Path of Instant Attainment

 (continued.....) 

Pay attention ! I am sharing a very important point. 

"apichetsuduraachaaro bhajate" 1n this the act of worship and devotion "bhajate" by the vilest sinner "sudaraachaarh," it is not that he was a sinner previously. Rather, he is a sinner at present while he doing "bhajan". That sin has not left him yet. But within he does not honor sins, nor depends on his sinful acts. God says - you must consider him a saint "Sadhureva sa mantavyah" this is a rule, it is a command, it is an order. An order is given, because it may not appear as if he is a saint. Now, how to consider him a saint? You yourself call him a vilest sinner. Therefore the Lord says, you must regard him as a saint. For what reason should we regard him as a saint? The reason is that he has firmly resolved - "samyagvyavasito hi sah" - He will not deter, he will not waver one bit from his resolve of being devoted to God. Now what is the reason? Because the self is visibly and veritably an "ansh" of Paramatma (God). A ray of consciousness. He has developed an affinity with the world and worldly objects, and that has been the mistake. Turning away from the world, he has firmly determined and rightly resolved to be a devotee of the Lord, then where is the delay - "Kshipram bhavati dharmaatma shashvacchantim nigacchati" (Gita 9/31). In other words, immediately he has becomes virtuous and secures lasting peace. That devotee is never left without hope, is never destroyed. – "Na me bhakta pranashyati" (Gita 9/31) 

Man after engaging in worship and devotion becomes a devotee and even on changing his sense of "I-ness" (ahamtaa) becomes a devotee. When he changes his sense of "I-ness" that I am God's, then at that very moment, he will become a devotee. Just as someone becomes a disciple of a Guru (Spiritual Master), then he has undoubtedly become so. Now further on, it is the Guru alone will see to his welfare. In the end of Gita, that is exactly what Arjuna said – I shall act according to your words. "Karishye vachanam tava" (Gita 18/73). This is true refuge (sharanagati), that is the means of immediate attainment, of instant realization. 

Narayana ! Narayana !! Narayana !!! 

From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji. 

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 25th November, 2011 – TATKAAL SIDDHI KA MAARG 
http://www.satcharcha.blogspot.com/

                         Path of Instant Attainment 

(continued.....) 

"Kshanparinaamino bhaavaa rute chitishakteh" 
Besides that One Consciousness, all-in-all are temporary and perishable. Thus it is not the Self (swaroop), It is not mine and it is not for me. With such understanding, remain firm and unwavering on that sentient power, that there is no deterioration in you at all. The more firm you remain on that sentient power, the more extra-ordinariness will come in you. The mind, intellect, senses, that you are not able to control, that causes you experience a sort of weakness in this regard, than that weakness will not remain. You may be surprised, at the amount of strength you will gather. The strength to win over desires, anger, greed, attachment, jealousy and other faults will automatically arise in you. However it is not to gain those powers that you need to become established in the sentient. You should not think that you need to gain the power. Only remain situated in the sentient power, in the self, knowing that there is no change or deterioration in me. In a day, ten times, fifteen times, twenty times, fifty times, hundred times, for about two to three seconds become situated in the self, that I have no flaws. Take care of your Self - "Sankar sahaj saroopu samhaaraa" (Manas 1/58/4) This "yog" can give immediate attainment. In this there is no delay. You may think that it took a long time, rather many years for the Rishis to attain this realization. And on seeing this, if you choose to reject what I am saying then it is your wish. It is my sincere prayer that you accept this point. Accept and see for yourself. If there is delay in attainment (realization) then the practices that take longer are ever ready and available for you to follow. There will be no harm what so ever, you can certainly follow that path. However, what I am sharing with you, it is a straight route. In this path, the mind, intellect, senses, etc, are not needed at all. In the end divinity will be attained, then it will not be through the intellect, it will be from renouncing the intellect. Endowed with ego, it will not take place, however it will happen from renouncing the ego. On becoming established in the Self, egoism will be renounced automatically and naturally, and when it is renounced, you will neither need to control the instincts and tendencies, nor need to engage the mind, nor do anything whatsoever. If you do not have faith, then do it and see for yourself. I say that it happens very quickly. It is the kind of method that leads to immediate realization. That method is - "vyvasaayaatmika buddhirekaa" (Gita 2/41) and "Samyagvyavasito hi saha" (Gita 9/30). Lord said - 

