Three Easy Paths for Salvation

                      Three Easy Paths for Salvation
                      (Kalyaan ke Teen Sugam Maarg)

Shree Hari
continued..........

Karmayoga (Path of Action)

When an aspirant following the path of action renounces evils, then Karmayoga bears fruit in the form of Self-Realization. Evils are given up in three ways -

Not to do evil to anyone
Not to consider anyone evil and
Not to wish evil of anyone

Without renouncing evils a man can't be dutiful.

A man does evil to someone when he comes under the influence of selfishness and becomes evil (bad). Without becoming evil himself he cannot do evil to anyone. The reason is that as is the doer, so are his actions - this is a rule. Actions depend on the doer. Therefore first and the foremost, man should accept that he is a spiritual aspirant (sadhak). When the doer is an aspirant, how can he perform any actions which aspirants should not do? No evil is done to anyone by an aspirant. Not only this, he does not do evil even to those who do evil to him, on the contrary, he takes pity on them. By returning evil for evil, evil will not be removed, but it will increase. A man can be freed from evil by not returning evil for evil but by returning good for evil.

No man can be totally bad and can't be bad for all. A man can be entirely good, but can't be totally bad. The reason is that an evil is unnatural, fleeting and artificial. Evil has no independent existence. If an evil is not repeated, it is annihilated. The main duty of an aspirant is not to repeat the evil done once. If an aspirant does not repeat the evil, he does not remain bad, rather he becomes good.

A man has no right to consider anyone bad. The evil, which is perceived in a person, is not in his self (swaroop), rather it is fleeting. There is a flaw in a man's nature that he forgives himself for the evil done by him, but by perceiving evil in others, brings them to justice. The duty of an aspirant is to bring himself to justice and forgive others. Being a part of God, the self (swaroop) of every man is basically flawless -

Ishvar ansh jeev abinaashi |
Chetan amal sahaj sukh raasi || ( Manasa, Uttara. 117/2

Therefore we should not establish evil in any person. It is improper to consider any person bad by perceiving evil which visits him. Whether others are evil or not, but by considering them bad, evil will visit us. By considering others bad, bad thoughts will arise in our mind, they'll cause anger, enmity, discord and partiality. Because of the birth of these evils, our actions will be impure. Therefore we should neither establish evil in ourselves, nor in others. Establishment of evil neither leads to our own welfare, nor the welfare of others. To consider anyone evil or to wish anyone evil is a greater evil than to do evil to anyone. (to be continued)

From book "For Salvation of Mankind" 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 : 24th October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/

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Three Easy Paths for Salvation

Three Easy Paths for Salvation
(Kalyaan ke Teen Sugam Maarg)

Shree Hari
continued..........

With Divine Name repetition, austerities, fasting, visiting holy places, study of scriptures etc, by doing those spiritual practices, desires cannot be eliminated. The reason is that for performing any actions (such as study), one has to take the aid of the body and it is only due to the relationship with the body that desires sprout. Desires cannot be wiped out with the aid of some actions, rather by being totally free of actions and by giving importance to one's discrimination desires can be wiped out. On becoming free of actions, relationship with the body is severed, and one becomes naturally established in the "Self". The self is naturally free of sense of mine-ness and desires. Therefore to get rid of sense of mine-ness, desires and other flaws that arise due to one's relationship with the body and the world, it is essential to sever relationship with actions and objects.

When an aspirant renounces the sense of mine and desires, egoism perishes. When his egoism perishes, then nothing remains to be done by ,him and he attains peace - "nirmamoha nirahankaarah sa shaantimadhigacchati" (Gita 2/71). So long as an aspirant does anything for himself, his affinity for actions and objects persists. As long as he has his affinity for actions and objects, his dependence persists. Actions and objects are useful for serving the world, but for ourselves their renunciation itself is useful. Service and renunciation are not artificial but they are natural. Therefore "I serve others" and "I renounce things etc.'" having such a pride is a mistake. When in the entire world nothing is mine, then what have I renounced? And if I hand over the objects to the person to whom it belongs, what service have I rendered?" This is the rule that the thing which will be separated, is separate even now and He Who will ever be attained, is attained even now - it is essential for an aspirant to accept this truth.

