Do You Desire Love?

Do You Desire Love?
(Prem Chaahate Ho? )

Shree Hari

From childhood itself, Meerabai developed an ardent desire for Gopal (God), absorbed in one thought, "mere toh giridhar gopal, doosero na koyi", "Only Giridhar Gopal is Mine, no one else is mine." Let there be such keenness and perseverance, this is the real means, as no one else will be there to stay by your side. God says that I will not leave you, and you say that I will not believe you. Then what am I to do? Tell me? It has become so difficult !! You have become insistent that God is not mine and others, mother – father etc., are mine. O' brother, please believe, please accept ! Acknowledge the Truth ! Besides God, all are the kind to meet and later part - I find this to be quite a fine point. Those who we meet and later part ways are not ours, in this there is no doubt. Accept this point.

The qualities of God are described as to how He is? Then "Ishvar sarvabhootaanaam hrdesherjun tishthati", now what to do? God does not leave and you are absolutely insistent that you will not believe any such things. You accept all other talks, but God is mine, that you do not accept! Meerabai was a true devotee. Such devotees are rare. "Doosero na koyi" "No one else is mine" this they do not accept. Feeling of mine-ness means that besides God, I have no one. All others are the kind to meet and depart, and God remains with you all the time. Only God is ours - be undoubtedly firm on this point, accept it then it will be a wonderful thing ! God says "sab mama priya, sab mama upajaaye", Mamaivaansho jeevaloke" "sabse unchi prem sagaayi". A relationship of love is the highest of all. Even in Gitaji the words used for devotees are "Mahatma" (great ones), "Sarvagya" (all pervading) etc. For a Jnani (man of knowledge, wisdom) God has not used the word "Sarvagya" in Gitaji. "Sarva bhaav bhaji, kapat taji; mohi param priya soyi," "Sarvabhaaven bharatah" etc. God says - "Pitaahamasya jagatah, maataadhaataa pitaamaha" Our family is God Himself. "Sadassacchamrjuna" "Vasudeva Sarvam". Accept one point firmly, just like Meerabai did, then all will be alright! "Only Giridhar Gopal is mine, no one else is mine" God is mine. Surdas's Shyaam, Tulidas's Ram. Meerabai's Giridhar Gopal, Narsi's Shaamaliyaa Seth! God says "Narsiji is my first master and I am his first servant. I am filled by Him only. It is a classic point. God is mine. Whoever is appealing to you, whether it is Ram, Shyam, Shamaliyaa Seth, simply tell who it is that is appealing to you, accept Him!

Narayana ! Narayana !! Narayana !!!

From discourse of Shraddhey 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 : 24th September, 2012 (Prem Chaahte Ho? ) at http://www.satcharcha.blogspot.com/

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Do You Desire Love?

Do You Desire Love?
(Prem Chaahate Ho? )

Shree Hari
In Ramayanaji Lord Shankar says -

Hari vyaapak sarvatra samaanaa
Prem te pragat ho hi mein jaanaa"

God is all pervasively, present everywhere equally and in totality. But He manifests Himself where there is Love. This is His principle. Therefore love is a very great thing. There are two schools of thoughts, one school regards knowledge as superior and the other regards love and devotion as better! There are the two main opinions. In Northern India, there is predominance of Knowledge, and in Southern India there is predominance of Love. In Gitaji first I saw a predominance of knowledge, now the sentiments have changed and Love is seen predominantly in an extra-ordinary way !

What is Love? God only knows ! How does Love take place? In this I have grasped one point, that is on having the feeling of mine-ness Love manifests. Let one develop an affinity (sense of mine) with God, that I am a part (ansh) of Him, and when this happens, one develops love for Him. "Ishvar Ansh Jeev Avinaashi", when we accept Him as our very own, then love will automatically follow suit. We are a part (ansh) and God is the one holding together the parts (anshi). If you accept this thoroughly then love will manifest, because everyone is fond of their own things. Our torn shoes, torn clothes are also pleasing to an honest man. However the Lord is, He is mine. A feeling of mineness (merapan) is the main thing. Just as Meerabai says - "Mere toh Giridhar Gopal, doosero na koyi." Only God is mine, there is none other. With exclusive sentiments "ek aasaro, ek bal, ek aas vishwaas," let us have Only one support, only One source of strength, exclusive faith in only One.

Gentleman it is a great deceit that the woman is mine, children are mine, mother and father are mine ! To be saved is difficult ! Brother, friend, family, people of my own caste are mine - this is a great problem ! How to be saved from such things, tell me? We have considered many to be mine, ours - this is a great obstacle. In reality, God is our own, no one else is ours ! None others will be able to stay with you, and God can never leave us – what an extra-ordinary point this is. God can never leave us, whether we go to heaven or to hell, whether we go to the abode of death, God will remain with us! "Ishvarah sarvabhootaanaam hrdesherjun tishthati", "sarvasya chaaham hrdi sannivishtho" Then how can that Paramatma (God) leave us! Therefore there is no one else besides our God, on acceptance of this, love will manifest. But accepting so is difficult ! You all have courage, then the point will become crystal clear ! "Mere to Giridhar Gopal, doosero na koyi." – This that has been said by Meerabai is the truth. But everyone has come under the influence of deceit! "Aadi vidyaa atapati ghar ghar beech adi, kaho kaise samjaaye ye kuyemein bhang padi" All say that this is my son, this is my mother and father, he is from my caste… an intoxicant (bhaang) has fallen into the well ! Tell me, is there any remedy? (to be continued)

From discourse of Shraddhey 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 : 23rd September, 2012 (Prem Chaahte Ho? ) at http://www.satcharcha.blogspot.com/



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Oneness in Many

Oneness in Many
(Anektaa me Ektaa )

Shree Hari

continued......

For renouncing evil it is essential that man not desire anything from anyone. Neither from the world, nor from God. Why should he not desire? The reason is that in this vast Universe, even the minutest little thing does not belong to man. Desires do not go away by repeating the Lord's Name, doing austerities, visiting holy places, conducting religious observances, etc. Desires are annihilated when man accepts the truth that there is nothing in this world that belongs to him. And those things that are not his, they are also not for him. When we do not have independent rights over them, when it cannot stay with us forever, on attaining that, the void in our lives are not entirely satisfied, then how can that thing be ours and for us?

The entire universe is one. The separate countries that are seen are created by man. Man coming under the influence of his selfishness, creates many separations in this one world. In reality, the entire creation is one, and her creator Paramatma is also One. He who knows the world and believes in Paramatma, that man is also one. In fact even the world (apara) and the Jeev (para) also do not have an independent existence. Independent existence is only of the One Paramatma. The world has been assumed by the Jeev (embodied soul) - Yayedam dhaaryate jagat" (Gita 7/5), i.e. the world has been given existence by the Jeev only, therefore the world has no independent existence. Jeev is a part (ansh) of Paramatma - "Mamaivaansho jeevaloke" (Gita 15/7), Therefore even the Jeev itself does not have an independent existence. This means that the world's existence is dependent on Jeev, and the existence of Jeev, is dependent on Paramatma. Therefore besides that one God, there is nothing else. Both the world and the Jeev are evidently Paramatma alone.

We have assumed a relationship (false) with the world, while our relationship with Paramatma is innate. That which we have assumed a relationship with, must be served and that which is our innate relationship, must be loved. Neither are we to want anything from the world, nor from God. Serving and Loving is the essential nature (characteristic) of the Sadhak (aspirant). When any aspirant sees Paramatma in the form of the world, then he serves, and when He sees Paramatma in the form of Paramatma, then he loves. However a sadhak is a servant (server) when he accepts the truth, that Nothing is Mine and there is Nothing I want. He becomes a Lover only when he accepts the truth that only God is mine.

If an aspirant thinks discriminatingly (vivek poorvak vichaar) then he sees the world in himself and he sees himself in Paramatma (God). The world is changing constantly, it is continuously being created and destroyed, but Paramatma never changes. That which is changing does not exist and that which is constant (unchanging), that alone has existence - "Nasato vidyate bhaavo, naabhaavo vidyate satah" (Gita 2/16). When an aspirant becomes totally free of evils, then in his vision, there remains nothing but Paramatma. Then he is not distant from Paramatma, nor is there any separation, nor any distinction or difference. This Gita calls out as "Vasudeva Sarvam" (Gita 7/19) (All is God).