"Api chet suduraachaaro bhajate maamananyabhaak |
Sadhureva sa mantavyah samyagvyavasito hi saha || (Gita 9/30) 
Even the vilest sinner worships Me with exclusive devotion, he should be considered a saint, for he has rightly resolved to be My devotee," (Gita 9/30) 
To worship with exclusive devotion means there should be no dependency and support, in the least bit of anything else. 

Jaahi ne chaahia kabahun kachu tumh san sahaj sanehu |
Basahu niranter taasu man so raur nij gehu || (Manas 2/431) 

Where there is no desire of anything, there is no support and dependency of anything, that is God's very special abode. Where there is dependency on inertness, that is not God's very own abode. God is not situated there. You have given a home to desires, then desires will stay there. Let there be no wants in any states, circumstances or conditions. 

(to be continued…….) 

From book in hindi "Bhagwat Praapti ki Sugamtaa" 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 November, 2011 – TATKAAL SIDDHI KA MAARG 
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                                                          Path of Instant Attainment

 (continued.....) 

Now in Dhyaanyog, after renouncing desires what will happen? 
"yatha deepo nivaatastho…" (Gita 6/19) - just as a lamp in a windless place, does not flicker, similarly remains the disciplined mind of a Yogi, meditating on the Self. When this happens he becomes free from thoughts "chitta nirodh." Now from this state of being free of thoughts, when the self rises above this, then relationship with the thought is servered, and the meditator (dhyaanyogi) becomes contented in the self, by the self. 

Yatroparamate chittam niroodham yogasevaya | 
Yatra chaivaatmanaatmanam paschyannaatmani tushyati || (Gita 6/20) 

How will the self get beyond the body-mind complex? When there is no importance given to the world, and in a state of Samadhi, the self cannot go towards the world, and it cannot grab hold of God (Paramatmatattva). Therefore it becomes an observer (gets beyond this world, uparaam). On becoming an observer it gets established by itself, in the Self. However, in Karmayog, when desires are altogether renounced, then it immediately becomes situated in the Self. 

The fruit of Dhyanayog is said to be – "tam vidhyaad dukhasanyoga viyogam yogasanjitam" (Gita 6/23), in other words, this separation from the assumed union with pain (travails of worldly life) is called Yoga. This yoga, (which aims at union with God or remains in equanimity) should be practiced with determination tirelessly and attentively. That same yog is first called "samatvam yog ucchyate". This yog is the fruit of "dhyaanyog". The "chittavrutti nirodh of dhyaanyog" has not been regarded as the Yog of Gita. Gita has regarded disunion from inert as yog. Patanjali yogadarshan regards "chittavrutti nirodh" as yog. – "yogaschittavruttinirodhah", and its fruit is being established in the Self - "tadaa drshtah swaroopevasthaanam" However Gita from the very beginning regards being situated in the self as Yog. The yog of Patanjali yogadarshan is a "saadhan yog" (is an act of accomplishment), and Gita's yog is "siddhayog" (accomplished, perfected). This karmayog, jnanayog and bhaktiyog are "siddhayog". The point is that from Dhyaanyog, one cannot easily become situated in the Self, it takes a long time; and in Karmayog, Jnanayog and Bhaktiyog it happens very quickly. 