So long as an aspirant has the notion to do anything for himself, his relationship with the material for actions i.e. with body, senses, mind and intellect persists. As long as the relationship with the body persists, a man become neither selfless, nor independent i. e., he is eligible neither for Karmayoga nor for Jnanayoga He who could not be free from selfishness and dependence, how can he be a lover of God? Therefore for every aspirant it is essential that having renounced dependence on actions, he should repose (do nothing) and having renounced dependence on objects, he should depend on the self or on God.

Discrimination is not aroused by any action but it is aroused by being free of action. When importance is attached to discrimination, discrimination is transformed into Self Realization. It means that the self is not realized by any action or object but by the self. That which is realized by the self, needs no practice. Practice is an obstacle to Self-Realizaton. The instruments (mind-intellect-senses) with which a man perceives the world, with those instruments he can't perceive (realize) the self (Divinity). He can realize the self by the self alone - "Yatra chaivaatmanaatmaanam pashyannaatmani tushyati" (Gita 6/20). It means that the self cannot be realized with any instrument but by renouncing affinity with instruments. (TO BE CONTINUED)

From book "For Salvation of Mankind" 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 : 23rd October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/

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Three Easy Paths for Salvation

Three Easy Paths for Salvation
(Kalyaan ke Teen Sugam Maarg)

Shree Hari
continued..........

The sense of "I" and "mine" in the things, which are acquired and lost, gives birth to desires. All the desires of even a single person have neither been satisfied till today, nor will be nor can be . The desires which are satisfied, their consequences are also painful. The reason is that if a desire is satisfied, it gives birth to several other desires and thus the pain of the non-fulfillment of desires persists the same. A man holds that at the satisfaction of the desire he has become independent, but actually he becomes dependent on the things which he desired. But it is because of heedlessness that he feels happy in dependence. To free him from this dependence, God by His blissful providence causes sorrows for him. But he being sad, slights that blissful providence. If he instead of being sad with that sorrow, tries to discover the reason of his sorrow and annihilates the desire, the root of all sorrows and sufferings, he will become happy for ever.

It is very necessary for an aspirant to be free from desires because he can't perform his duty by having a desire. Not only this but because of his desire he makes God, Who is the goal (end) , a means to fulfill his desire. It means that he, who worships God having a desire to get something, that thing is his end and God is a means to achieve that end. So long as a man has a desire, he is dependent. A dependent person can neither renounce egoism and the notion of mineness, nor can serve others, nor can love God. He can become neither a Jnanayogi nor a Karmayogi, nor a Bhaktiyogi. Therefore in order to wipe out dependence, it is essential to have no desire.

All men are dependent in satisfying their desires, but they are independent and capable of renouncing desires. Every man can attain salvation independently; But so long as a desire lies within him, he can't be independent. Dependence can be annihilated only when a man has no desires. Having renounced desires, a striver gets victory over the world. The reason is that when a man has desires, he has to depend on several persons but he who wants nothing is not dependent on anyone. He becomes more valuable than the world. He becomes eligible to follow the three Yogas. Not only this, he becomes deserving to love God, because a man having desires can't love anyone.

When a man renounces desires, duty is naturally discharged by him. Without being free from desires, the duty is not performed and without the performance of duty, the available circumstances are not used properly. A man with a desire becomes dependent on the available circumstances and goes on thinking of the unavailable circumstances. But as soon as he renounces desires, being free from the dependence of the available circumstances and the thought of the unavailable circumstances, he attains Divinity which transcends all circumstances. (TO BE CONTINUED)

From book "For Salvation of Mankind" 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 : 22nd October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/

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Three Easy Paths for Salvation

Three Easy Paths for Salvation
(Kalyaan ke Teen Sugam Maarg)

Shree Hari
continued..........

Every human being has three types of demand (hunger) -

1) For Salvation (uninterrupted bliss)
2) For freedom from sufferings and
3) For Supreme Love (devotion).


1) The demand for salvation (hunger of the self) is satisfied by Jnanayoga
2) The freedom from sufferings is satisfied by Karmayog and
3) The Supreme Devotion is satisfied by Bhaktiyoga.
4) If an aspirant has no insistence and partiality for his spiritual discipline, by satisfying one demand, all three demands are satisfied.