Narayana ! Narayana !! Narayana !!!

From book in Hindi "Sab Saadhano ka Saar" 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 September, 2012 (Anektaa me Ektaa ) at http://www.satcharcha.blogspot.com/

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Oneness in Many

Oneness in Many
(Anektaa me Ektaa )

Shree Hari
SHREE RADHA ASHTHAMI


(Please read the divine poem on RADHAJI in hindi dated Sept 23rd at http://www.satcharcha.blogspot.com/)

There is Apara Prakruti (The world), and there is Para Prakriti (jeev, individual) and there is master of both apara and para that is Paramatma (God). All the bodies and the world come within the realm of the "Apara" and all beings come within the realm of "para". All bodies are also one. All "jeevs" (beings) are also one and the power behind both the "para" and the "Apara" is Paramatma, who is also One - "ekamevaadviteeyam" (Chaandogya. 6/2/1) . From the perspective of the bodies and from the perspective of the "jeev" (beings) and from the perspective of God (Paramatma) - that is from all the three perspectives, we are One, not many. But when man does not regard all as one, he creates the distinction between his own people and others (outsiders), then sins come in his life. Just as Kauravas and Pandavas were one, however when Dhritarashtra's mind grasped "maameka" (my sons) and Pandavas (Pandu's sons) - here separation between the two was born, then sins came into his life, the end result of which was the Mahabharat war. Therefore to become free of sins and flaws, an aspirant must firmly and with deep conviction accept the Truth that though seeing many differences on the surface, but as such we are one - we are one from the perspective of this body, we are one from the perspective of the "aatma" (soul) and we are one from the perspective of "Paramatma " (god). All bodies are made of the five elements (earth, wind, water, fire, ether), therefore they are one. All beings (jeev) are a part (ansh) of Paramatma, therefore they are one, and all men who worship the God in various names and forms, that God is also One. A true devotee is he only who does not regard anyone as a stranger (foreigner), rather he regards everyone as his very own and he serves all.

Aatmoupamyena sarvatram samam paschyati yorjuna |
Sukham va yadi dukham sa yogi paramo matah || (Gita 6/32)

O' Arjuna ! That yogi is regarded as supreme, who looks on all as one, like his own body and who sees the pleasure and pain of all with a same eye. (Gita 6/32)

All are ours for the purpose of serving, but for us there is only one Paramatma. Whatever things that we have with us - body-mind-intellect-senses etc, they all belong to the world and they have been acquired from the world itself. But for ourselves, only that one thing can be ours, that one who always remains with us. Such a thing is only Paramatma.

True service is - To do no harm to anyone. He who never harms anyone, the entire world is served through him. Because by not doing anything that harms anyone, his individuality is wiped out and his relationship becomes one with the Divinity, the Essence (tattva) that is all pervasive, infinite-without any bounds. Through whom no one is ever harmed, he himself cannot be bad, he can never remain bad, rather he becomes good. Man does not become good by doing good, rather he becomes good by altogether renouncing the bad. Because to do good is limited, whereas to not do anything bad to anyone is limitless. By the limitless, one can attain the limitless Essence (tattva). Therefore the greatest service of all is to renounce the evil. He who has renounced the evil, is the greatest of all men. (to be continued)

From book in Hindi "Sab Saadhano ka Saar" 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 : 21th September, 2012 ( Anektaa me Ektaa ) http://www.satcharcha.blogspot.in

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Who do I consider My Own?

Who do I consider My Own?
(Apna Kise Maane? )

Shree Hari
continued

Actions taking place with the gross body, thinking and contemplation with the subtle body and "Samadhi" (deep trance) with the causal body are all for others only, not for ourselves at all. There is never any satisfaction with these, even if million, billion, trillion years go by ! These are all perishable and you all are veritably a part of Paramatma. All the bodies from the 8.4 million wombs have all departed, then, will this body not depart as well? This body is of the same soil as those bodies. This body has also being acquired and it too with depart.

Simply accept this one point, and firm it up in your mind, that those things that we meet which later part from us, they are not ours. Just as childhood was with you, but it separated from you, similarly youth also separated from you, now old age will also separate from you, sickness will also separate from you, poverty will also separate from you, wealth will also separate from you. These all are the kind that will part ways.

If you think careful, then isn't the body going to separate ? Isn't the wealth and possessions going to part ways? Will not the house, land, money, family etc. separate? Will they not be separated from you? Will you not be separated from them? All those that are your companions, will they remain with you forever? Those that are going to separate from you, serve them, give them rest and relaxation, behave properly with them. The one to remain with you always is only God. Whether you believe him to be with attributes or without attributes, whether you believe him to have two hands or four, whatever you choose to believe, you may do so. Only God will remain with you forever. Besides Him, no one else will stay with you forever. Besides Him, all are going to part ways. Even the saints and great soul's bodies have not remained, then how will your body remain. So far, this has be the way things have been happening, now is something new and different going to take its place? Do not become attached to the things that will depart. If you become attached, you will have to cry.

I am God's and God is mine. I am no one elses, and no one else is mine. Accept this today itself, then today itself you will become happy. All are ours to serve. All are loving ones of God, therefore serve all. God has said - "sab mama priya sab mama upajaayi" (Manas. Uttar. 86/2) Serve all, but do not regard anyone as your own. Your crying, your sorrows will come to an end. If you cannot leave attachment, then with a true heart call out to God, O' Lord ! O my Lord ! (He Naath ! He Mere Naath !), I am trapped in some troubles ! Please get me out of this misery! God will most definitely free you from your miseries.

Narayana ! Narayana !! Narayana !!!

Ram Ram

From book in Hindi "Sab Saadhano ka Saar" 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 September, 2012 (Apna kise Maane? ) http://www.satcharcha.blogspot.in

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Who do I consider My Own?

Who do I consider My Own? 
(Apna Kise Maane? ) 

Shree Hari

With a true heart accept that I am God's and God is mine. God has clearly stated that "Jeev" (being) is a part of Me - "Mamaivaansho jeevaloke" (Gita 15/7). Due to being a part (ansh) of God, "jeev" (embodied soul) specially belongs to God. Besides God, regarding other things as our very own, is a very big mistake. Other than God everything is momentary and destructible. However, this fleeting and perishable is also God's "Apara Prakruti" (Lower Nature), but instead of regarding it as God, we see it with an eye of seeking pleasure and hoarding. 

This world belongs to God. Considering it as an object of enjoyment is a very huge mistake. The world is a toy, it is a play tool. A toy is not the Essence. (tattva) . It is for playing. Sometimes there are wins and other times there are losses. The essence does not keep track of wins or losses. The thing that belongs to the Essence is only that One Paramatma. No one can ever describe the amazing qualities of that Paramatma(God, Supreme Consciousness). He is infinite, limitless, without an end. The description of Paramatma that has been given in the Vedas, Puranas etc., if it is all compiled together, then too it does not cover even a fraction of what Paramatma really is! Such an infinite, limitless,Paramatma, cannot be described, but we can accept (believe in) Him as our own. Therefore Meerabai said - "Mere toh Giridhar Gopal, doosero na koyi" (Only God is mine, there is none other." This is the real understanding, the real Essence. God is ours, and he will always remain ours. Wherever we go, He is always with us. Besides God, there is no one who stays with us, they cannot stay, then who to believe as being ours. In the end we will have to believe in God. You will not find another friend like Him. Think! Does the body stay with you all the time? Does the house - family remain always with you? Does the property-possessions stay with you at all times? When there is nothing that will stay with us, then who do we have the feeling of mine-ness with? Who to love? Who to understand as being ours? Now whether you are forced to accept out of desperation, dependency, helplessness, on having no other alternative, we will have to believe in Paramatma! There is no one that will remain with us, then what to do? The one to stay with us is only one, and that is Paramatma. 

Whether we go in 8.4 million wombs, go to hell, or go to any "lokas", then too He will never leave our support. He does not know how to leave our company, our assistance! God is infinitely capable, but He is totally incapable of leaving us ! On this subject, He is helpless! Saints and great souls knowing full well this point, they have accepted God as their very own, and have love Him! 

