करना चाहिये'-यह स्वयं उसके मनमेँ जिज्ञासा होती है।उसके बाद जब यह बताया गया कि साधुका यह आचरण है,साधुको ऐसे बोलना,ऐसे उठना चाहिए,ऐसा आचरण करना चाहिए,यह व्यवहार करना चाहिए तो यह साधुताकी बात वह पकड़ लेता है; क्योँकि वह समझता है कि 'मैँ साधु हूँ,अतः मुझे अब साधुके अनुसार चलना ही है।' ऐसे ही अपने-आपको साधक मान ले कि मैँ तो भजन-ध्यान-साधन करनेवाला साधक हूँ।जहाँ प्रवचनोँमेँ,ग्रन्थोँमेँ यह बात आयेगी कि 'साधकके लिए योँ करना उचित है,साधकमेँ चंचलता नहीँ चाहिए,उसे व्यर्थ समय नहीँ गँवाना चाहिए,हर समय भगवत-भजन,ध्यानादि करना चाहिए,कुसंग का त्याग करना चाहिए,सतसंग और स्वाध्याय करना चाहिए,आदि'- इस प्रकार साधकके लिए जो कर्तव्य बतलाये जायँगे,उन कर्तव्योँको वह अपनेमेँ लानेकी स्वतः ही विशेष चेष्टा करेगा; क्योँकि वह अपने-आपको साधक मानता है।अतः साधकके लिए जो बातेँ आवश्यक हैँ वे उसमेँ आ जायँगी,धारण हो जायँगी; पर जो मनुष्य अपनेको साधक नहीँ मानेगा,वह कोई बात चाहे सत्संगमेँ सुने,व्याख्यानमेँ सुने या ग्रंथोँमेँ पढ़े,उसके हृदयमेँ वह विशेषतासे धारण नहीँ होगी और न उन बातोँके साथ उसका घनिष्ठ संबंध ही होगा।

बहुत-से भाई-बहिन साधन करते हैँ,जप-पाठ आदि नित्य-नियम करते हैँ,परंतु नित्य-नियमके साथ समझते हैँ कि यह तो घंटे-डेढ़-घंटे करनेका काम है।शेष समयमेँ समझते हैँ कि हम तो गृहस्थ है,हमेँ अमुक-अमुक काम करने हैँ,हम अमुक घरके,अमुक जातिके,अमुक वर्णाश्रमके हैँ।घंटे-डेढ़-घंटे भगवानका भजन कर लेना है,गीतापाठ कर लेना है,कीर्तन कर लेना है।सत्संग प्रतिदिन मिल गया तो प्रतिदिन कर लिया।बारह महीनेसे मिल गया तो बारह महीनेसे कर लिया।सत्संग कर लिया,एक पारी निकल गयी।ऐसा भाव रहता है।इसलिए विशेष सुधार नहीँ होता,वह उस सत्संगको ग्राह्य-दृष्टिसे नहीँ देखता।ग्राह्य-दृष्टिसे देखने और साधारण कुतूहलनिवृत्ति-दृष्टिसे देखनेमेँ बड़ा अंतर है।हम सत्संगको कुतूहलनिवृत्ति या मन बहलानेकी तरह सुनते हैँ।अतः धारण नहीँ होता।इसलिए हमे सत्संगको-साधनको ग्राह्य-दृष्टिसे देखना चाहिए और ऐसा भाव रखना चाहिए कि हमेँ तो निरंतर भगवानका भजन-ध्यान ही करना है।जो कुछ कार्य करना है वह भी केवल भगवानका ही और भगवानके लिए ही करना है।इस दृष्टिसे भगवानके नाते ही सब काम किये जायँ तो उससे महान लाभ हो सकता है।

-श्रद्धेय स्वामीरामसुखदासजी

('एकै साधे सब सधै' पुस्तक से)
GITAPRESS GORAKHPUR

12th October, 2011,wednesday

Ashwin Sarad PURNIMA,  budhwar , Vikram Samvat 2068

 Gita on Character Building

 Human body is only for attaining God (Paramatma). etc. Therefore if one becomes determinate on the one aim of God Realization, then man will turn towards God.  On turning towards God, good qualities-good conduct comes on their own, and character building begins to take place.  However, if man forgets about God Realization,  and begins to hoard worldly possessions and enjoy sense pleasures, then he falls down in character.  He who loses his character, is not even worthy and deserving of being called a man. 

