Real Freedom from Disease

Real Freedom from Disease

(Vaastavik Aarogya)
 

(continued)

For curing disease that comes due to "praarabdh" (deeds performed in an earlier birth), medicines are only instrumental. At the very root, it is only when the consequences of past actions "praarabdh karma" are exhausted, that the disease goes away. If virtuous deeds, penance, mantra etc. is observed, then the disease due to deeds performed in earlier births "prarabdh janya rog" i.e. will go away. But in this the strength and weakness of the past actions has a great influence. In other words, compared to the past actions if the observance (anushthaan) is very strong and dominant , then the disease will come to an end, and comparatively if the deeds performed in an earlier birth are more dominant then the observances, then disease will not go away, in other words, there will be only be a little gain.
Various individuals have taken up the notion that it is not wrong to consume meat, eggs, wine, alcohol etc. if it is taken as a medicine. In reality, these things will lead to great downfall. Only those individuals believe in such things, who only want to keep their body well, and whose aim is pleasure, rest-relaxation of the body, and who are not concerned about righteousness (dharma) or about what is for their eternal good (kalyaan), their salvation. It is not a rule that by consuming impure things, the body will become healthy. On the contrary, new diseases will arise. The disease from the diseased animals also comes to those who eat their meat. You will have to undergo the punishment for the sins that will be incurred from consuming impure things. Therefore impure things should not be eaten even in the form of medicines. He who has no disease in the body, whose aims is his own eternal good (kalyaan), why must he incur sins by consuming impure things for the perishable body?
Besides the following two - food and water man should have need of no other thing. One has to take food and water to remain alive, but if a man does not take tea, coffee, cigarettes, "bidi", chewing tobacco, betel-leaf and arica nut, tobacco, opium, hukka-pipe, etc. he is not going to die. By taking these things, his habit is spoiled, time is wasted, money is wasted and the body is wasted away. Addictions to bad habits once formed are very difficult to get rid off, and man becomes dependent on them. A dependent man cannot be happy even in his dreams - "Paradheen sapanehun sukhu naahin" (Manas, Bal. 102/3)
In a verse in the Gita, God first pointed out the outcome of foods endowed with quality of "sattva" (purity) and later described the things to be eaten. From this it is proven that a man of purity first thinks about the consequences, before he eats the food. However, the man endowed with qualities of "rajas" (passion or activity), his eye goes towards the food, not toward the consequences of eating that food. Therefore God first talks about the foods that cause passion and activity and later talks about the consequences of eating such foods "dukhshokaamayapradaah" . If man thinks about the consequences of eating certain foods from the beginning, then he would hesitate to eat foods that cause passion and activity because in the end man does not want to suffer, or regret or become sick. However due to infatuation and attachment to food, the intellect of a passionate (rajas) man does not go towards the outcome at all. A man endowed with "tamas" (inertia), with an ignorant disposition is deluded; eating out of attachment he never looks towards the consequences. Therefore God has not shared the outcome of foods that cause inertia and delusion (tamas). Whether food is imparted fairly and justly or not, whether I am entitlement to it or not, whether it is in accordance to the commands of the scriptures or not, whether its outcome is good or not - not thinking about any of these things, a deluded man, like an animal becomes inclined towards it and is pre-occupied in eating it. (to be continued)
From book in Hindi "Sant Samagam" by Swami Ramsukhdasji
Ram Ram
To read previous postings on "Real Freedom from Disease" -
Part 1 - http://groups.yahoo.com/group/sadhaka/message/3347
Part 2 - http://groups.yahoo.com/group/sadhaka/message/3348
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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 : 23rd May, 2012 "Vaastavik Aarogya"
http://www.satcharcha.blogspot.in
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Real Freedom from Disease

Real Freedom from Disease

(Vaastavik Aarogya)
   