Through Gita's Jnanayog, one straight-away becomes established in the self. In this there is no listening-contemplating- making an effort (shravana-manan-niddhiyaasan), savikalp-nirvikalp samaadhi, sabeej-nirbeej samaadhi etc. If there is Samadhi then there will be two states - state of being in Samadhi and inverse of that Samadhi state "vyathaan". However, in the yog of Gita, there is no inverse state because this is innate and natural state "sahaj avasthaa" "uttamaa sahajavasthaa" . In this there is never any inverse or opposite state. It happens instantly. What can cause any delay in this? As long as there is importance of inert objects in the inner senses, till then one cannot attain realization immediately. If the importance of the inert objects has not gone away, then let me tell you one extra-ordinary point. If it has not gone, then so be it, do not take delight in the pleasures born of contact. Only remember this much. If you take pleasures, then new impressions "sanskaar" will fall upon you. Then you say that by just one time indulging in pleasures, what can happen? O' Brother! By engaging in new pleasures, new impressions will enter within you. Let there be only one aim, one goal, and that is - I want to realize God. I do not want to indulge in new pleasures. If pleasures come then it is not harmful. In this too there is an extra-ordinary point - When pleasures come and pleasures leave, do not indulge in them. Just as while eating food, by placing a sweet thing on your tongue, there will be sweetness. If you place a pepper, than it will be hot and spicy. If you place salt then it will be salty. In this manner, by establishing relationship there will be knowledge of that thing. This knowledge is not the mistake. When there are changes for the worse, when one becomes pleased or displeased then that is faulty. Even if these modifications arise, then do not establish a relationship with those modifications. Leave those modifications. Do not become enjoyer of pleasures or a sufferer of pain at all. Simply become detached, than everything will be alright. If you continue to become happy and sad, pleased and displeased, then its impressions will remain within. Then it will take some time to remove those impressions. Even on this point there is some freedom that I wish to share with you and that is, if at some time there is some agitation of the mind in relationships, then do not be concerned. When you think at that time have the feeling - "I have no agitation of the mind at all." Accept this firmly. 

(to be continued...) 

From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji. 

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 23rd November, 2011 – TATKAAL SIDDHI KA MAARG 
http://www.satcharcha.blogspot.com/

                                           Path of Instant Attainment 

(continued.....) 

You all do not come after me to understand what I am saying about instant attainment. You do not insist that how can this take place? Getting on my case after my insistence is not the same as truly being persistent in getting after me. In your heart let there be one chant, one melody. If someone leaves the household life and becomes a sadhu (ascetic), then he becomes a "sadhu" once and for all ! That is it! There is no practice, effort in this. Does he have to engage in certain practices to become a sadhu? Does your daughter engage in any practices in becoming a wife of someone? You all are in Gorakhpur right now, then do you have to do any practice or make any effort in realizing "I am in Gorakhpur"? Even when you wake up from sleep you know that you are in Gorakhpur. If someone asks then instantly this very point is remembered that I am in Gorakhpur. Have you rolled a round of holy beads to know you are in Gorakhpur? There is no delay in knowing this; because there is no practice or effort in this. In practicing and making effort, there can surely be a delay. 

I am telling you about both Karmayog and Dhyaanayog. This is from the Gita, it is not something that is created by my mind. Sri Bhagavaan says - 
"Prajahaati yadaa kaamaansrvaanpaarth manogataan | 
Aatmanyevaatmanaa tushth sthitaprajyastdochyate || (Gita 2/55) 
God says :

O Partha (Arjuna), when a man discards all desires visiting the mind, and is self-satisfied in own self, he is said to be man of steady wisdom. || 55 ||

The meaning of discarding all desires visiting the mind is that the mind is not manifested with desires. The desires come and go, they are temporary. Therefore desires do not remain all the time. You say that desires do not go away, but I say, the desires cannot last! Even for ten-fifteen minutes the desires do not remain. It leaves and you grab hold of new desires. Thoughtfully study this, then ask questions, as to how to renounce desires. Which desires to give up? Then it is said "Sarvaan" in other words, totally and completely , entirely renounce all desires. Let no desires remain at all ! This point may seem heavy, that even the desire to " meet God, to behold God" does not remain! If the desire to meet God, to behold Him is not considered a desire. Desires are for the inert (jada). There is no desire for the "sentient" (chetan), rather it is an essential requirement. However, let that also not be there. 