You will not find a companion like God. Never ever, no where at all. Whether you agree with this or not, is a different matter, but this point is the Truth. God has clearly stated in the Gita - 

Mamaivaansho jeevaloke jeevabhootah sanatanah | (Gita 15/7) 

"In this world, "atma" (individual consciousness) who has become a "jeev" (embodied soul), is an eternal part of Me only." 

Goswami Tulasidasji Maharaj has also said - 

"Ishvar Ansh Jeeva avinaashi | Chetan Amal Sahaj Sukh Raasi || (Manas, Uttarkand 117/2) 

The imperishable, eternal "Jeev" (embodied soul) being a part of God, is sentient (conscious), pure, and ever blissful. 

To be continued

Ram Ram

From book in Hindi "Sab Saadhano ka Saar" 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 : 18th September, 2012 (Apna kise Maane? ) http://www.satcharcha.blogspot.in

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How to Root Out Pride ?

How to Root Out Pride ?
(Abhimaan kaise Chute? )

Shree Hari
continued....


Goswamiji says –

Naamu Raam ko kalapataru kali kalyaan nivaasu |
Jo sumirat bhayo bhang tein Tulasi Tulasidasu || (Manas, Bal. 26)

Houn to sada khar ko asavaar, tihaaroyi haamu gayand chadhaayou || (Kavitavali, Utter 60)

I was so unworthy, but Your grace, has made me worthy and qualified ! Therefore see towards God's grace. Whatever we have become, we have not become due to our intelligence, strength, knowledge, abilities, and capabilities. When there is a thought in the mind that due to my intelligence, my strength etc. that I have achieved all this, then at that very moment, pride arises that "I have done so and so" To be saved from such egotistical ways, call out to God. You cannot be saved by your own strength, rather you can only be saved by the grace of God. Remembrance of God can destroy all adversities and distress -

Harismrutih sarvavipadvimokshanam" (Srimad Bhagwat 8/10/55)

Therefore remember God, recite His name, take refuge of His Lotus Feet. There is no one else that will protect you besides Him. Without God this entire world is an orphan. It is only due to God that this world has a Father. In a grinding mill, all the grains are crushed and ground up, expect the ones that are close to the central post. These few grains near the central post are saved from being destroyed - "Koyi harijan ubare keel makadi paas" Therefore there is no means of being saved from pride and egoism besides God.

Narayana ! Narayana !! Narayana !!!

Ram Ram

From book in hindi "Mere toh Giridhar Gopal" 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 : 17th September, 2012 (Abhimaan kaise Chute? ) http://www.satcharcha.blogspot.in


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How to Root Out Pride ?

How to Root Out Pride ?
(Abhimaan kaise Chute? )

Shree Hari
continued....

God and His devotees, both are working towards the welfare of all -

Hetu rahit jag jug upkaari |
Tumha tumhaar sewak asuraari || (Manas, Utter. 47/3)

Somehow or the other if you get into a relationship with these two, then there will be gains and gains only. They are showering their grace on everyone. People say that God sent suffering! But in God's treasure house, there is no sorrow, then from where will he bring sorrow and give to you? God and saint, shower there grace at all times, therefore one must not leave their association.

The sins committed in human birth, cannot be entirely wiped out even after suffering through 8.4 million wombs. Some sins remain even thereafter. Then too God out of His mercy, gives this human birth. He gives an opportunity for people to attain salvation. But man regards the things received as his own. He regards the things that are received and later part as his own and by believing so, those things become impure. Therefore, by purification, the inner senses do not get purified, rather by not accepting those things as ours, it is purified. Thus, make everything as an offering to the Lord. Regard the mind, intellect, senses, body etc. as being God's then everything will become purified and free of flaws. Where one accepts as their own, there itself it becomes impure and pride will arise.

At one time there was a draught in Baankude Jile. Sethji Shri Jayadayalji Goyandka has made a commitment that any person was welcome to come for two hours and chant the name of the Lord and take rice with him. If they were simply given money, then they would buy something impure with it. Therefore instead of giving money, he chose to give rice. He created 100-135 such centers, where people would go and chant the name of the Lord and take rice from the center. One day Sethji went there and it was night time. Many Bengalis were gathered there. They said to Sethji, Maharaj! You have saved us, or else without food, many would have starved to death ! You have been most gracious and merciful. To that Sethji said something quite profound, that you all are falsely praising me. Coming here from Marward all the money that I earned was all redeployed here. I have given to you what belongs to you in the first place. It was never mine at all. If I brought from Marward and then gave to you over here, then you could say so. I have not even given back all that I earned over here. Sethji did not say this only out of politeness, but he spoke from his heart. When Sethji's younger brother, Hari Krishnadasji was asked that you all have taken up this huge charitable initiative of distributing rice , how far do you intend to take it? He said an extra-ordinary point, until our state becomes like the ones begging for the rice, till that time we will continue to distribute ! Can any wealthy man make such a statement? He had no pride whatsoever thinking he is doing much favor.

We do not even think at all about how gracious God has been to us ! What were we and what we have become ! We never look towards what all God has made of us, by showering His grace. We don't think at all, we do not understand it at all. If we look at our lives then we come to know that how were we and how he has made us ! (To be continued)

From book in hindi "Mere toh Giridhar Gopal" 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 : 16th September, 2012 (Abhimaan kaise Chute? ) http://www.satcharcha.blogspot.in

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How to Root Out Pride ?

How to Root Out Pride ?
(Abhimaan kaise Chute? )

Shree Hari
continued....

With respect to "Pride" it has been said in Ramayana -

"Sunahu Ram kar sahaj subhaau | Jan abhimaan na raakhahim kaau ||
Sansrut mool soolprad nana | sakal sauk daayak abhimaana ||
Taate karahin krupaanidhi doori | Sewak per mamata ati bhoori ||" (Manasa 7:74:3)

God removes pride and egotism, but man once again becomes egotistical, and filled with pride !

As he continues his egotistical ways, his life goes by ! Therefore at all times call out "He Naath ! He Mere Naath ! Keep on calling out and internally be aware of this point that whatever distinctive qualities that we have, they have all come from God. They are not our own. If you do not accept this, then you will face a very miserable plight !

This human birth has been given by God Himself. God has given man three powers - power to do, power to know and power to believe (accept). The power to do has been given, to do things for the welfare of others. Power to know has been given to know ourselves and the power to believe has been given to believe in God. But the mistake that is made is that man applies the three powers towards himself, and therefore suffers. The moment the strength, intellect, abilities, etc., are perceived as being ours, then man becomes proud (conceited, egotistical). I am a Brahmin, - on believing so, the pride of being a Brahmin arises. I am wealthy - on believing so, pride of being rich arises. I am very learned – on believing so, the pride of knowledge arises. Wherever there is a feeling of "I-ness", there itself pride, egotism arises. Therefore at all times keep calling out to the Lord from within. Qualifications are most visible in us, I see that I am well educated, I know the Gita, I can do kirtan well, when he perceives all this, he is most certainly trapped. If he begins to see that everything is only taking place due to God's mercy then he will be greatly benefited! Such awareness also takes place by the grace of God. One must feel compassion for those who are not alert and conscious about this. They too will become aware, but later on after some delay !

Naradji Maharaj was a devotee of the Lord, but he too developed pride, such that he cursed the Lord -

Bhale bhavan ab baayan deenhaa | paavahuge ohal aapan keenhaa ||
Banchehu mohi javani dhari dehaa | soyi tanu dharahu shraap mama ehaa ||

Kapi aakruti tum kinhee humaari | karihahim kees sahaay tumhaari ||
Mama apakaar keenh tumh bhaari | naari birahun tumh hob dukhaari || (Manas, Balakand 137/3-4 )

Naradji said that the monkeys will come to your aid - "karaahahim kees sahaay tumhaari" then is this a curse or is it a boon? It is a boon! Therefore it is said – "saadhu te hoyi na kaarah haani" (Manas, Sunder. 6/2). Due to the curse, God had to descend to earth and many divine plays took place, which on singing time and again is leading to mankind's salvation. The point is, that Naradji's curse became the solution for people's welfare. Similarly, God's anger is also as good as a boon and can lead to man's welfare - "krodhoapi devasya tulyah"

(To be continued)
From book in hindi "Mere toh Giridhar Gopal" 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 : 15th September, 2012 (Abhimaan kaise Chute? ) http://www.satcharcha.blogspot.in

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How to Get Rid of Pride?