(continued)
There can be many reasons for chronic and incurable disease of a "kupathyajanya rogi" (man with a disease arising due to unwholesome). E.g.
1. The disease has been going on for a long period of time
2. The diseased man, indulges in unwholesome foods and activities
3. The herbs used for curing those diseases are old and have lost their potency
4. The diseased man does not have faith and trust in the medicine
5. The diseased man is not disciplined in his eating habits and what he consumes etc.
The diseased man who time and again continues to take various medicines and consumes these abundantly, he does not benefit greatly from those medicines, because those medicines become like ordinary food stuff. Those living in villages take medicines sparingly, but occasionally when they do take these medicines, then those medicine act very quickly on them. Those who consume alcohol, tea and intoxicating things, their intestines become bad, thus the medicines do not have an effect on them. Those individuals who oppose the food habits and ways of life as prescribed in the code of precepts, the religious sanctions and the Ayurveda code, their "kupathyajanya rog" (disease arising due to unwholesome), is not cured in spite of taking medicines.
Most of the diseases are due to "kupathya" (unwholesomeness). Due to unwholesomeness there is great damage to the body. Giving up unwholesomeness and taking up wholesomeness and moderation, is far more effective in getting rid of diseases then medicines. Therefore it has been said -
Pathye sati gadaarttsya kimoushadhaninishevanaih |
Pathyesati gadaarttsya kimoushadhanishevanaih ||
(Vaidyajeevanam 10)
He who remains moderate and wholesome in life, what need does he have of medicines? And he who does not live wholesomely, what need does he have of medicines?
The point is that one who lives wholesomely, his illness is cured without the consumption of any medicines and he who does not live wholesomely, his illness is not cured even after taking medicines.
On eating and drinking with a diseased man, eating from the same plate as him, sitting on the "aasan" regularly used mat of a diseased man, wearing the clothes of a diseased man, or mixing and indulging in intimate relationship with a diseased man etc, such diseases come about which are very difficult to identify. When one cannot identify the disease, then what will doctor's medicine be of use?
Due to the influence of the "yug" (age of Kali), the special medicinal herbs have lost their power. Many marvelous herbs have disappeared. Those who prepare these medicines, do not prepare them diligently and properly. And coming under the influence of greed for money, they instead of using the authentic and genuine ingredients, they mix other cheaper ingredients. Therefore these medicines are not as effective.
He who remains in pain due to disease, on him the disease has a greater influence. But he who engages in remembrance and adoration of God, who lives a disciplined life, who remains happy and cheerful, the disease does not have that much effect on him. Due to his cheerfulness and happiness, his disease is eliminated. (to be continued)
From book in Hindi "Sant Samagam" by Swami Ramsukhdasji
Ram Ram
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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 : 22nd May, 2012 "Vaastavik Aarogya"
http://www.satcharcha.blogspot.in

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Real Freedom from Disease

Real Freedom from Disease

(Vaastavik Aarogya)
   

 

Real freedom from disease is onlyin God Realization.  Therefore in Gita,  God has been called "Anaamaya"  (free of faults,  total well-being, supreme blissful state). 
Janmabandhavinirmuktaah padam gacchyantyanaamayam"   (Gita 2/51). 

"….Freed from the shackles ofbirth, one attains the supreme blissful state." "Aamaya" is the name for disease. He who has no disease, no sickness, none, whatsoever, not even in theleast bit is called "Anaamaya", in other words,  "nirvikaar"  or free from defects, changeless.  Birth and death is the greatest disease ofall -  "Kodirdharogo bhava eva saadho" (Prashnottari 7).  Onattaining a state of supreme bliss the disease in the form of birth and deathis destroyed once and for all, forever.  Thereforethose great souls, who have realized God, are the only ones who are truly freeof disease "aarogya".  

"Aatmaanam ched vihaaneeyaadyamasmeetipoorushah |

Kimicchan kasya kamaayashareeramnusamjvaret || (Brhadaranyak  4/4/12)  

"If a man realizes and recognizes inan extraordinary way that "I am That" then what wants would he have and what burningdesires pertaining to the body would trouble him?" 

The point is that the Self (soul,Atma) and Supreme Being (Paramatma) are both free of disease (Nirog,  Anaamai). Disease only comes to the body. Therefore it has been said – "shariramvyaadhimaniram".  There are two typesof diseases that manifest in the body -  Due to "praarabdh"  (what is destined to come due to one's pastactions) and "kupathyase"  (due to unwholesomeness).    The disease that manifests in the body, inthe form of suffering as fruit of past sins is called "praarabdhjanya"disease. Those diseases that are born from eating and drinking prohibitedthings, instead of the essential things, are called "kupathyajanya" (arisingdue to unwholesomeness).  The disease thatdoes not get cured even by eating proper wholesome foods, by leading adisciplined life,  and taking medicines isto be known as "Praarabdhjanya"  (arising due to what is destined to come dueto past actions) . The illnesses that are cured by taking medicines and consumingwholesome things, should be known as "kupathyajanya" arising due to unwholesomeness. 