Jnanayog (The discipline of Knowledge)


In every man there is the notion of his entity in the form "I am". In this entity because of the combination of ego (I), in "am", the individual (unipresent) entity is felt. If there is no ego, then "is" the universal (omnipresent) entity will be felt. That omnipresent entity is a man's real self. In that entity (Divinity) there is no ego (insentience or non-self). When a man accepts ego, he is bound and when he accepts Divinity (is), he is liberated.

The image (form) of the world is actions and objects. Actions and objects - both have a beginning and an end i.e. they are transitory. Every action begins and ends. Every object is born and it dies. Every insentient object is acquired and lost. What is acquired and will be lost can be used only to serve the world. That is of no use to the self. The reason is that the thing which is acquired and lost is not one's own - this is the rule. The thing, which is not one's own, is also not for one's own self. Our thing is that over which we have full control; and that thing is really for us, having gained which nothing remains to be gained, But this is everyone's experience that we have no independent control over things such as body etc., which have been acquired. According to our desire we can't acquire them, preserve them, make them, and change them. Having gained them, we have a desire to gain more and more i.e. there is always shortage. That shortage is never fulfilled. Therefore an aspirant should accept the fact - the thing which is acquired and lost is neither mine nor for me.

When an aspirant does not regard the thing which is acquired and lost, as his and for him, he becomes free from the sense of possession. As soon as he becomes free from the sense of possession, the acquired things are properly used by him easily. The reason is that without being free from the sense of possession the acquired things can't be properly used, The man having the sense of possession over things misuses them. To derive pleasure out of things and to hoard them, is their misuse and to serve others with them is their proper use. The misuse of acquired things causes struggle in the society while their proper use establishes peace in the society.

It is a mistake on the part of a man to regard the things which are acquired and lost as his and for him. When the man (self) is sentient and imperishable, then how can the insentient and perishable thing be his and for him? This mistake is not natural but man made (unnatural). When a man does not attach importance to his discrimination, this mistake is born. This mistake causes several other mistakes. Therefore it is very necessary to root out this main mistake. To root out this mistake, God has bestowed upon man discrimination. When a man having attached importance to his discrimination, rectifies this mistake, then he becomes free from the sense of possession. For every striver it is a must to be free from the sense of possession because without being free from it, he can't progress. Not only this, the thing over which he has the sense of possession, becomes impure and his progress is also hindered, The sense of possession causes numerous evils.

Some people doubt how their body will function and how they will serve the family or the society without the sense of mine (possession). But the fact is that the sense of mine causes an obstacle in serving the body, family or society. The body of the man who is free from the sense of mine is very well maintained and real service is rendered to the family and the society by only such a man. He who has the sense of possession over his body can't serve the family. He who has the sense of mine for the family, cant serve the society. He who has the sense of mine for the society, can't serve the country. He who has the sense of mine for the country, can't serve the world. It means that because of the sense of mine, he becomes narrow and finite. Having a disinclination for serving others, he becomes selfish. Therefore it is very necessary to renounce the sense of mine for every striver. When a burning desire to renounce the sense of mine is aroused in an aspirant, it becomes very easy for him to renounce it. The reason is that when an aspirant having a disinclination for the world, wants to have an inclination to God from the core of his heart, then the entire world and God Himself gets ready to help him. Therefore an aspirant should never lose heart in achieving his aim. He can attain his aim with minimum strength within a short period. The reason is that God has bestowed upon him this human body by His gratuitous grace so that he may attain the aim of human life -

Kabahunak kari karunaa nardehi |
Det is binu hetu sanehi || (Manas, Uttara. 44/3)

It is because of the sense of mine that desires are born. If we have the sense of mine with the body, the need of the body will become our need i.e. we'll have desires to get food, water, clothes and house etc. as soon as an aspirant renounces the sense of mine, he becomes capable to renounce desires. The reason is that the body and the world are made of the same material. The body can't be separated from the world. Therefore with annihilation of the sense of mine, the worldly desires are also annihilated. (TO BE CONTINUED)

From book "For Salvation of Mankind" 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 : 20th and 21st October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/

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Three Easy Paths for Salvation

Three Easy Paths for Salvation
(Kalyaan ke Teen Sugam Maarg)

Shree Hari
The Lord declares -

Yogaastrayo mayaa proktaa nrunaam shreyo vidhitsayaa |
Gyaanam karma cha bhaktischa nopaayonyosti kutrachit ||

"For those people who want to attain salvation, I have mentioned three Yogas (paths or Disciplines) - Jnanayoga (Discipline of Knowledge), Karmayoga (Discipline of Action) and Bhaktiyoga (Discipline of Devotion). Besides these three there is no other path for salvation."