Now let me tell you about Dhyaanayog. God says - 

"yada viniyatam chittamaatmanyevaavatishthate | 
Nihspruha sarvakaamaebhyo yukt ittyuchyate tadaa || (Gita 6/18) 
"When the perfectly controlled mind is fixed on the self (aatma) alone, free from desires for enjoyments, then the person is said to be an achiever of Yoga. (Gita 6/18) 
Now bringing together the verses of Karmayog (Gita 2/55) and Dhyanayog (Gita 6/18) check them out. In Karmayog after renouncing desires one becomes situated in God. And in Dhyaanayog, after engaging the mind in God, desires are renounced. That is the difference between the two. 

(to be continued...) 

From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji. 

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 22nd November, 2011 – TATKAAL SIDDHI KA MAARG 
http://www.satcharcha.blogspot.com/

                       Path of Instant Attainment 

Method of spiritual discipline are of two types - one method is to do the spiritual disciplines with your body, senses, mind, intellect and another method is to straight away develop a relationship with God. 

In Gita, "Yog" (Union) has been glorified. "Yog" is the name for equanimity. Therefore from the beginning, grab hold of "equanimity", even if it can be postured at this time. In such "bhakti" itelf, the Self takes refuge (sharanagati) in God, even if "sharanagati" cannot be realized at present. Similarly, in Jnanayog, the "Self" is eternal, embodiment of Truth - it is essential to experience this. In Karmayog and Bhaktiyog, only single-pointed resolve (firm affirmation, determination) is essential. There is a difference between these two. However, whether we experience or have a single pointed resolve, the outcome of both is one and the same. There is no doubt about this.


 In path of knowledge - "In reality there is no modification in the true Self"- the speed with which perfection can be attained by remaining situated in this, that much cannot be attained by making effort such as listening-contemplating-or putting into practice (shravan-manan-nididhyaasan). In making effort, association with the inert remains for a very long time. He who attains Paramatma through meditation "dhyaanayog," they will attain, however, in "dhyaanyog" the association with the inert will remain for a very long time. But in Gita's Karmayog, Jnanayog and Bhaktiyog, there is no need for inertness. In Karmayog and Bhaktiyog there is power of single-pointedness (firm resolve). Therefore God has said in Karmayog - "Vyavasaayaatmika buddhireka" (Gita 2/41) and in Bhakti yog it is said - "Samyagvyavasitao hi saha" (Gita 9/30), In Jnanayog it is said - "esha tebhihitaa saakhye budhiryoge tvimaam shrunu" (Gita 2/39) In other words, this equanimity, "sambuddhi" was first told in "sankhyayog", now listen to this in the subject of "yog". 

In Sankhya, after the experience of the Self, one attains equanimity, and in Yoga (karmayog) after equanimity, one becomes established in the self. This is a very important point. 


In reality, the Self is not inert - on thinking, you will realize clearly, then now remaining situated in this the speed with which one can attain perfection, that much perfection cannot be attained in removing flaws, in listening-contemplating, putting into practice, meditating etc. 


Similarly in "Bhakti" " I am God's" - simply by this belief and acceptance itself, one will accomplish (attain perfection). What must acceptance be like? It must be such that no one can remove, such a firm and unshaken acceptance must be present. 

Just as Parvatiji said - 

Janma koti lagi ragar humaari | 
Baraoo sambhu na ta rahaoon kuaari ||
Tajaoon na naarad kar upadesu | 
Aapu kahahin sat baar mahesu || (manas 1/81/3) 

Even if Lord Shankar Himself says a hundred times that I do not accept you, then too I will not leave. This is the meaning of acceptance. When you have made a firm resolve, then for it's attainment spiritual practices will take place on their own, through you. Your tendencies will be naturally towards its attainment, The reason is that your sense of "i-ness" (ego) will change. In this there is no practice or effort. 