 Disease arising due tounwholesomeness are of four types - 

 1)       Saadhya – that disease which is curedby taking medicines.

2)      2)  Krushsadhya– that disease which is cured after taking medicines and wholesome things formany days

3)      3)  Yaapya– That which remains in remission for sometime due to consuming wholesomethings.

4)      4)  Asaadhya-  That disease which does not get cured evenafter taking medicines etc. 

 The disease that arises due to "Praarabdh"(destiny) is "Asaadhya" i.e. does not get cured even after takingmedicines.   If "Kupathya" –disease that arises due to consuming  unwholesome things, lasts a long time, it oftenbecomes "Asaadhya" i.e. does not get cured even after taking medicines.  Such diseases do not get cured even by medicines.  However, such diseases can possibly be curedby the blessings of some saint, by a mantra (sacred verse), by strongobservances (anushthaan),  or bydoing extra-ordinary virtuous deeds.

From book in Hindi "Sant Samagam"  by Swami Ramsukhdasji   

Ram Ram

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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 : 21st May, 2012 "Vaastavik Aarogya"

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Complete Surrender to God

Complete Surrender to God

 

(Sharanagati)
   

 

(continued…)

For a devotee that has taken refuge in the Lord, who is firmly grounded and determinate about the sentiments -  "I am God's and God is mine", his worries, fear, doubts, regrets and various other flaws are rooted out. In other words, the life support of those evils is cut off.   Because all defects are sustaining due to turning away from God, i.e. due to having a disinclination for God.  

After surrendering yourself to God, never put yourself to a test that you do not seem to possess the characteristics of a surrendered devotee, so actually how could you have surrendered? 

In this manner,   if you are free from these three things -  doubt, testing and contrary feelings -  it is an indication that you are firmly grounded and determinate in your relationship with God.  It means you have accepted your true relationship with God.   In a surrendered devotee these things perish from the very beginning. 

When a devotee surrenders himself to God, he is not afraid of creatures and other obstacles etc. No one can make him scared in anyway.  No one can harm him in anyway.  

 

A person can attain God-Realization only by the grace of God. In doing spiritual disciplines and aspirant is merely an instrument, a means, however in fulfillment of one's spiritual discipline, grace of God is the most important.  In this manner establishing any sort of relationship with God, is bound to lead to a person's welfare.  Thus the establishment of relationship with Him leads to God-Realization. Those who have not connected themselves with Him and remained indifferent, have been deprived of God-Realization.

 

God possesses boundless prosperity, sweetness, beauty and divine manifestations. But the surrendered devotee takes no heed of His attributes and magnanimity. He only feels that he has surrendered himself to God and only God is mine.  A devotee that has surrendered to God, his eyesight should remain on God only, not on his qualities, magnanimity, radiance etc.  

 

As a being gives up his dependence on the worldly things, his dependence on God enhances and he experiences the grace of God. When he completely depends on God, he attains God's full grace.

 

In the fifty-seventh couplet of the eighteenth chapter in the Gita Lord Krsna says to Arjuna, "Mentally resigning all deeds to Me, have Me  as your highest  goal  and  resorting to even-mindedness fix your mind always on Me."

Chetasaa sarvakarmaani       mayi sanyasya matparah |

Buddhiyogamupaashritya machchittah satatam bhava ||

In this couplet Lord Krsna has mentioned four points — (i) Mentally resign all deeds to Me (ii) Offer yourself to Me (iii) Detach yourself from the world by being even-minded (iv) Have and unshakable, and permanent relationship with Me. These are the important ingredients of surrender.

 

In the process of spiritual discipline a devotee has to face the problem of earning livelihood, suffering from diseases, and other impediments and obstacles etc., but in spite of them coming, on having dependence on the grace of God, an aspirant does not lose heart and patience, rather he experiences an exceptional grace of God in facing those problems.

 

Narayana !     Narayana!!     Narayana !!!