How to Get Rid of Pride?
(Abhimaan kaise Chute? )

Shree Hari
continued....

He who is full of pride, becomes an evil person. Hiranyakashipu, Hiranyaaksh, Ravan, Dantvaktra, Shishupaal etc. all had pride in them. Due to pride they did not have any regard for anyone. To get rid of their pride, God reincarnates, and showering His grace, He destroys them. In reality, God does not kill man, He kills their egoism (pride). Just as when you get a blister, then the ancient medical practitioners (vaidya) first applies a paste to ripen the blister, then he slits it open, similarly God first boosts their pride, then He destroys them. God follows no one's rules on this subject.

God's nature is very unique. Other people if they do anything for you, they make certain they convey that they have done you a favor, saying that I have elevated your position! But God though giving everything, He says - "Mein toh hu Bhagatan ko Das, Bhagat mere Mukutmani" "I am servant of my devotees, and My devotee is the jewel in My crown." God does not say that I have elevated your post, rather He Himself becomes the servant of His devotees. Not only that, God does not even let them know that He has given them. It has all been given by the Lord. He gives so secretly, that man thinks these things belongs to himself. It is my mind , it is my intellect, it is my capabilities, it is my abilities, it is my understanding. This is the extra-ordinariness of the giver, that the things that are received appear to be our very own. If eyes were ours why would there be a need for glasses? If the eyes have become weak then make them alright ! If the body is yours then don't let it fall sick. Don't allow it to die.

The giver is so incredible that He does not even know that He is the One who has given. Therefore man accepts himself to be very wise, I am an orator, I am very learned and scholarly, I am a writer etc. etc. He has pride that he can do so much "japa" (divine name repetition), I do so much worship and adoration of God, I can meditate for a long time, I read and study so many chapters of the holy text. One must think, that with what power is all this happening. ? Where has this power, this strength come from? Arjuna was the same person, the bow and arrow was the same one, but when the bandits abducted the Gopis (cowherd girls), he was unable to do anything at all - "kaabaa lootaa gopikaa, wah Arjuna, wah baan" | In the Mahabharat war, Arjuna attained victory. This was not due to his own strength, rather he who had become his charioteer, that Lord Krishna was his strength. Lord also says this in the Gita - Maiyaivaite nijataah poorvameva nimittmaatam bhava savyasaachin" (Gita 11/33) " All these have already been slain by me. O' Brave Warrior ! You should become a mere instrument."

There is something extra-ordinary in the words spoken by saints, and that is, God has made this world for man, and he made man for himself. The point convey is that if man is devoted to Me, I will give him all the things of this world! He will experience no shortage of anything ! Shortage and lack of something will be wiped out once and for all ! But if he does not become devoted to Me, and instead begins to have pride, then pride is not liked by God -

Ishvarasyaapyabhimaanadveshitvaad dainyapriyatvaacch | (Narada Bhaktisutra 27)

"Even God dislikes prides and likes humility.

(To be continued)

From book in hindi "Mere toh Giridhar Gopal" 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 : 14th September, 2012 (Abhimaan kaise Chute? ) http://www.satcharcha.blogspot.in

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How to Get Rid of Pride?

How to Get Rid of Pride?
(Abhimaan kaise Chute? )

Shree Hari
On the subject of pride it has come in the Ramayana -

Samsruti mool soolprad nana |
Sakal sok daayak abhimaana (Manas 7/74/3)

The number of demonaic qualities that are present, the evil qualities and conduct that is there, they are all living under the shade of "Pride". The feeling of "I am" my existence (a sense of egoism) is not as evil as pride is. A fragment (part, ansh) of God is free of flaws, but the feeling that I have some good qualities, I have many capabilities, I am knowledgeable and learned, I am very clever, I can speak eloquently, I am capable of explaining to others - in this manner, seeing something extra-ordinary in ourselves in comparison to others, is a very big flaw. If we see something great in ourselves whether it be our ability to meditate, remember God and be devoted to Him, whether it be chanting His holy Name, whether it be repeating the Lord's Name (japa), whether it is cleverness, whether it is our ability to do favors to others, whatever form of distinctive qualities that we see in ourselves, compared to others is PRIDE. This pride, is very harmful and it is very difficult to escape from it.

Pride can come as a result of being of a particular "jaati" (class, caste, race, nationality, etc.), or "varna" (order of life) or "aashram" (stage of life), or knowledge, or intellect. Pride can be of various sorts. I remember the entire Gita, I can teach the Gita, I can understand the extra-ordinary expressions and sentiments in the Gita - this too is pride. Pride is the cause of much down fall. Pride comes due to regarding that greatness, superiority, specialness, as being mine. One cannot get rid of this pride by one's own effort, rather the pride goes away by God's grace. As one undertakes more effort to distance his pride, his pride becomes further strengthened. If one tries any solutions and means to get rid of pride, that solution itself will further increase his pride. Therefore it is very difficult to be freed from pride. An aspirant must be extra careful and cautious with regards to pride.

An aspirant must become aware of that whatever special qualities that he sees in himself, they are not his, rather they have come from God. Therefore regard that special quality as God's only, not his own. Whatever extraordinary and special qualities that you see in yourself, has been given by the Lord - accept this firmly, then pride can go away.

The manner in which I can conduct divine chanting, no one else can do the same; there are many others, but there is none like me - in this manner, the moment you do comparison with others, at that very same moment, pride will creep in ! Sadhak should believe that I am not the doer, rather this is all happening by God's grace. Whatever special qualities that have come, they are not my own. If they were my own, they would remain forever, and I would have rights over them. It is only by thinking so that one can become free of pride.

It is God's immense grace that he does not let anyone's pride stay . Therefore the moment that pride comes, something collides with it. God by His immense grace makes us alert that do not regard anything as your own, I will do all your work. God destroys pride, He does not let it remain – this is most gracious, transcendental and extra-ordinary grace. (to be continued)

From book in hindi "Mere toh Giridhar Gopal" 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 : 13th September, 2012 (Abhimaan kaise Chute? ) http://www.satcharcha.blogspot.in

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Real Relationship is with God

Real Relationship is with God
( Vaastavik Sambandh Prabhu se )

Shree Hari
continued ....

I would like to share with you one more extremely special point. It is in the scriptures, but it is hidden in it. I have received this due to the grace of saints and great souls. It is a strange thing that those you are engaged in spiritual pursuits are of the belief, and I too previously had the same habit, that when even ordinary things in this world are acquired with much effort and hard work, then how can God Realization take place with such ease? For God Realization one has to sacrifice a great deal; one has to undergo much penance; one has to follow many strict disciplines. Great Yogis even after many life times of austerities, did not realize God, then how would it be possible for us? It is Kaliyug too, then how will God Realization take place? Due to such beliefs, we ourselves create obstacles in God Realization. Such beliefs are entirely false. We are God's and God is ours. The world is not ours, we are not of this world. Accept this from the heart, then spiritual practice will become very easy. You simply accept that your relationship with God is eternal, impenetrable, constant, and without any modifications. You will realize God, because God is already realized, only there is forgetfulness of this.

God Himself says -

Na Vedayagyaadhyayanirn daanairna cha kriayaabhirna tapobhirugraih ….| (Gita 11/48)

Neither by the study of the Vedas, nor by rituals, nor by gifts nor by sacrifices, nor by austere penance can this Form of Mine be seen.

Naaham vedairna tapasaa na daane na chejyayaa | … (Gita 11/53)

Neither by study of the Vedas, nor by penance, nor by charity, nor by ritual can I be seen in this Form as you have seen Me.