"Abhyaas" (Study and practice) has been described briefly in the Gita; Just as - "Yato yato nishcharati…." (Gita 6/26), "Abhyaasyogayuktena…" (Gita 8/8), 


"Abhyaasepyasamarthosi" (Gita 12/10), "Abhyaasaadramate" (Gita 18/36). Wherever any work that is done through practice, there one has to take the support of the inert. Without mind, intellect, practice cannot take place. However where the work is done through the "Self" (swayam), there practice (study, effort, abhyaas) is not necessary. When you get married, then do you have to study and practice for that? It is realized instantly. (to be continued) 

From book "Drops of Nectar" , in hindi "Amrit Bindu" by Swami Ramsukhdasji. 

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 21st November, 2011 – TATKAAL SIDDHI KA MAARG 
http://www.satcharcha.blogspot.com/

****************************************

Divine Love

• Love of God, cannot be attained through sacrifices, austerities, visiting holy places etc. rather it happens only on having an undivided feeling of "mine-ness" (my very own) with the Lord. 

• One cannot get love from austerities, rather one gets strength. Love takes place on having the feeling of "mine-ness" (my very own) with God. 

• That extra-ordinary relish that is present in God's divine love, is not there in knowledge. There is indivisible bliss in knowledge, but in Love the bliss is never ending. 

• The differences are in opinions, not in Love. Love devours all doctrinal disputes. 

• Attraction towards God is called devotion. Devotion never is complete, rather is increases continuously, more and more. 

• There is a need for the feeling of "mine-ness" (apnapan) for the Love in God and there is a need for intense and unbearable anguish and longing in beholding God. 

• If you come to know the world, then you will develop freedom from worldly desires and if you come to know God then you will develop Love for Him. 

• He whose meeting is definitely likely, love that God, and he whose separation is definitely likely, serve that world. 

• Love is only that where there is no whiff of our own happiness and selfishness. 

• Love is even further ahead then liberation. Upto liberation, a being is the king to experience relish, but in love he becomes the giver of that relish. 

• In the path of Knowledge, sorrow, bondage are wiped out and one becomes situated in the Self, but he does not get anything. But in path of devotion, he gets every moment, ever increasing Love. 

• Without knowledge, love becomes an attachment and without love, knowledge becomes empty, a void. 

• He who has within him an inborn power of devotion (love) and is dependent of God's grace, he is not satisfied with liberation. God's grace makes the relish of liberation appear tasteless, and bestows him with never ending relish of Love. 

• By not having insistence of one's own opinion and by not being indifferent to other's opinions, nor criticizing them, nor disrespecting them, one naturally and automatically attains devotion (Love) after liberation. 

• Desire for pleasures comes to an end and liberation and quest to know is satisfied, but thirst for love- never ends and nor is it ever satisfied, rather it increases every moment.

• Attraction and aversion that take place in the world, but in God there is only attraction and attraction alone. There is never ever any aversion; if there is aversion then in fact there has not been any attraction so far. 

• Just as from a worldly perspective, without being attracted in to greed, there is not much significance to wealth; similarly without Love, there is not much significance of knowledge, there can be void and emptiness that can creep in it. 

From book "Drops of Nectar" , in hindi "Amrit Bindu" 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 November, 2011 – AMRUT BINDU

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

Swami RamSukh Das G Maharaj's Rare Discourse !!!!!!!!!!!!

How to Recognize Our Lord? (continued...) 