In fact every human being is an aspirant. The reason that the being, while wandering about in eighty four lac forms of life, has been bestowed upon this human body only to attain salvation. The structure of the human body is not really a man, but a man is he who can discriminate between the real and the unreal, what ought to be done and what ought not to be done. This discrimination is beginningless and has been bestowed upon a man by God. By attaching importance to discrimination a man may become Jnanayogi, Karmayogi or Bhaktiyogi and can easily attain salvation. The body which is acquired and lost is not called a man. The body is a means to perform an action and its use is only to serve others. But when he regards the body, objects, ability and power etc., which are acquired and lost as his and for him, then he is not a Yogi but a Bhogi (pleasure seeker). A pleasure-seeking person suffers himself and causes suffering for others because it is a rule that a sufferer causes others to suffer.

This human body has been bestowed upon a man so that he may attain salvation, therefore no man should be disappointed as far as attainment of salvation is concerned. Every man has the birth right to attain God. Being a striver, every man is free and able to attain his goal. First of all for him it is necessary that having known his aim, he should accept that "I am not a worldly minded man, but I am an aspirant". I am a woman, I am a man, I am a Brahmana (member of the priest class), I am a Kshatriya (member of the warrioir class), I am a Vaishya (member of the trading class), I am a Shudra (member of the labor class), I am an Antyaaja (member of the low class), I am a celibate, I am a householder, I am a man of the retired order, I am a recluse - these assumptions are helpful in dealings with the world, but are obstacles to God Realization. These assumption pertain to the body, God is not realized by the body but He is realized by the aspirant. The aspirant is unmanifest. When a man accepts that he is an aspirant, naturally anti-spiritual path or practice is given up by him. The anti spiritual path is to accept the body, objects, ability and power etc., which are acquired and lost, as his own. It is necessary for every striver to reject this anti spiritual path.

The world, jeev (embodied soul) and God – besides these three there is no other entity. In the Gita they have been mentioned by different names such as - Apara (lower nature), "Para (higher nature) and God; Kshara (perishable), Akshara (imperishable) and Purushottama (Supreme Person) etc. Out of these three, the world and the soul are worldly because they can be reflected upon. * But God not being the object to be reflected upon, is divine. Out of these three, Jnanayoga pertains to the self. Karmayog pertains to the world, and Bhaktiyoga pertains to God. Therefore Jnanayoga and Karmayoga are worldly paths, while Bhaktiyoga is the path beyond the world. By the worldly discipline salvation is attained and by the divine (path beyond the world) discipline supreme love (devotion) is attained.

From book "For Salvation of Mankind" 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 : 19th October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/

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Thou and Thou Alone

Thou and Thou Alone
(Tu Hi Tu)

Shree Hari

continued.....
The Lord says -

"sarvam brahmaatmakam tasya vidyayaa'tmamanishayaa,
Paripasyannuparamet sarvato muktasamshayah." (Srimad Bhagwat 11/29/18)

"When an aspirant bears the understanding of God pervading everywhere, he perceives that everything is God only. Then being free from this notion also, he should become tranquil and then all doubts are removed automatically." (Srimad Bhagwat 11/29/18)

The import of the word "uparamet" - "uparamet" - is this that the aspirant gets rid of this state also i.e. he forsakes this state of viewing everything as God also because "everything" does not persist in his view; Only God remains. The sum and substance is that the devotee, having been dedicated to the Lord pervading everywhere, merges himself also into Him, then, there does not remain the dedicated, but only God in Whom he has sought refuge remains. This is real surrender. After this sort of real surrender (refuge), Supreme love (devotion) is achieved – "madbhaktim labhate paraam" (Gita 18/54) - "He obtains Supreme devotion to me" (Gita 18/54). Then God voluntarily becomes two out of one for the purpose of love-sport -