 

From "Jivanopayogi Pravachan" in Hindi and "Art of Living" in English by Swami Ramsukhdasji

Ram Ram

*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 20^th May, 2012 "Sharanagati"

http://www.satcharcha.blogspot.in

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Complete Surrender to God

Complete Surrender to God

 

(Sharanagati)
 

 

(continued…)

If worry arises, then there is a very subtle point.  Just as when there is worry that there is no money, then it means that I am confident in my power to earn money, and when I can earn money, then this means there is dependence on my power and egotism.   On the other hand a devotee may suffer shortage of money, but he will not be worried. Similarly a devotee will not worry about any disease that comes, thinking what to do, for this disease is not going away.  No one likes to a disease, however, a devotee does not worry that this disease is not coming to a end.  Worry comes about when one has confidence in ones ability to get rid of the disease, when one has faith in being able to do so.  Do not depend at all on yourself.   Let there be no dependence whatsoever on your power, skill, intelligence, ability and authority etc. Depend on Him alone as Lord Rama is the power of the powerless.

Sune ri maine nirbal ke bal Raam |

All in all it is God's power only, it is not our power at all.  It is due to thinking it is our power that we get worried.  This is a very small point, brothers, please pay attention.  Worry arises when, one feels I have not done this, I have not done that, I will do this, I will accomplish that.  All such thoughts lead to worry.   After taking refuge in Him, you feel the lacuna that you could not behold Him, could not have the supreme devotion of the Lord's feet, could not develop intense and deep affection as well.  There is uneasiness about these things,  but a devotee should not get worried, as this is not in his hands.  He simply calls out to the Lord.  I am only Yours (God's).  Now if God wills, He will love me, when He wishes he will make me behold Him, when He wishes He will make me an exclusive devotee.  He will make me as He wills.   A devotee has surrendered Himself to the Lord once and for all.   As a potter makes use of clay in anyway he likes to make a pot. He carries it on his head, turns it into mud by mixing water, rubs it thoroughly, revolves it on the potter's wheel and makes different kinds of pots such as jars, pitchers and cups etc. Clay has no will of its own. A devotee feels the deficiency in his love, and it is also good thing to feel that what have I got to do with love, devotion or beholding God.  I am God's - knowing this, become free of all worries.   It is not a fault to see deficiencies in yourself, but worrying about these deficiencies is a flaw.   We have no strength whatsoever.  We have turned to His Lotus feet and taken shelter in Them.  Now we are His.  Now whether He gives birth or death,  it is His will.  Leaving all resolves and uncertainties, simply seek refuge in God.  Do not worry in the least bit.  

The more free of worries a devotee is, to that extent the Lord's grace flows in an exceptional way.  And the more a devotee worries on his own, that many obstacle he places on the grace that is flowing.  The point is, after taking refuge in God, roadblocks are placed in the perfect, permanent and exceptional grace that is flowing from the Lord. God thinks that my devotee himself is worried, therefore he will set things right by himself, then the grace will be blocked. The more that a devotee is free from worry, fear, gloom, doubt and dilemma to that extent his exclusive refuge in the Lord is superior.   Therefore say - I have no responsibilities whatsoever.  I have no burden on my shoulder,  I have no load over my head.  Now I am totally and entirely God's.  

(to be continued…)

From "Jivanopayogi Pravachan" in Hindi and "Art of Living" in English by Swami Ramsukhdasji

Ram Ram

*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 18^th may, 2012 "Sharanagati"

http://www.satcharcha.blogspot.in

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Complete Surrender to God

Complete Surrender to God

 

(Sharanagati)
 

 

 

 

(continued…)

 

I seek refuge in God alone, just as a girl after being married knows that I am married.  She now rests in the relationship with the one only, and for the rest of her life.  She accepts this relationship to hold firm and permanent, whether her husband lives or dies, respects her or insults her, leaves her, dies, or becomes a hermit.  Such is the character of our indian women that whoever she accepts,  then she accepts once and for all. 

The same principle has been mentioned by saints in the following words: —

Pativrataa rahe patike paasa | yun saahibake dhig rahe daasaa ||

 

"As a faithful wife always lives with her husband, in the same way a devotee always lives with his Lord."   She has one owner; and her thoughts remain with that one only.  She is gratified in his gratification - to serve him.  

 

   

A devotee is always pleased in serving and pleasing his Lord. In the Raamacharitamaanasa it has been mentioned in the following words:—

Ekai    dharm             ek   brat   nemaa |

Kaayan bachan man pati pad premaa ||

                                                            (3/4/6)

 

"For a faithful wife there is only one duty, one promise, one principle and that is to have affection and devotion at the feet of her husband with body, words and mind."