"Par drohee par daar rat par dhan par apabaad |

Te nar paanvar paapamai deha dhare manujaad ||

(Manas 7/39)

Bhagavad Gita's entire spiritual instructions are for building character.  Previously  Arjun's sentiment was to fight the war,  therefore he invited Lord and accepted Him in the form of a charioteer and became ready to enter the battlefield to fight.  However, Lord's intent was to see to Arjun's eternal good (salvation).  Arjun said that place the chariot in-between both the armies so that I can see who is present to fight me with both hands.   The Lord, did exactly as told and placed the chariot right in between both the armies and said,  that see the members of the Kuru dynasty (1/21-25).  On hearing the word,  Kuru dynasty,  Arjun suddenly became  aware of his family affiliated with his body.   He became frightened by the thought that all of them will die and thus turning away from his duty, said – I will not fight.   To turn away from one's duty is the main obstacle in character building.   The Lord said – O'  What are you doing?  It is your duty to fight, therefore giving up attachment and cowardliness,  stand up to fight (Gita 2/2-3).       It is only to engage man in the path of duty that Bhagavad Gita manifested.  It is only in renouncing your rights and properly performing your duties that character is developed, whereas on neglecting your duties the character is destroyed.  God says – "Na tvevaaham jaatu naasam…."  (Gita 2/12) -  Here the Lord begins His spiritual instructions and first deliberates on the body and the indweller,  the perishable and imperishable.  The point is that leaving aside (not paying attention to) the perishable things, pay attention to the imperishable.  By doing so, character building takes place.     (to be cont'd)                    

From book in Hindi "Kalyaan Path"  by Swami Ramsukhdasji

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

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Means of Purifying the Inner Senses

(cont'd)

Question -  Swamiji, we understand the point you are making, but even on understanding, as such we do not quite understand.  

Swamiji -  Brother, the point is only one.  And that is – you do not give up desire for pleasures and sense enjoyment.  Let me enjoy pleasures and let me hoard more and more – these two things are there.  Let me have these things, let me have more money,  let me have lordship and with that let me indulge in pleasures – these are all the main obstacles.  Neither is pleasures an obstacle, nor is hoarding. It is the desire for hoarding and desire for sense pleasures that are the main obstacles.  With this desire, there cannot be gains of any sort, and there is no further loss that is remaining.  Hell, 8.4 million wombs,  grief, burning sensation, worries, fear – these all are in this desire. 

Questioner – What has to be done to get rid of these desires? 

 Swamiji – How can others be benefited?  How can others be happy?   How can others get respect?   How can others get rest and relaxation?  When one develops intentness, intense interest in this sentiment, where desire for our own happiness and pleasures, replaces with intense interest and desire to see to other's happiness,    then desire for our own pleasures and hoarding will come to an end.  If it does not end, then let me know! 

He who is engrossed in other's welfare, to him God has shown the attainment of both God with attributes and God without attributes.  In attainment of God with attributes,  it has been said -  "te praanuvanti maameva sarvabhoota hiteh rataah."  (Gita 12/4)  and for attainment of God without attributes it has been said -  "Labhante brahmanirvaanamrushayah … sarvabhootahiteh rataah"  (Gita 5/25). 

Considering these to be from the path of knowledge you turn away from it,  O' Merciful One! Do not do this!  In all three -  Jnana,  Bhakti, and Karma – discrimination (vivek) are useful.   Without the power of discrimination, your practices will not go smoothly and properly.  Power of discrimination is also useful, for those who want to attain the heaven, want to attain perfection even though it is with desire for fruit.   His body will remain right here, than who will be the one to go to heavens?   Therefore, there is great significance of "power of discrimination" (vivek).  Discrimination is very useful for he who desires his upliftment. He who is indifferent to this are making a very grave mistake.  God has begun the Gita with the body and the indweller in the body as being two separate.  They are not one.  In fact this is the only truth, the reality.  One has to realize this truth.   If you don't realize the truth, then what will you realize? 

Questioner -  Is power of discrimination (vivek) a form of God?   

Swamiji – Yes, it becomes so.  Vivek (power of discrimination) is the name of two things, and God is One.  Vivek becomes one with God (Paramatma, supreme consciousness).  Instead of vivek, only God remains.

Question -  How to awaken that vivek (power of discrimination)? 

Swamiji -  I am racking my brain for this point itself.  You and me together, right now what are we doing?  We are talking about awakening the discriminative faculty.  There is no need for practice or inquiry in awakening the discriminatory faculty.  There cannot be liberation with practice, and through thinking and inquiry there is nothing remaining of liberation.  