"dvaitam mohaaya bodhaatpraagjaate bodhe manishayaa |

Bhaktyardham kalpitam (sweekrutam) dvatamdvaitaadapi sundaram ||" (Bodhsaar, Bhakti. 42)

"cognition of duality before realization of the Ultimate Truth is for illusion; but after realization, duality accepted for devotion is more delightful than non-duality." (Bodhasaara. Bhakti 42)

This love (i.e. devotion) increases at every moment inasmuch as it has taken place by the sweet volition of the Lord. Therefore , the devotee and the Lord conjoin. (become united), while sometimes they become two. These identification and separation in devotion take place by the sweet volition of the Lord and not by that of the devotee. Even the liberated souls want this love (i.e. the supreme love), because subtle ego persists even after attainment of Yoga and Self Realization, but this subtle egoistic notion also subsides totally when the Supreme devotion is achieved. That is why it is stated -

"prem bhagati jal binu raghuraai, abhiantara mala kabahu na jaai" (Manasa. Uttara 49/3)

"Without the water in the form of the Supreme devotional Love for the Lord, internal malice never subsides." (Manasa. Uttara 49/3)

CONCLUSION

This universe is the first incarnation of the Lord -

"Adhyoavataarah purushah parasya" (Srimad Bhagwat 2/6/41) - The Purusa (in the form of the universe) is the first incarnation of the supreme" (Srimad Bhagwat 2/6/41). One and only one Lord becomes many by assuming diversified forms and then becomes One having cast away this multiplicity of forms. He remains one even though He is diversified. To remain as One or to become manifold – this is His sweet volition, His sport. What would be the difference in gold, if there are hundreds of ornaments made of gold and then those ornaments are melted into gold or many a toy be made of the same sugar and then toys be changed into sugar again? In the same way, what difference would it make in God if He became the entire universe? Reality is one only and would remain one only. Apart from that Reality nothing has ever been, would ever be or can be. Only God alone existed, exists now and would exist. That same God alone assumes the forms of the Lover and the Beloved and indulges in love – sports. Only in attaining that Supreme Love, increasing at every moment, lies the perfect fulfillment of human life.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Tu Hi Tu" 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 : 18th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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Thou and Thou Alone

                                                                                 
                                    Thou and Thou Alone
                                      (Tu Hi Tu)


Shree Hari
continued.....

There are three steps to realize that everything is God. They are listed below as per order -

Everything belongs to God only
Everything is God only

Nothing at all has ever been except for God

Everything which is seen and heard is acquired and lost. That which we have acquired, will surely be lost. There is no doubt in this at all. In the entire universe, even a small thing the size of a sesame seed is not ours. That which is seen and heard, is all part of lower nature (apara prakruti) which belongs to God. The Lord has declared the lower nature as My Nature -
"ahankaara iti yam me bhinna prakruti rashthadhaa" (Gita 7/4) "Earth, water, fire, air, ether, mind, reason and also the ego – these constitute My lower nature, eightfold." (Gita 7/4). "prakritim viddhi mein paraam" (Gita 7/5), "Know my higher nature." (Gita 7/5). Then what thing is ours? Everything has been of God! Therefore whatever is perceived is of God - if this is sternly accepted then our course of discipline would start. It would not start, as long as we continue to admit the things we have acquired as our own. By considering our own the things or persons we have come across, neither discrimination, nor trust would be strengthened. Saints and devotees have never admitted the world as their own. On the contrary they have considered only God as their own. – "Mere toh Giridhar Gopal, doosero na koyi." Only Giridhar Gopal (God who held up the mountain for the protection of the cows ) is mine, and none else." "Even "I" is not ours, but it is of God only. Body, senses, mind, intellect, vital air, etc., everything belongs to God only.