Just as we have undoubted and crisp clarity about "I am" (I exist) - there is never any doubt in the least bit, similarly "All is God" - this realization should be as crystal clear. On realizing this, the attraction to the world, the attachment pleasures will be completely wiped out, and the world will not remain in the form of the world, rather it will become a form of God. I-You-This-That nothing will remain, only God and God alone will remain; because in fact it is only God. To realize this you do not have to situate yourself in God, rather you have to totally surrender to (take refuge in) God. If you try to be situated in God, then I (the one who is situated) will continue to remain (to be existent). Therefore to realize "Vasudeva Sarvam," taking refuge in the Lord (Sharanagati) is most important. In Sharanagati, first the aspirant takes the support of the Lord, than he merges into the Lord. Just as initially when a girl gets married, she leaves her family heritage and takes on the husband's last name and heritage. Similarly, first a devotee takes the support of the Lord and says – "I am God's and God is mine", than his body-senses-mind-intellect-ego all become merged into God, i.e. only God remains. In other words, first an aspirant leaves "me" and "mine" and accepts "you" and "yours", then only You and You alone remains. This is "Vasudeva Sarvam". 

Narayana ! Narayana !! Narayana !!! 

From book in Hindi "Sab Jagah Ishvar Roop Hai" By Swami Ramsukhdasji

DROPS OF NECTAR 

• The moment the attraction for the world is wiped out, love for God manifests. 

• That which is ours, it always appears dear to us. Thus on accepting the One God as our very own, love for God manifests. 

• It is such a surprising thing that which is ever present and always there, that God does not appear dear to us, but that which is constantly and always changing, that world appears dear to us. 

• As long as there is attachment to the world, till then real love for God will not be there. 

• The attachment to worldly pleasures is the main obstacle to love for God. If one renounces this attachment, then love for God will awaken on its own. 

• As long as there is attraction for perishable things, till then though one may be doing spiritual practices, till then the pull (love) towards the Imperishable and It's realization will not take place. 

• The name of undivided and exclusive love for God is called "Radha tattva". As long as there is attraction to the world, till then one cannot experience "Radha tattva". 

• There is no worship and adoration equal to having Love for God. 

• As long as an aspirant wants to fulfill the insistence of his mind, till then he will neither be able to Love the God with form and attributes, nor God without form and attributes. 

From book "Drops of Nectar" , in hindi "Amrit Bindu" by Swami Ramsukhdasji. 

--------------------------------------

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 19th November, 2011 – APNE PRABHU KO KAISE PEHCHAANE aur AMRUT BINDU

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

Swami RamSukh Das G's Rare Discourse !!!!!!!!!!!!!

How to Recognize Our Lord? (continued...)

Question - The world is called a form of God and it is also called a house of sorrow - "dukhaalayamashaashvatam" (Gita 8/15). If it is a form of God, then why a house of sorrow? And if it is a house of sorrow, then how is it a form of God?

Answer - (continued...) Whatever is there in this world is the body of God -

"kham vaayumagnim salilam mahim cha |
jyotimshi satvaani disho dumaadeen ||
Saritsamudraanscha hareh shariram |
Yat kinch bhootam pranamedanayah || (Srimad Bhagwat 11/2/41)

"Space, wind, fire, water, earth, stars-planets, creatures-insects, trees, rivers, ocean – all-in-all is the body of God - accepting so, a devotee prostrates in front of all with undivided and exclusive feelings.

Whether one believes in non-dualistic (advait), or dualistic (Vishishtha dwait), or dualistic beyond thought (Achintyabhedavaad) etc. in all Paramatma (Supreme Consciousness) is one alone. Whether one accepts Paramatma with two limbs or four limbs, or thousands of limbs as in His Universal manifestation (Viraat swaroop), whether one accepts the incarnation in human form (Lord Ram, Krishna etc), whether one accepts Paramatma without form (Gangaji), whether one accepts Paramatma without any qualities and attributes, or with qualities and attributes, Paramatma (God) is one only. All-in-all forms are the limbs of One Paramatma alone. Grab hold of any limb, then one can realize Paramatma entirely. Hold on to any one name of God, then even in that God Realization will take place.

Paramatma (God) is perfect and complete. There is no place where God is not present –

Sarvatah paanipaadam tat sarvatokshshiromukham |
Sarvatah shurtimalloke sarvamaavrutya tishthati || (Gita 13/13)

"With hands and feet all over, with eyes, hands, mouth and with ears everywhere, He stands pervading all."