Narayana !  Narayana !! Narayana !!!

From "Bhagwat Praapti ki Sugamtaa"  in Hindi and 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 : 8th October, 2011 – Antahakaran ki Shuddhi ka Upaai 

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Means of Purifying the Inner Senses
 (cont'd)

Questioner -  It is true Maharajji,  the relish for pleasures and enjoyment is much more than desire to renounce them. 

Swamiji -  Then get rid of that relish for pleasures and enjoyment and to get rid of that relish, you will need to do some practice, make some effort.  But without practice, if you simply accept that "this is not in me" then very quickly the work will be completed.  In reality, instead of the purification of the inner-senses, severing relationship with the inner-senses, will very quickly lead to perfection.  The extent of purification that will take place by severing relation, will not take place on trying to purify the inner-senses.   A child that is raised under the mother's infatuation and love, cannot become free of attachment.  The father's infatuation is lesser, so child will improve in his care.  A teacher's attachment is even lesser, so the child who stays with the teacher will be much improved.   A self-realized soul, a liberated soul has no attachment, therefore, whoever stays with them, he will become very pure, he will be most improved, he will be reformed.   In this way, if you keep considering the inner-senses as your own,  they will not get purified.  You will keep applying the impurities in the form of me and mine, and then you say that you will purify them!  Then , how will you purify them?  They are not mine at all -  this point is very purifying one and will lead to purity very quickly.  With respect to this point, my talks and particular methods may appear quite different.  I have read and studied the other methods and seen for myself and this too I have seen.  In the other method, it takes time, and realization takes a long time.  You only see that for how many years satsang is taking place, spiritual disciplines are being done, but how many have attained that natural state of perfection, of realization.  By giving importance to the impurities, by acknowledging them as residing in them, one tries to get rid of them.  Doing so, they will not go away.  In fact, these flaws are not there in your "Self"  (swaroop).  "Sharirastopi kaunteya, na karoti na lipyate"  (Gita 13/31).  In other words,  though being situated in the body,  your "self" swaroop is not established in the body.   It is neither a doer, nor an enjoyer.  In this manner, my method is to straight away grab hold of the "Self".  This is not a new point.

Question -  But Swamiji, in Ramayana  Jnana (Discipline of Knowledge) is called difficult, but you say it is easy? 

Swamiji  -  If you give evidence or proof, I will become quiet, but will I truly believe this point!  If you mention about Ramayana, then in my heart due to deep reverence for Tulasidasji Maharaj, I will become silent.  However, that which is easy, how will that become difficult?  Goswamiji Maharaj has said that this is easy –

Nirgun roop sulabh ati sagun jaan nahin koyi |

Sugam agam nana charit suni muni mana brahm hoyi ||  (Ramcharitmanas 7/73 Kha)

Is this anyone else's words, or what?  Tell me !  (to be continued) 

From "Bhagwat Praapti ki Sugamtaa"  in Hindi and 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 : 7th October, 2011 – Antahakaran ki Shuddhi ka Upaai 

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8th October, 2011, Saturday

Ashwin Shukla Dvadashi,  Shanivar, Vikram Samvat 2068

Means of Purifying the Inner Senses

Question:  Can one server relationship with the inner senses without purifying them? 

Swamiji -  In reality there is no relationship at all, but we have assumed it to be so.  By no accepting what we have assumed as a relation, that relation will be wiped out.  What has all this got to do with purity and impurity! 

Question -  Without the purification of the inner-senses, can one accept this? 

Swamiji -  Absolutely it can happen.   You must have the sentiments within that you want to attain liberation, you want enlightenment.  Let my inner-senses be purified,  let the relationship with it be severed -  this is the sort of thing that will as such make the relationship even more strongly bonded.  If you want to wipe it out, then before you wipe it out, you want to acknowledge it's existence.  If you do not acknowledge its existence, then what would you wipe out?  It is an assumption, that there is a relation – it is then only that you try to wipe it out.  But I am saying that there is no relation at all!   This is the main difference.  Just has it comes in Vedanta and holy books that "adhyaaropaapavaadaabhyaam nishprapancham prapachyate"  Wrong attribution and censure, with these two, the non-illusory, becomes illusory in other words, the Supreme Reality becomes a matter of deliberation.  Then I say that if you want to censure then why to do wrong attribution in the first place. 