No sooner is accepted the truth that "everything belongs to God only" then the truth that "everything is God only" would manifest in as much as this world is simply the imagination of the self. The world exists neither in the view of the noble soul, every (i.e. the great saint who has realized the Ultimate Truth) nor in the view of God, but is in the view of the individual Soul (Jivaatmaa). In the view of the noble soul, everything is God only - "Vasudeva Sarvam" (Gita 7/19) - Vasudeva (All pervading God) is everything" (Gita 7/19). According to the Lord also, all that is manifested and unmanifested is He alone - "sadsacchahumrjuna" (Gita 9/19) - Everything which is manifested and unmanifested is Myself, O Arjuna" (Gita 9/19). But the individual self has sustained the world in his intellect on account of his own attachment and aversion "yayedam dhaaryate jagat" (Gita 7/5) - By which the whole universe is sustained " (Gita 7/5) Really speaking there is not even the trace of the world. Only God pervades all places time, objects, individual beings, incidents, situations etc. If we do not understand this fact, our understanding is faulty and not the Ultimated Truth. Truth would remain truth, even though we do not understand it. How can it be untrue? An aspirant may do whatever he wants to do, but he must have to admit the truth.

After realizing "Vasudevha Sarvam" "The Lord is everything", there would not remain "sarvam" - "everything" also. This has bee names "Final absorption" (Aatyantika Pralaya) in the Srimad Bhagwat (12/4/23-34) and this has been called as "Ultimate Repose" by the noble Tulasidasji - "paayo parama vishraamu" (manas, Utter. 130/3) - Achieved the ultimate repose." As in the case of agriculture of wheat, so long as agriculture remains, leaves and stalks also are perceived, but in the end, only wheat remains; similarly the import is this that only Vasudeva (i.e. All pervading Lord) is there. Noting else is there, never it was, never would it be and ever can it be. By this, it is proved that nothing has been ever created except God, this state is indescribable, because there remains no describer. (to be continued)


From book in hindi "Tu Hi Tu" 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 : 17th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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Thou and Thou Alone

Thou and Thou Alone
(Tu Hi Tu)

Shree Hari
continued.....

Out of the three, the lower nature (aparaa), the higher nature (Paraa) and God, the lower nature and the higher nature are the objects to be known, but God is not an object of knowing, but He is the object of believing. God should be believed and cannot be known. How can the created know the Creator? How can the effect know the cause? God has, therefore, stated in the Gita -

"Vedaaham samateetaani vartamaanaani chaarjuna,
Bhavishyaani cha bhootaani, maam tu veda na kaschana." (Gita 7/26)

"Arjuna, I know all beings of the past as well as the present, nay, even those that are yet to come; but none (devoid of faith and reverence) knows Me." (Gita 7/26)

"Na mein viduha surganaah prabhavam na maharshyah |
Ahamaadirhi devaanaam mahasheenaam cha sarvashah ||" (Gita 10/2)

"Neither gods nor the great sages know the secret of My birth (i.e. My appearance in human form out of mere sport); for I am the prime cause of gods as well as, of the great seers."

We do not know our parents, but only believe them inasmuch as we did not see them at the time of birth as it ws quite impossible to see them. Similarly, we can't know God also, but only can believe Him. It is absolutely impossible to know the father as compared to the mother, because our body was already formed at the time when we were born from the womb of mother, but there was no existence of our body when the father begot us. (i.e. when he placed the seed in the womb of the mother.) God is the father of the whole universe. "aham beejpradah pita" (Gita 14/4). I am the procreating father. (Gita 14/4). Pitahamasya jagatah (Gita 9/17) I am the father of this Universe. (Gita 9/17) . Pitaasi lokasya charaacharasya (Gita 11/43). You are the father of the animate as well as, inanimate beings. (Gita 11/43). Mamaivaansho jeevaloke (Gita 15/7) "The individual soul is a part of Me only in this world of life." (Gita 15/7) Therefore God can only be believed. It is absolutely impossible to know him. It is like this - We can refrain from believing our parents. If we admit existence of our body, then we must admit the existence of our parents. Similarly, we cannot be admit the existence of God. How can there be effect, without a cause? From where did we come without God? No one deny or refuse the existence of God saying - "there is no God" as none can deny or refuse one's own existence saying "We do not exist" We can only believe and accept that everything is only God. We cannot know this; because this is beyond our understanding, rather understanding (intellect) is within its sphere. (to be continued)

From book in hindi "Tu Hi Tu" 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 : 16th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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Thou and Thou Alone

Thou and Thou Alone
(Tu Hi Tu)

Shree Hari
continued.....