How can a conscious (chetan) element be attained by an instrument in the form of an inert body? But in ordinary lectures, discourses all you get to hear is that God Realization is extremely difficult. And you do not wish to listen to anything contrary to that. During visit of holy places, I went to Naathdwara. I gave a discourse over there in which it was said that to take refuge in the Lord means, to not surrender to Him at all. Because we are already eternally in His refuge, only we did not know this point earlier. God has already taken us under His shelter. When I said this, then the local people there understood this to mean that I am against taking refuge in the Lord. My sentiments were not so. I was telling the truth. When we take a mantra from a Guru, then the Guruji tells us that we have a relationship with God. As such, we have an eternal relationship with God. It is unbreakable and we have no relationship with the world and the body. We have simply accepted it to be so. We have turned away from God and we have turned towards the world. God is ours and we are Gods, this is recollection of that truth. However, we have taken the support of the world and this body, we have surrendered ourselves to them. This support will not last. How long will you be able to hold onto the support of this body and this world ? It will without any doubt separate from you. However much you try to hold on to it, you will not be able to hold on. You cannot leave God. You are always with God and God is always with you. You have simply forgotten, you have made a mistake. After sharing the message of Gitaji, God asked Arjuna, that have you single-pointedly heard the scriptural texts of Gitaji and has your ignorance, in the form of attachment been destroyed and do you now recollect? Yes! I remember now, that I am God's, and God is mine, in this there is no new knowledge. We are God's and not of the world. All the things that are with us that are considered by us to be ours, such as body, wealth, strength, intellect, abilities etc, all of it has been taken from the world, therefore utilize it in the service of the world. Remove that sense of mineness from it and do not have any expectation of it, then you will be freed. God is ours and we are God, then this becomes devotion. There is no delay in this. It is very simple and easy.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Jeevan ka Satya" 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 : 12th September, 2012 ( Vaastavik Sambandh Prabhu se ) http://www.satcharcha.blogspot.in

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Real Relationship is with God

Real Relationship is with God
( Vaastavik Sambandh Prabhu se )

Shree Hari
In the Bhagavad Gita Chapter 15, seventh verse it is said -

Mamaivaansho Jeevaloke Jeevabhootah sanaatanah |
Manah Shashthaanindriyaani prakrutisthaani karshati || (Gita 15/7)

This verse is of significant importance to us. God says "Mam eva ansh" - this embodied soul (jeevatma) is a part of Me only. And "Manah Shashthaanindriyaani prakrutisthaani" The mind, along with the senses are established in (part of) Nature. The meaning concluded with these two points is that the embodied soul being a part of Me, is established in Me and the body being a part of Nature, is established in Nature. Now, though being a part of God (Paramatma), why does the embodied soul not attain God (Paramatma)? The answer to this is that – It most certainly is a part (ansh) of God, but it has caught hold of things in Nature which are of different category, and this is bondage. If those things that belong to a different category were renounced, then there would be free freedom, today itself. Nature and its activities are not ours. We have accepted these as ours, therefore we are bound. If today itself we stopped regarding them as ours, then we would be freed. We can only be freed from the things that are not ours. How can the Sun be freed from the illumination and the radiance? It is its very self. Similarly, how can we be liberated from our very self? We have to be freed from nature and its activities which do not belong to us, which we have accepted as ours. And God who is ours, we have to become his devotee. That which is not ours, what is coming in the way of leaving it! If we face away from the world (distance ourselves from it), then we are freed. And if we turn towards God, in other words, if we accept that God is mine, and I am God's, then we have become a devotee. As long as we continue to hold on to the world, till then we cannot hold on to the Lord.

In this, there is one point to be understood that however much you hold on to the world, you cannot become one with the world. The reason is this world and all the activities of this world are inert, and you are part of sentient (consciousness, full of life) God (Paramatma). Therefore your (conscious element) union, is not with the inert world, but with the conscious, sentient (chetan) God. Accept this point from the heart. Another point is to be understood, that it is easy to sever relationship with the inert; because relationship with the inert is taking place constantly. Body, wealth, family are all moving towards perishing. First you understood yourself to be a child, now you do not understand so. At that time the situation and the thoughts that you had, the incidents that took place, have all changed and they are constantly changing. Therefore renounce the relationship with this world. What does renunciation mean? Simply do not accept it as being yours. However accept God as ours, because we are sentient, and we are part of the sentient God. We cannot leave God, and God cannot leave us, though you may temporarily forget God, you may turn away from God. Simply accept "Only Giridhar Gopal (God) is mine, no one else is mine." What is the difficulty in this? Accept. today and at this very moment. God is mine and I am God's and the world is not mine and I am not of the world. But the things, strength, power, abilities, that we have received from the world, is to be utilized for the service of the world. The example of Prahladji is in front of us. His body came from his father, therefore he gave his body to his father. Whether the father causes grief to the body, gives it poison, causes a snake to bite it, throws it off a cliff, drowns it in the sea, whatever he chooses to do with it, Prahladji did not say a single word. So what, if the body dies? It belongs to the mother and father and this world. But he (the self, swayam) is a part of God. Therefore turn yourself over to the Lord. (to be continued)

From book in hindi "Jeevan ka Satya" 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 : 11th September, 2012 ( Vaastavik Sambandh Prabhu se ) http://www.satcharcha.blogspot.in

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Acceptance of Truth Leads to Salvation

Acceptance of Truth Leads to Salvation
( Satya ki Sweekruti se Kalyaan )

Shree Hari
continued .....

You only need to remember just this one point that I do not have any relationship whatsoever with inert objects, as they come from Prakriti (nature) and I am a part of the Paramatma (Supreme Consciousness). How can objects that are subject to creation and destruction, affect the eternal? Impressions do not reach the self, which is "asanga" (detached). Steadiness and Samadhi also do not belong to the self, being products of the causal body. Your self is different from the causal body. In Samadhi there are two states, one is effortlessly rooted in the self, which is the natural state - your essence is pure existence.

The conclusion is that inert and sentient do not meet and it is not possible for them to meet. Relationship between inert and sentient is false. As the night of new moon cannot meet with the Sun, inert cannot meet with the sentient.

Question - If the relationship between inert and sentient is false, then why so much difficulty in dropping it?

Answer - Even though relationship between inert and sentient is false, you find it difficult to drop, as you have given undue significance to inert and sentient. Therefore, from today itself start giving due respect to discrimination, and truthfully accept the fact that our relationship is with Paramatma and not with the inert things.

With respect to human body, there is a desire for enjoyment. Whereas, with regards to the "Essence of the self" there is a desire for knowledge and with respect to Paramatma (The Supreme Lord) there is a desire for Love. Body is not ours, so any desire for enjoyment is not ours, but is due to error. However, desire for knowledge and love is really ours and not due to an error. Hence using the body in selfless service of others or burning desire for self-knowledge, both lead to eradication of error. Once the error is removed, desire for object of enjoyment vanishes, and desire for self-knowledge is fulfilled - this is liberation. Then hope for the Love of the Paramatma – the Supreme Lord, of Whom self is a part, is awakened. All individual souls are part of the Paramatma. The Supreme Soul . Therefore Love of the Lord is the final and universal desire. Liberation is a means and Love is the end. As the vapours moving out of ocean due to solar radiation complete their journey only after merging back into ocean, similarly individual soul which is a part of Paramatma (the supreme Consciousness) does not complete its journey till eternal Love is achieved. Once this ultimate Love is awakened, this human life is fulfilled and nothing more remains to be done.

Narayana ! Narayana !! Narayana !!!

From book "Discovery of Truth and Immortality" 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 : 10th September, 2012 ( Satya ki Sweekruti se Kalyaan ) http://www.satcharcha.blogspot.in

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Acceptance of Truth Leads to Salvation

Acceptance of Truth Leads to Salvation
( Satya ki Sweekruti se Kalyaan )

Shree Hari
continued .....

You have no relation with the mind-intellect, whether these are apparently yours or a dog's. If a dog's mind-intellect get affected, then do you become happy or sad? As a dog's mind-intellect is not yours, similarly, what is considered as your mind-intellect are also not yours. Considering mind-intellect as yours is a fundamental error. By considering mind-intellect as yours you simply undergo suffering.

One very significant point to note is that between us and Paramatma (Supreme Consciousness), there is no "curtain" (body and world) of inertness, rather the "curtain" is due to our presumed relationship with the inert. I have not come across this vital point in books or scriptures, rather, in a particular situation in the company of saints. Hence one can reach perfection by accepting the fact that "I" do not have any relationship with body-senses-mind-intellect.

Question - What practices one has to undertake to get rid of this relationship with inert?