Questioner -  The question that arises in my mind is that without the purification of the inner-senses one cannot firmly accept. 

Swamiji – I am saying that yes!  you can.  By hanging on to your inner senses if you try then it will not happen.  See!  The Sankaadis went to Brahmaji and asked him, that the mind is trapped in the sense objects, and the objects are situated in the mind, then how to separate the mind from the objects?  Then the answer that was given was server relations with both of them (mind and the sense objects) -  "Madroop ubhayam tyajet (Srimad Bhagwat  11/13/26)  This is the same thing I am say.  Why don't to take hold of this practice?  This is from the scriptures, not my own creation.  The only part that is my own is that you must grab hold of this point firmly, not any other point.  Superimpose it, keep it, then distance it; why do you want to get yourself into troubles and get trapped?  It is not in us at all.  A spiritual aspirant attains perfection quickly by this.  Therefore respect this point.   This line is not mine and nor is there any contract with anyone on this.  This is a point that applies generally to all. 

Questioner -  Maharaj !  Wherever there is quest to know,  where our belief lies, there itself interest in sense enjoyment sprouts. 

Swamiji -  Interest in sense enjoyments, desire for pleasures – this itself is most lethal.  You do not leave it, because of which the talks of severing relationship with it appears to be difficult, or else this is very easy.

Question -  This desire for sense enjoyments is the main illness Maharajji

Swamiji -  If it is the main illness, then distance yourself from it.  In fact if you come to understand that  it is an illness, then the illness will go away by itself.  The eye make-up applied to the eye, cannot be seen by the eye.  That eye make-up is seen when the make-up is away from the eye, such as when it is applied to the finger.  (to be continued) 

      

From "Bhagwat Praapti ki Sugamtaa"  in Hindi and English  by Swami Ramsukhdasji

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Means to Purify the Inner Senses 

7th October, 2011, Friday
Ashwin Shukla Ekadashi,  Shukravar, Vikram Samvat 2068

Method of Purifying the Inner Senses

Desires-Anger etc. are born and they later subside, it comes and it goes.  But are you (Self) born and later die, or come and go?  No!   Then these faults that arise due to attraction and aversion, are separate from you, aren't they?   Being separate from you,  these are not in "you" (self).  This is a firm and absolute point.  Thereforewith a firm conviction you must think that these are not in you.  If these were in you, then as long as you were there, these faults would also remain,  and when you were not there, then these would also not remain.  However, you remain and these do not remain.  They are temporary, you are certainly not temporary!  Your existence (IS-ness) is at all times!      In deep sleep "I am" is not clearly perceived, then too on waking there is the feeling that I was sleeping till now, but now I am awake.  One never feels that when I was sleeping, at that time I was non-existent.  Our existence is constantly in our experience, and the temporary nature of faults is also apparent in our experience.  Existence and non-existence of flaws, are both in our understanding.  This means that this attachment and aversion, they are both not in your "self", they come in the mind-intellect-senses.  However, by considering the body as me-mine  we do not see the lack of any association we have with them. 

See!  Let me tell you something.  Pay attention and listen carefully.  However much of knowledge we have of the world, it is all from affinity with the worldly objects, body, senses, inner-senses etc.   But enlightenment of the Self is not from affinity with the body, senses, inner-senses.  Now on having purified the inner-senses, the knowledge of the world will become clear, but how will enlightenment take place?  On this one must  query further.

Questioner – Maharajji !  when the inner senses are purified, one servers relationship with the inner senses, then enlightenment will take place on its own. 

Swamiji -  The discrimination between sentient and insentient, real-unreal,  eternal-transient,  it is only by not giving importance to that discrimination (vivek)  that one does not get enlightened.   On giving important to the discrimination, the ignorance will be wiped out and enlightenment will take place.  That "vivek"(discrimination) is in you and it is there right now.  That "vivek" has not been revealed in you, it has not been awakened in you, you have not given it due respect, you have not given it much importance.  This is a mistake. What will happen with the purification of the inner-senses?  Yes!  There is a point, that on purification of the inner-senses the one thing that will happen is that you will become inclined towards spiritual pursuits, nothing else will happen. 