 

 

In the same way surrender yourself to God. Only one vow, one acceptance, that I am God's.  God's duty, God's command, God's will. whatever is favorable to God - that alone is duty.     "I am exclusively God's and I belong to no one else".  "I belong to no one else", what does this mean?  To take nothing whatsoever from anyone at all.  To have no desire or longing for anything whatsoever from anyone. As a faithful wife serves all the members of the husband's family (mother-in-law, father-in-law, brother-in-law, sister-in-law, brother-in-law's wife etc) and is hospitable to guests, gives alms to hermits and does every kind of duty but her relationship is exclusively with her husband, and no one else. All other relationship (with brother-in-law, sister-in-law etc) are due to her relationship with her husband.  She has no independent relationship with anyone at all.  Similarly take a vow,  that my relationship is only with God, and I have no relationship with anyone else, whatsoever. 

 Only one observance,  to be in remembrance and worship of God and to seek refuge in Him,  and let no dependence remain of anyone else. 

It is not a sin to serve others, to do their work, to give them comfort and pleasure as per the dictates of the scriptures.  It is a sin to want anything for ourselves.  After surrendering ourselves to God, let there never be any want for anything, from anyone.  

 

In the Ramacharitmaanas it is mentioned: —

Mor    daas   kahaai       nar   aasaa |

Karai tau kahahu kahaa biswaasaa ||

                                                          (7/45/2)

"If any person being called a devotee of Mine expects any­thing from others, should he be trusted?"

 

 

How can anyone who expects anything from others be a devotee of mine? He is a slave of the thing he wants. He is not a devotee of God.  One who desires to get wealth and property etc., from God is not a devotee to God but a slave of wealth and property because  He is only a means for him to achieve an end. Therefore a devotee without wanting anything from anyone,  neither hope, nor trust, nor power, nor does he have a relationship with anyone whatsoever.  In this manner, he seeks exclusive refuge in me alone and after taking refuge,  he becomes free of all worries, anxiety and cares.  

 

(to be continued…)

 

From "Jivanopayogi Pravachan" in Hindi and "Art of Living" in English by Swami Ramsukhdasji

Ram Ram

*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 17^th May, 2012 "Sharanagati"

http://www.satcharcha.blogspot.in

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Complete Surrender to God

Complete Surrender to God

 

(Sharanagati)
 

God in the Gita declares the discipline of devotion (Bhakti-Yoga) as the best discipline namely surrender to Him. The teaching begins with surrender and also ends with surrender:—

"Surrendering all duties to Me. seek refuge in Me alone. O Arjuna, I shall liberate you from all sins, grieve not."

 

Sarvadharmaanparitajya              maamekam  sharanam  vraj |

Aham tvaa sarvapaapebhyo mokshayishyaami maa shuchah ||

                                                                                                         (Gita18.66)

 

Before this God spoke about `secret', `more secret', `most secret' and here in the sixty-fourth couplet of the eighteenth chapter, He mentioned the supreme or profoundest secret (Guhya, Guhyatara, Guhyatama, Sarva Guhyatama). Therefore the most supreme secret which God shares is  "Mamekam sharanam vraj", "seek refuge in Me alone." Arjuna asks Lord Krsna, "Dharamasammudhachetaah tvaam pruchchhami", "My understanding is confused as to my duty.  So I entrust you to guide me." 

Lord Krsna tells Arjuna that for those things that you are confused and unable to take the right decision,  leave those up to Me.  Arjuna could not take the decision on whether to combat in the war or not. So Lord says that if you do not know, then do not put yourself into a dilemma.   Leave all of this and surrender to Me only. I will liberate you from all sins. You need not worry. So in this, there is renunciation  of all sorts of dependence. Let there be no dependence on anything at all. Give up reliance and faith in anything or anyone else.  Surrender exclusively to God. Accept God as the means and the end. This exclusive  surrender to God is the most confidential and the best thing told by Him.