Answer – It is not a matter of practicing something. Relationship with inert world does not dissolve by practice, on the other hand, Viveka (discrimination) and Vichara (right thinking) are helpful in severing of the presumed relationships with the inert. If you give due respect to your conclusions based on discrimination, then this relationship can be severed in the present. You need both knowledge and faith - "we do not have a relationship with inert", this is "knowledge" and "our true relationship is with the Lord" this is "faith". Inert would not have any effect if it is clearly known that – nothing in the infinite cosmos can be called ours. Practice does not produce this knowledge, but right discrimination can produce this result in an instant. Self does not get affected, the self is as it is. Actually, liberation is the nature of the self.

"Naasato vidyate bhaavo naa bhaavo vidyate 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).

You consider impressions as real, which are unreal and false. Self does not have any relationship with mind-intellect.

Someone asked Swami Sharananadaji, "what is Kundalini?" he answered that "I do not know what Kundalini is, but I surely know that I do not have any relation with Kundalini." Whether Kundalini is dormant or awake, what connection has it with the self? Similarly, the self does not have any connection with this body or the world. Therefore, do not give any importance to their impressions. This would not come about by practicing, practice is useful to produce something new; for example if someone wants to do rope-walking, practice is necessary. However, in the knowledge of the real, practice is not helpful; if right discrimination is respected, self-perfection is in the present. (to be continued)

From book "Discovery of Truth and Immortality" 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 : 9th September, 2012 ( Satya ki Sweekruti se Kalyaan ) http://www.satcharcha.blogspot.in

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Acceptance of Truth Leads to Salvation

Acceptance of Truth Leads to Salvation
( Satya ki Sweekruti se Kalyaan )

Shree Hari
continued .....

If an impression of the world is formed on the mind, let it be so, do not be concerned, do not accept it, thereafter it will go away. By giving significance to the impressions of the world, you are depriving yourself of great benefit. So, if impressions are formed, let them be, but understand correctly that impressions are not real. Unreal objects can only have unreal impressions, how can they be real? Somebody cheats you off your money because you become gullible; the cheat makes an impression on you and you get enchanted; it is only then are you cheated. Similarly, getting impressed by things of the world is stupid and is clearly getting cheated.

A very significant point to consider here is that impression is formed only in the body, senses, mind, intellect, and not the self. Objects can affect other objects which are of similar type; thus impression is never formed on the self, which is of a different class altogether. Body and the world are inert, whereas the self is sentient. How can inert affect the sentient? Inert can only impress upon the inert (body) – this is the truth; accept it right away and there would be clarity. This very moment your work will be accomplished!

It is due to the eyes, that impression of sights is perceived; because of ears, sounds are heard; the significant point here is that objects of similar type affect each other. Hence, however much an impression occurs, do not consider it as real. The essence of the self is not affected by anything – it is entirely untouched -

"asango hyayam purushah" (Brhad., Upanishad 4.3.15)

If mind-intellect are affected, let them be affected. Mind and intellect are not of the self - these have the same constituents as the objects that impress.

Question - Then why is it that self becomes happy or sad?

Answer – By concluding that mind and intellect are its own, the self becomes happy or sad. Mind and intellect are not of the self, but belong to Prakriti (Nature), whereas, the self is a part (ansh) of the Paramatma (Absolute consciousness). It is a mistake to consider one's self as happy or sad, when mind-intellect are affected. In reality the self does not get affected at all, and remains as it is. Please analyze if the self really gets affected by happiness or sorrow, then how can it remain changeless and homogeneous. Self is never affected, but it presumes itself to be affected, as presently you have a firm notion that mind-intellect are yours – which are really never yours. Mind-intellect belong to Prakriti and objects of Prakriti alone affect its other objects.

Question - What if due to the effect of an object, an inappropriate action takes place?

Answer - What difference does it make to the self, if an action happens? If you carefully examine, you would find that the self does not get affected. But the problem is that you become one with the actions. It is only by considering mind-intellect as your essence that you say that you got affected. Mind-intellect are not yours, rather, they belong to Prakriti:

"manah shasthaaneeindriyaani prakrutisthaani karshati" (Gita 15.7)

Your self does not consist of the mind-intellect; rather, it is a part of the Supreme consciousness (Paramatama).

"mamaivaansho jeevaloke" (Gita 15/7)

Therefore effects / impressions of objects are upon the mind-intellect alone and never upon the self, which ever remains as it is.

"Samadukhsukha swasthah" (Gita 14/24)

A person established in Prakriti alone becomes subject to happiness and sorrow.

"Purushah prakrutistho hi bhukte prakrutijaangunaan" (Gita 13/21)

If mind-intellect are affected, let them be, impressions on them do not touch the self, so why get involved?

Do not give significance to the impressions, do not accept them in the self. You are established in the self. Impressions cannot reach the self; how can an impression which is an object (unreal, not being permanent), rech the real (self)? Real is ever un-involved with the unreal. (to be continued)
From book "Discovery of Truth and Immortality" 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 : 8th September, 2012 ( Satya ki Sweekruti se Kalyaan ) http://www.satcharcha.blogspot.in

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Acceptance of Truth Leads to Salvation

Acceptance of Truth Leads to Salvation
( Satya ki Sweekruti se Kalyaan )

Shree Hari

Question - Despite the intellectual understanding of this teaching (I do not belong to the world and the world does not belong to me. I belong to the Lord and the Lord belongs to me), we are unable to inwardly accept it; what should be done?

Answer - Please think whether you consider the acceptance of this point as proper or its non acceptance as proper? If acceptance is considered as correct, then what is preventing you? If there is a beneficial teaching, one should accept it even forcibly – it becomes simpler after acceptance. Basically you do not want to accept the fact inwardly – in my opinion, this is basically due to a desire for enjoyments and pleasures. Due to this desire for pleasures, the fundamental truth is not accepted.

Please forcefully (blind foldedly, clenching your teeth, placing weight on the chest) accept the fact that you belong to the Lord and that Lord belongs to you. This body is not yours, not yours ! not yours ! When even the body is not really ours, then what in the world can be ours?

Question - Objects in the outside world form impressions on our minds, thus affecting us; what should one do in such situation?

Answer - Do not value the impressions. When a likeable thing is seen, it is pleasing, there is a desire in the mind to get it. Even when such an impression is formed, there should be this inner knowledge that this thing is not mine. Instead of giving importance to the impression of the objects, one should value the fact of this inner knowledge. By considering impressions as significant, you lose sight of the real fact. Make a determined resolve right now, that you will no longer accept the impression, but accept the reality (the truth) from now on. Consider also that impressions take place sometimes, not all the time; but if you consider them as permanent this is a mistake. In reality, you are not the body; the body of childhood is no more, but your self is the same. Therefore kindly do not give any significance to the impressions, one should be impressed by the truth / reality, if an impression of unreal is formed, it should not be valued. The truth is that we are not the body and the body is not ours.

On the path to liberation or in the movement towards the Lord, gross, subtle or causal bodies are not helpful. Body is of use to the family, society or the world, it is of no use to the self. Thus keep the body busy in the service of the family, society and world; this is an extremely important point, if you accept it you would be ever happy. There is a plain misconception that body would be beneficial to us.

Neither the gross, nor the subtle, nor the causal bodies are of any use to the self - understanding this fact leads to immense welfare. The gross body performs actions, thoughts occur in the subtle body and steadiness or Samadhi (trance) is a function of the causal body. Actions, thoughts and Samadhi are not of the Self, therefore one should not depend upon these. Fundamentally the useful thing for you is non-entertainment of any thoughts. In many scriptures Samadhi has been highly glorified, however, even Samadhi is of no use to the self. Neither actions, nor thoughts, nor trance is of any use to the self; similarly concentration, Pranayama (breath control) and awakening of Kundalini are are of no use to the self. Self is different from all these things which are of different class, as all of these are product of Prakriti, whereas, the self is a part of Paramatma. Your oneness is with the Lord. Whether you have faith in monism (advaita) or dualism (dvaita), whether you follow the Yoga of Knowledge or of devotion, at least accept the fact that this body is of no use to the self, the self has no relationship with the body. (to be continued)
From book "Discovery of Truth and Immortality" 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 : 7th September, 2012 ( Satya ki Sweekruti se Kalyaan ) http://www.satcharcha.blogspot.in

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Acceptance of Truth Leads to Salvation

                                                                            

Acceptance of Truth Leads to Salvation
( Satya ki Sweekruti se Kalyaan )

Shree Hari

There are two things that humans come across in life - One is unchanging or imperishable and the second is ever changing or perishable ! The Self that is the essence of existence is imperishable, and the body and the world, which are ever changing, are perishable. Regarding the subject of the essence (the self), the following verses are mentioned in the Gita and the Ramayana:

Mamaivaansho jeevaloke jeevabhootah sanaatanah | (Gita 15.7)

"In this world, the Atman (self) behaving as (having become) an individual (jeev), is My own eternal part."