There is one extra-ordinary point,  where an aspirant's attention generally does not go.  The realization of Divinity and Truth, the realization of the Self are "Kaaran Nirpeksh"  (not aided by inner-senses). They are not attained by doing something.  Therefore whether the inner-senses are purified or non-purified,  by being apart from them, enlightenment will take place.  (to be continued) 

From "Bhagwat Praapti ki Sugamtaa"  in Hindi and English  by Swami Ramsukhdasji

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6th October, 2011, Thursday
Ashwin Shukla Shri Vijaya Dashami,  Guruvar, Vikram Samvat 2068

Cow Protection - Our Eternal Duty 

(continued)  The cows of our country are amiable, and pure.  Thus their milk is also pure, drinking which the intellect becomes sharp and nature become calm and amiable.    The foreign cow's produce more milk, but those cows have a very angry nature, therefore drinking their milk man's nature becomes evil.  The buffalo produces lot more milk, but the milk is not pure and one does not get pure strength from it.  The horses of the military men were given cow's milk at one time;  by which those horses used to run very fast. One time for testing purposes the soldiers gave a few horses cow's milk and the other buffalo milk. The horses that drank the buffalo milk became fat and huge, but when it came time to cross the river then those horses sat down in the water. The buffaloes generally sit in the water;   this nature came in the horses as well. The camel's milk is also there, but that milk is not used for making curd (yoghurt) and butter.   Its milk is also "taamsi" (demonaic).  Therefore it is the kind that causes catastrophy. 

In all the religious events, cow is important.  Jaat karma, chuda karma, upanayan etc and all the sixteen purification and sanctification rites (sanskaars), the cow, the cow's milk, her "ghee"  (clarified butter),  cow-dung, etc have a special association.  Sacrificial fires are performed using cow's ghee.  For purification of the place, a layer of cow-dung is spread. Kheer (cow's milk, with rice boiled to thickness) is prepared as an offerings for those who have died.  To be saved from hell,  cows are donated.  In religious sacrifices "panchagavya" (five products made of cow), the following five are used in panchagavya -  milk, ghee, curd, urine, dung. 

The yagyas (in sacrificial fire), ghee made of cow is used for the fulfillment of desires.   Cow was predominant in the functioning of the Raghu dynasty.  The cow's milk and ghee hold a very important place among all items made for nourishment, vigor and strength.     

By serving a cow without any selfishness, one attains liberation.  By serving the cow, the inner-senses become purified. Lord Shri Krishna  had also enacted His divine play without any shoes while tending the cows, therefore He was called by the name "Gopal"  (Cowherd, a protector of mother earth).  In ancient times, the sages that used to live in the forests used to keep cows with them.  With the cow's milk, ghee, their intellect used to be very sharp, extra-ordinary, whereby they used to keep producing huge literary works and holy books.    Nowadays there are very few that can even understand these works.   Due to cow's milk and ghee, they had great longevity.  Therefore cow's ghee has also been given the name of "Aayu" (long life span).   Many great kings used to go to these sages for advice in ruling their kingdom. 

History and voluminous works dealing with ancient India are filled with tales of those who had sacrificed their lives for the protection of cows.  It is a very sad thing that today in our country, due to the greed for money,  daily thousands of cows are being killed!  If killing of cows continues like this then one time the cow succession will come to an end.     When there will be no more cows, then what will be the condition?  What difficulties will be faced -  one simply cannot even estimate and conjecture.  When cows will all be dead, then there will not be any more cow-dung and cow-dung fertilizer due to which the land will no longer be fertile.  When the land will lose its fertility, how will farming take place?   By lack of farming, how will food (grains) and clothes (cotton) be obtained?   For the sustenance of the body, it will be difficult for people to get food, water and clothing.    When there will be no more cows and their milk, ghee, dung etc.,  the citizens will suffer enormously.  Due to the lack of cows, the country will become dependent and weak.  At present too the main reason for droughts, famines,  starvation, quarrels and strives is the killing of cows.   Therefore applying your full strength, in all conditions protect the cows. It is our eternal duty to stop them from going to slaughter houses. 

For the protection of the cows brothers and sister should want that they should rear cows;  keep them in their farms.  Only drink the milk and eat the ghee of cows, not of buffaloes.   Use the gas that comes from cow-dung in your homes.   Open cow shelters only with the objective of protecting the cows, not with the objective of producing milk.  As many grazing places that are there for cows,  one must protect them, and make government release these grazing pastures.   Oppose the government laws around cow slaughter and appeal and insist that for the protection of the country, in the whole country immediately and entirely, stop the killing of cows, in all aspects.       

From book "Jivan ka Satya" in English by Swami Ramsukhdasji.

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