Where is the writing not present in a pen and ink? A man who knows can write many things with that one pen and ink. Where is there not an ornament in a lump of gold? A goldsmith can make a bangle, a chain, necklace, a nose ring, and various other ornaments. Similarly where is there not a weapon in iron? Where is there not a particular statue in clay and stone? Similarly, what is not there in Paramatma (God)? It is only from God that the entire creation has come about and in the end it will merge in God alone. First also it was that, later on also it will be that, then in the middle how can any other thing come, from where will it come? Accept this with a firm conviction, then God will be seen; because as such it is God only!

Just as the things that are created from soil (earth) are all soil only. To test this, take a container, and weigh some dry soil and add to it. Then weigh a handful of wheat and sow it in the soil. Add some water to it. Shortly after, wheat saplings will begin to grow. Now when the soil is completely dried up if the weight is measured, then the weight of the soil will be less. However if the wheat saplings are weighed along with the soil, then the total weight will be the same as the weight of only the soil, before the planting. With this it is understood that the amount that the soil decreased, that much it changed into the sapling. Therefore the sapling is soil only! Eat the wheat, or grind it, it will become soil only. Similarly, our body is also made of soil (earth), and in the end will merge into soil. Similarly this entire creation is from Paramatma. Therefore any form that is seen, it is Paramatma only - accept this with a firm determination, then true knowledge will be attained. It is such an easy and simply spiritual practice.

to be continued...

From book in Hindi "Sab Jagah Ishvar Roop Hai" By Swami Ramsukhdasji

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 17th November, 2011 – APNE PRABHU KO KAISE PEHCHAANE
http://www.satcharcha.blogspot.com/

Swami RamSukh Das G Maharaj's Rare Discourse !!!!!!!!!!!!

Shree Hari

Ram Ram

18th November, 2011, Friday

Margshirsh Krishna Ashthami, Shukravar, Vikram Samvat 2068

How to Recognize Our Lord? (continued...) 

Question - If we see someone who is conducting himself badly, then how to see him as a form of God? 

Answer - You must recognize that he too is God, but is conducting His divine play of Kaliyug. Right now Kaliyug is going on, therefore according to the age, God is acting out His divine play. God had come in the form of a Boar, at which time His behavior and conduct was like a boar. Seeing God as a boar, Hiranyaksh calls him "Vangocharmrg" (A wild animal). And God calls him "Graamsinh" (dog). (Srimad Bhagwat 3/18.2, 10). God conducts His divine play according to the form that He takes on. 

Question - The world is called a form of God and it is also called a house of sorrow - "dukhaalayamashaashvatam" (Gita 8/15). If it is a form of God, then why a house of sorrow? And if it is a house of sorrow, then how is it a form of God? 

Answer - Both these points are alright. He who desires nothing from the world, and only serves others, gives happiness to others, for him, the world is a form of God and He who desires something from the world, for him the world is an abode of sorrow. He who desires pleasures and happiness will inevitably get sorrow - this is an incontrovertible principle. 

From the perspective of "Bhakti yog" (discipline of devotion), the entire world is a form of God and from a Jnana yog (discipline of knowledge) perspective, the world is unreal, inert and an abode of sorrow. In Jnana yog, vivek (discretion) is main and in discretion there remains both real-unreal, inert-sentient, permanent-impermanent, perishable-imperishable, etc. A man with right discrimination considers the world as an abode of sorrow and renounces it - "dukhameva sarvam vivekinah" (yogadarshan 2/15). Therefore from the perspective of knowledge, the world has to be renounced and from the perspective of bhakti (devotion), one has to accept that everything is a form of God and pay obeisance to it. It has come in Bhagwat - 

Visrajya swayamaanaan svaan drsham vreedaam cha daihikeem | 

Pranamed dandvad bhoomaavaashvachaandaalagosharam || 

(Srimad Bhagwat 11/29/16) 

"If our own people laugh then let them do so, do not be concerned about that, rather the shame that one feels with their body, leave that as well, prostrate laying flat on the ground in front of a dog, a beggar, a cow and a donkey. 