Ishvar ans jeev abinaasee | Chetan amal sahaj such raasee || (Manasa., Uttara. 117.1)

Significant point here is that our essential relationship is not with body-world; rather, being a part of the Lord, our essential relationship is with the Lord alone. There is a fundamental error implicit in the assumption that regards the self as belonging to the world and the world as belonging to the self; we have established an erroneous relationship with this body-world.

Being a part of the Supreme (Paramatma), in reality the self can never be distant from the Supreme, and can never be one with this ever-changing world; This is an established principle. Our relation with Paramatma (Supreme Consciousness / God) can never be severed and we can never establish a permanent relation with this inert body / world. It is indeed a major mistake that the One who we have an eternal and real relationship with we have forgotten. We do not consider that relationship with Paramatma (the Supreme) as real. And that which we have no relationship with, we have accepted as our very own - i.e. we have established an unreal relationships with the world. If we accept that "I belong to the Lord and the Lord belongs to me", then "the world does not belong to me" would become clear. If on the other hand we accept that "I do not belong to the world and the world does not belong to me", then, "the Lord belongs to me" would be established. The important point is to accept any one of these two points.

Please think, whether there can be oneness or identity, between this inert and ever changing world and one's self (consciousness)? If there cannot be, then please accept the fact that, essentially, there cannot be a real identity or relationship between our self and this world. Acceptance of the oneness of the self with this world is a mistake. Minimally, if we understand this mistake inwardly, then everything would be all right over a period of time. Identification of the self with the inert world is a losing premise. There is no gain whatsoever. And there is only gain, and absolute gain only in non-identification of the self with the world. There is no loss at all.

The absolute truth is that body does not remain with us. How can a thing that is not really ours remain with us? Neither we can become distant from the Lord, nor can the Lord become distant from us. The Lord is our own, He is ever close to us and we are never distant from Him; how can He become distant from us? Body, objects, money, property, house etc., are perishable; these things cannot remain with us and we cannot remain with them. However, whether we know the Lord or we do not, there cannot be any separation between our self and the Lord. Bodies – whether it be the gross, subtle or causal body, it belongs to Prakriti (nature) and whether we consider our self as good or bad, we belong to the Lord. If this is understood, then one is liberated in the present, as our bondage is due only to this identification with perishable objects. We are bound only by the things that we regard as ours. That which we do not regard as our own, we are not bound by those things. (to be continued)

From book "Discovery of Truth and Immortality" 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 : 6th September, 2012 ( Satya ki Sweekruti se Kalyaan ) http://www.satcharcha.blogspot.in

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To Sannyaasi Sadhaks and Devotional Singers

       To Sannyaasi Sadhaks and Devotional Singers
                 A Humble Submission


Shree Hari
(continued)

One must do "kirtan" (devotional chanting) wholeheartedly but only to please God and not for entertainment, as then it becomes an extroverted activity. The devotional singer should always have a strong feeling within that God is present right there and he is chanting God's name and glories before God and for His pleasure. He must become fully engrossed in reciting God's name while remembering Him and His virtues (glories) and meditating on Him. If such sentiments do not arise, then one should go on practicing to develop such feelings. Never think whether others have been pleased and whether they are attracted to your singing or not. Have reverence for God's name and chant His name with utmost love. In such situation God's single name uttered by you can create wonders, God's name uttered once by Sri Chaitanya Mahaprabhu used to have overwhelming effect on the listeners, because his singing overflowed with the intensity of his love for God.

Remember one more thing. Devotional singers and those who chant the Lord's Name, should follow righteous conduct and possess divine qualities. One who sings and dances in the name of God, but whose conduct is not pure, cannot leave a good impression on the people. People make such persons as their ideal without knowing the reality of their actual conduct and this gives an opportunity to others to make false allegations against devotional singing, its singers and even against their object of singing, God Himself. Therefore it is our responsibility that due to our conduct, the image of divine singing and our God (Ishta devata) is not tarnished. As a matter of fact, divine singing and God can never be tarnished, but why should any suspicion creep up in their mind on account of our conduct?

If conduct is not pure, one should practice devotional singing in solitude. One should beg and cry before God for purification of one's conduct. But be aware, never try to hide ill conduct, nor give any support to ill conduct under any circumstances.

Duties related to your social order and stage of life should never be ignored on the pretext of "sankirtan" devotional singing. Kirtan should be done while following one's own duties. Knowledge, dispassion, righteous conduct, Varnasrama (social order, stage of life), Samdhya-Prayer and Gayatri-mantra should never be criticized, while praising the loud chanting of the Lord's holy name, rather they should be followed properly according to the ordinance of the scriptures.

In the name of the "sankirtan" spiritual chanting, one should not indulge in partiality or develop feeling of a high and a low standard in different names of God and encourage groupism. Divine names of God should be chanted with simple, pure, genuine, selfless and exclusive feeling of love and others should also be inspired to do so. But as far as possible, refrain from becoming a preacher, a leader or a teacher. Protect yourself from being honored, admired or worshipped. On should always resist temptations for money and women.

At the time of "sankirtan" devotional singing, names of God should be chanted with full force of voice. One should not remain silent out of pride of knowledge, learning, status or riches. If it is a standing kirtana (loud chanting of the Lord's holy name), one should not hesitate to stand up. None of our conduct should result in disrespect for the devotional singing of God's names. However, dancing should come only when one is overwhelmed with love, fillrf with emotions and not just for show. Dancing as an art is altogether different from devotional dancing in God's name.

Always remember that devotional singing with chanting of God's name is a highly respectable and adored way of life. It should be done with deepest of feelings and highest of conduct. Wherever the sound of devotional chanting of God's names done by pure souls reaches, it is capable of leading all those beings to their salvation

Narayana ! Narayana !! Narayana !!!
From book "Is Salvation Not Possible without a Guru?" 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 : 5th September, 2012 ( Sannyasi Sadhak ko aur Kirtankaaronse Namra Nivedan ) http://www.satcharcha.blogspot.in

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To Sannyaasi Sadhaks and Devotional Singers

 To Sannyaasi Sadhaks and Devotional Singers
A Humble Submission

Shree Hari
(continued)

Those who start accepting themselves as Self-Realized on the basis of their bookish knowledge and give up their spiritual pursuit by treating themselves free from all prescription and prohibition even before attaining the highest spiritual divine state, they almost always take a fall. Because till ignorance persists, infatuation and attachment to sensory pleasures remains intact, and this infatuation (attachment) is the root cause of all sins. And what to talk of that situation when passion and anger are accepted as inevitable nature of the inner sense. Therefore seekers like me should always be on the guard and be very careful in keeping themselves away from such evils as attachment-aversion, passion, anger and greed etc., Particularly after accepting total renunciation (sanyaas ashram), the seekers should neither establish any contact with women and wealth, nor keep company with them. The realized souls are totally free from all such evils.

Yaavadaayustvayaa vandhyo vedaanto gurureeshwarah |
Manasa karmanaa vaachaa shruterevaish nischayah || (Tattvopadesh 86)

It should be kept in mind that instead of being a hypocritical realized soul, it is better to remain ignorant because in that case on is afraid of sins atleast. A fraudulent, hypocritical person goes on committing sins purposely to protect his false image. Therefore do not think of fraud even in your dreams, instead become a true sannyaasi.

According to the above uttering of the teacher of ethics one should always follow the directions of the scriptures. A Sannyaasi i.e. the man of the renounced order should follow some rules – such as not to keep company of the householders, not to see even the picture of a woman, not to touch money, not to establish relationship with anybody, not to be possessive about anything, not to accept any type of honor or admiration. He should always protect his dispassion with great care and keep his senses in full control. He should not hoard worldly objects, not develop any sect, not build a house and not speak unnecessarily. He should observe celibacy, remain free from passion, anger and greed, and be free from attachment and aversion. A Sannyasi should always devote himself in spiritual practice (contemplation on Self) and remembrance of God.