 

 

There is an extremely great and mysterious secret in it and that is- "Aham tvaa sarvapaapebhyo mokshayishyaami maa shuchah", "I shall liberate you from all sins, grieve not." This is something very uncommon. It does not mean that Arjuna, if you take refuge in Me, then I will destroy all your sins.   It is not as if Arjuna was enticed and tempted to surrender. But it means that Arjuna you surrender exclusively to Me without caring about duty. I will take responsibility for the sins incurred as a result of renouncing your duty.  It is mentioned in the Gita that the man who does his duty without any desire has no adverse effect and unrighteousness does not take place.  Simply take refuge in Me.  And thereafter do not worry.  

Nehaabhikramanaashosti pratyavaayo na vidyate |

                                                                                          (Gita 2.40)

"You need not worry after surrendering yourself to Me."

 

By this Lord Krsna means that after surrendering yourself to Him even if worry, adverse feeling, attachment or malice to the worldly things crops up, even if your mind may not concentrate on God and you may feel that you don't have promptness and faith and have such other defects, then too, you need not worry at all about those defects.  After taking refuge in God,  he should have no worries whatsoever.  He must become free of all agitations.   He should become fearless and regrets.  He should become free of all doubts. Don't bother whether you will get fame or defame, praise or reproach, profit or loss, regard or disregard and what will happen in this world and in the next world.  Let your attention not go towards these things at all.  Simply surrender exclusively to God and leave all other dependencies. Give up dependence on all the worldly things and seek refuge in Him alone. Don't have fear, don't have regrets and gloom and also don't have doubts.   Doubt arises over those things that have gone away and one feels regrets and remorse over them.  Give up this sorrow and mourning. "Maa Suchah" means do not grieve whatsoever, not in the least bit.  

 

(to be continued…)

 

From "Jivanopayogi Pravachan" in Hindi and "Art of Living" in English by Swami Ramsukhdasji

Ram Ram

*********************************************************
If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 16^th May, 2012 "Sharanagati"

http://www.satcharcha.blogspot.in

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Attaining God

Attaining  God

 

(Bhagavatpraapti)

(continued...)

 

One who has not attained God, he has done nothing, done nothing, done nothing at all !

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In attaining God, the greatest hindrance is of desire for enjoyment and accumulation of things. By sharing the joy of others, the desire for pleasure and sense enjoyment is wiped out and by sharing other's sorrow of others, the craving for hoarding and accumulation is wiped out.

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To trust the thing, the world which is ever-changing and to accept it as real, is the main impediment to God-realization.

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The attraction for pleasure born of contact is the prime obstacle to the realization of an ever-attained God.

 

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In seeking God, things are not the obstacles, rather it is the importance of things that have created a screen.

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        Acting in selfish interest and accepting one's close link with the inert (like body etc.,) the realization of God— though all pervading, is obstructed.

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God is all pervasive in space and times etc. In accepting the world as real, man realizes the distance between himself and God.

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No circumstances are factors for the attainment of God, and no circumstances are obstructive in realizing Him, as God is beyond all circumstances.

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God is not far off, only the pull of desire to attain Him is weak.

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The world exists, exists now and is ours — by accepting this itself,  that  God Who is, exists now and is ours—perceiving this is not possible.

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An aspirant admits that "God exists," but that the "world does not exist", this he does not acknowledge. It is because of this, obstacles arise in attaining God.

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

By having an insistence of one particular path and opposing other paths, there arises obstructions in fulfilment of our goal.

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If we attach importance in our heart to anything except God, then the same, impedes in God-realization.

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Faith in God, is even greater than God, though God exists always at all places, we do not see Him, but by faith we meet Him.

**** **** **** ****

God is experiential consciousness, only our gaze is not there.

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"If we do something then we will achieve God," this attitude strengthens the bodily ego. What we gain by action, will be impermanent.

**** **** **** ****

 

In renouncing the world, `discrimination' helps; and what assists in God's realization, is faith.

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In reality, God is ever-existent, the Guru also is, so is the knowledge of the self, in addition are competence and capability in oneself. It is because of attachment to ephemeral pleasure, there is obstruction to the revelation of God.

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The body can deal with worldly affairs, and render service, but it cannot attain God. After detachment from the body, God-realization takes place by one's own self and and its own.

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Narayan !     Narayan !!     Narayan !!!

 

From "Amrita Bindu" in Hindi and "The Drops of Nectare" in English by Swami Ramsukhdasji

Ram Ram

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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 : 15^th may, 2012 "Bhagavatpraapti"

http://www.satcharcha.blogspot.in

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