A devotee of the Lord is not bowing in front of a devotee, a dog, a beggar etc. rather he is bowing to the God that has manifested in those forms. When Lord Ram met with Bhardwaajji, then Bhardwaajji bows down in front of the Lord, and Lord does the same -

Muni Raghubir paraspar navahin | Bachan agochar sukhu anubhavahin || 

(Manas, Ayodhyaakaand 108/2) 

Lord Ram being a Kshatriya, prostrates in front of a Brahmin, and Bhardwaajji being a devotee, prostrates in front of the Lord. In this manner, they both experience transcendental bliss, extraordinary joy when prostrating in front of each other. Similarly, one should become joyful seeing God manifesting in these various forms. 

to be continued...

From book in Hindi "Sab Jagah Ishvar Roop Hai" 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 : 16th November, 2011 – APNE PRABHU KO KAISE PEHCHAANE 

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

Swami RamSukh Das G Maharaj's Rare Discourse !!!!!!!!!!!!

How to Recognize Our Lord?

Saints have said- 

"Sab jag eeshwar roop hai, bhalo buro nahi koy

jaisi jaaki bhAvana, taiso hi fal hoy"

ie. This entire world is verily a form of God. There are no dualities such as good-bad, goodness-flaw etc in it. 

It is mentioned in the Ramayan - 

"sunahu tAt mAyA kRat, gun aru doSh anek, 

gun yaha ubhay na dekha-ahi, dekhia so abibek" (Manas, uttarkand 41)

It means that goodness and flaws are created by Maya, they are not in God. Those who are deluded by Maya, only to them do these two appear to exist in God. The real goodness is - Not seeing either of them, goodness or flaws - "gun yaha ubhay na dekhiahi". Seeing the two of them is indiscretion.

"Gun yaha ubhay na dekhiahi" - this has two meanings - (1) instead of seeing goodness and flaws, seeing goodness and goodness alone, and (2) instead of seeing goodness and flaws, seeing God alone, who is free of goodness and flaws and is above the gunas (three modes of Nature). Seeing goodness and flaws is indiscretion, ignorance, foolishness - 'dekhiya so abibek'. The reason is that in truth, the world is verily God himself - 'sab jag ishwar roop hai'. This is the highest form of God. There cannot be two types of God - good and bad. God is only One. 

God has said in Gita - 

"ye yatha maam prapadyante tAnstathaiv bhajAmyaham" (4/11)

ie. "with whichever feeling one worships me, I too worship him with that same feeling". 

Therefore, when we see in two forms - good and bad, then God too appears in two forms - good and bad, and if we stop seeing the good and bad and see only God then God too appears in his actual form - 

"jinhe ke rahi bhAvanA jaisi, prabhu mUrati tinha dekhi taisi" (Manas, Balkand 241/2)

There was a saint. If someone said to him "Sire! you are an exalted saint", then he used to say "Ramji!" If someone said "You are a fraudster", then he would say "Ramji!". Now matter what anyone said such as "you are very bad", he would say "Ramji!". The implication is that everything is Ramji, then what is good or what is bad in it? 

'Jaisi jAki bhAvanA, taiso hi fal hoy"

ie. "according to one's feelings, one gets the fruits". Then we should always have only good feelings, why to have any bad feelings? If you are making laddoos (sweets) in your mind, then why to put less of butter or sugar in it? What does it cost you? Therefore our feelings should be best of the best. That best of the best feeling is - "vAsudevah sarvam", ie. everything is God and God alone. This is not merely a feeling, this is the truth. There is no need of any effort or any special skill to accept this fact, then what is the obstacle in believing this? 

This is easier than the easiest and higher than the highest of spiritual practices. 

to be continued...

From book in Hindi "Sab Jagah Ishvar Roop Hai" By Swami Ramsukhdasji

--------------------------------------

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 15th November, 2011 – APNE PRABHU KO KAISE PEHCHAANE 

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

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