A Sannyasi who does not follow the fundamental discipline of Sannyasa, faces a downfall, therefore he should strictly follow his Sannyasi way of life. Even the great souls who have risen above prescription and prohibition always perform virtuous noble deeds so that other seekers may follow them.

If you intend to become a devotee, you should take God's shelter and constantly remember Him. Do not allow cravings for wealth, respect and admiration to enter into the mind. One should not care whether he is regarded as a devotee or not. He should continue to remember and sing the name and glories of God with devotion. As far as possible one's devotion should not be revealed to others. Do not give opportunity to anyone to honor or worship you. Always protect yourself from honor and praise. Company of women or those who are indulged with women should always be avoided. Never allow your mind to develop lust for wealth and reputation. (to be continued)

From book "Is Salvation Not Possible without a Guru?" 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 : 4th September, 2012 ( Sannyasi Sadhak ko aur Kirtankaaronse Namra Nivedan ) http://www.satcharcha.blogspot.in

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To Sannyaasi Sadhaks and Devotional Singers

 To Sannyaasi Sadhaks and Devotional Singers
A Humble Submission

Shree Hari
(This article was first published in the 9th year of Kalyaana in 1934. At present time seeing that it will be most useful, it is being published here)

By the grace and permission of the Almighty Lord and His devotees, today, over here, I am trying to express in writing, those feelings that are appealing to me, pertaining to the conduct of sanyaasi sadhaks and devotional singers (loud chanting). Though I do not regard myself entitled to write and deliver sermons and directions, nor am I myself able to follow the same conduct fully, yet I am trying to discuss some noble thoughts and conduct of saints and scriptures which I revere. Therefore I find it my good fortune and worthwhile to take some time in discussing this matter. I hope my fellow seekers shall also express their thoughts from time to time, because by this I shall get an opportunity to read their views and those brothers shall also be able to spend some time in spiritual discussions. If some learned thinkers find some faults in the thoughts expressed by me, which I have learnt from the utterances of saints and scriptures, I hope they shall pardon me, by regarding me as their own ignorant child.

The seekers should make every effort to keep themselves apart (separate) from ecstacy, regrets (mourning), passion and anger etc. At least they should not be overpowered by them. Out of them, seekers like me should be fearful of attachment and aversion to money and women in the same way as generally people are afraid of ghosts, evil spirits, snakes and wild animals etc. It is to be understood that the moment a sannyasi devotee is infatuated and attached to woman and money, that very same moment he has taken a fall.

It should never be presumed that attachment, aversion, passion and fear etc., are the nature of the inner senses. It is not nature, rather it is a disorder (deterioration). He who regards them as nature of the inner senses, continues to treat them as inevitable till the end of life, because the inner sense remains intact. Consequently, inspite of regarding himself to be wise, he accepts that likes-dislikes, passion and anger etc., shall continue to exist as long as the inner senses exist, and he is not at all related to them. Actually this thinking is an illusion. One who thinks so and does not try to overcome attachment-aversion (likes-dislikes), passion and anger etc., he is far from being wise, as a matter of fact, he is not even a real sadhak.

It is to be firmly understood that evils like passion and anger never remain with a truly realized person. A person may be a good orator who can describe the Supreme in beautiful words based on the citations of scriptures and also who can write logical articles on the real knowledge but it is not necessary that he is a genuine knower of the Truth. All these qualities may be acquired by reading scriptures. The role of Sukhadeva may be played by anyone in a drama. The wise is the one who has fully crossed the ocean of ignorance. Likes-dislikes, passion and anger are part of ignorance alone, these cannot exist in real knowledge. (to be continued)

From book "Is Salvation Not Possible without a Guru?" 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 : 3rd September, 2012 ( Sannyasi Sadhak ko aur Kirtankaaronse Namra Nivedan ) http://www.satcharcha.blogspot.in

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Shri Hari --- Guru's Grace

Guru's Grace
( Guru Kripa )

Shree Hari

Guru's grace or the grace of an ascetic has special significance. Due to God's grace, a living being is gets a human form, and because of the grace of a Guru, he realizes God. Generally people believe that if they accept somebody as their Guru, the Guru would shower his blessings on them, but it is not really so. Everyone takes care of his/her children, even the animals take care of theirs. But the grace (kindness) of a sage is exceptional.

It is not the concern of the ascetic, whether people become his disciples or not or whether they love him or go against him. When the ascetic is moved, looking at their humble and distressed state they are automatically blessed by his grace. There is a difference between "Kripa" and "Daya" i.e. grace and compassion, grace is accompanied with a sense of command, whereas, compassion depicts soft feelings. In compassion there is no command as such, only the heart gets diluted. A disciple's mission is achieved when Guru's heart gets diluted. Jagai-Madhai were two notorious sinful persons and used to bear malice against saints, but still Chaitanya Mahaprabhu humbly reformed them and helped them in achieving salvation.

The saint is compassionate to everyone, but only the inquisitive aspirant who is genuinely keen to know the essence of Almighty, can be benefited with that kindness. In reality, the one who is devoted towards his goal with thirst to know the true nature of the Supreme Soul – he can only receive that compassion the most.

Ther person who is truly a seeker, receives blessings of a saint or a Guru in the same way just as a thirsty person receives water. There remains nothing more to know once a Guru bestows his kindness but such real Gurus are rare to find.

The Paarasa stone can transform iron into gold by its mere touch, but the gold does not have the power to turn the iron into gold with its touch. But if a disciple comes across a genuine Guru, by the Guru's grace, the disciple also becomes a Guru and an exalted soul -

Paaras mein aru sant mein, bahut antarou jaan |
Wah loha kanchan kare, wah karai aapu samaan ||

Such is the extraordinary nature of the grace of a Guru.

This grace of a Guru is showered in four ways – by memory, by sight, by words and by mere touch.

The way a female tortoise lays her eggs inside the sand and stays under water itself, but by mere remembering the eggs, they ripen. Similarly by mere recalling nature of a Guru, the disciple gains wisdom (enlightenment). This is known as "initiation" by remembrance. The fish lays its eggs in water and keeps looking at them from time to time, so by mere seeing them, the eggs ripen. The same way, by the sight of compassion, the Guru helps the disciple to attain wisdom. This is called – "initiation by sight". A Kurari (sparrow) bird lays her eggs on earth, but keeps flying in the air with her particular sound and through that, the eggs ripen. So, the Guru with his profound words helps the disciple to gain knowledge. This is called – "initiation by words." The hen sits on her eggs and as a result, the eggs ripen. In the same manner, by the mere touch of a Guru, the disciple attains salvation. This is known as – "initiation by touch."

By God's grace, the human body is gifted but is upto the human being whether to go to heaven or hell or to achieve salvation. But by the grace of a Guru or a Saint, a person does not go to heaven or hell but he attains salvation. A fraudulent Guru can't do anything for the welfare of his disciples. Formal initiation does not enable a disciple to receive Guru's grace. It is not that after making a disciple only, the real Gurus or the saints shower their blessings. Their compassion is natural, self-evident e.g. it is not that the Sun would radiate, to the one who makes the Sun his ideal deity. Such is not the case. It is the nature of the Sun to spread its light, whether people use or not. Similarly a Saint's and Guru's compassion is self-evident and natural. The one who accepts it, is gained by it and the one who has disinclination for it, loses it. If it is raining and you put a utensil, it fills up with water, but if the utensil is kept upside down, it stays empty. So, the one who is capable enough to feel the greatness and grace of a sage, gains -

Satguru bhoothaa indra sam, kabhi na raakhi koye |
Waisaa hi phal neejpai, jaisi bhoomika hoye ||

The rainfall is the same everywhere, but it depends on the seed, what fruit it will produce. In the manner, the grace of God, the Gurus and Saints is uniform for everyone and it is up to the individuals the way they utilize it.

Narayana ! Narayana !! Narayana !!!
From book "Is Salvation Not Possible without a Guru?" 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 : 2nd September, 2012 ( Guru Kripa ) http://www.satcharcha.blogspot.in

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