In accepting the fact that everything is God, no holy book is to be studied, no meditation is to be practiced, nothing is to be contemplated, no hearing, thinking or profound meditation is required, no eyes are to be closed, no ears are to be closed, no nose is to be pressed. There is no need to go to the forest, to enter into a cave and to retire for the Himalaya ! We have simply to merge our existence with God without keeping it separate. Only "Thou" and ""Thine" are to be accepted leaving aside "I" and "Mine". Then there would remain no "Thine", but only "Thou and Thou" would remain. Only God would remain in the place of "I" also.

It is a principle that the thing that is present at all times, for its attainment, one does not have to have some expectation from the future is and the thing which is present everywhere, its attainment is not from doing some actions or with some objects. God, Who is attainable by going somewhere, is existent entirely and absolutely where we are. There is no need of going anywhere or changing anything, Only one's outlook (of the mind) needs to change. True aspiration and ardent longing for His attainment should be there to attain Him. He is accessible only by ardent desire. God can be attained simply by desiring only God. He who desires to only attain God, attains Him instantly. There is delay for him who bears delay for want of true and ardent desire.

There is a way, a path to attain a thing which is far away. There is no path to attain a thing which is omnipresent. It is achieved only by desiring it. Only God and nothing else is accessible by desire. God is unique and hence the desire for Him also should be unique. The world can't be achieved only by desiring it. It is achieved by "doing" , while God is achieved by "not doing". The aspirant must have internal (true) desire for God. God is not accessible, if the world is felt pretty and there is desire for it. One who feels the thirst for water inwardly, is on the look- out for water. Similarly, one who feels the thirst for the world would see the world and one who inwardly feels thirst for God, sees God. If there is no thirst, the thing is not perceived at all even though it is right in front. The world disappears if there is the thirst for God and God disappears if there is the thirst for the world. He who has the inner thirst for the world creates the world - "yayedam dhaaryate jagat" (Gita 7/5) - By which the whole universe is sustained" (Gita 7/5) and one who inwardly possesses the thirst for God, seeks out God - "tatah padam tatparimaargitavyam" (Gita 15/4) "Then one should diligently seek that Supreme State (i.e. God) - (Gita 15/4). On account of the thirst for the world, like a mirage it appears to exist though it does not exist and God is being perceived when there is thirst for God even though He does not appear. When the thirst for God is aroused, no thought of the past comes to his mind, he does not have hope for the future and remains restless without attaining God at present. (to be continued)

From book in hindi "Tu Hi Tu" 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 : 14th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

You and You Alone
(Tu Hi Tu)

Shree Hari
continued.....

Existence (Real) is also a form of God and Non-existence (unreal) is also a form of God. When beautiful flowers are spreading their fragrance, then that too is nature of God and fowl smelling meat, bones and dirt lying around is also a nature of God. God took on the form of Ram, Krishna etc and he also took on the form of a fish, turtle, boar, etc. Whatever form He takes on, it is God only ! Whatever form He comes in, it is His choice. Whatever form he takes on, he engages in a divine play of that form. By taking on the form of a Boar (varaha), he engages in a divine play like that of a boar, by taking on the form of a man, he engages in a divine play of a man. By taking on the form of Narsimha, he licks Prahalad !

Lord tells Uttank Rishi -

Dharmasanrakshanaarthya dharmasansthaapanaaya ch |

Taistairveshaishch roopaischa trishu lokeshu bhaargava || (Mahabharat, Aashva. 54/13-14)

"For the establishment and protection of Dharma, I reincarnate in the three worlds, in many different wombs, and I behave according to that form and attire."

In satyayug, God engaged in the divine play of satyayug, in Kaliyug He engages in the divine play of Kaliyug. If anyone is seen as committing sin and doing injustice, then one must understand that God is enacting the divine play of Kaliyug. Whatever form He takes on and performs whatever divine play, our eyes should not leave His sight and never go anywhere else. God says -

Yo maam paschyati sarvatra sarvam cha mayi pashyati

Tasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)

"He who sees Me present in all and sees all beings existing in Me, I am never out of sight for him, nor is he ever out of My sight."

Just as there is snow every where, then where will the snow hide? By hiding snow behind the snow, one will only see the snow ! Similarly, when in all forms there is only God, then how will God hide? Where will He hide? Behind who will He hide? The point is that there is only that One God, wholly and completely. In that God, there is no "I", nor "you", nor "this" nor "that". Neither is there past, nor future, nor present. Nor great dissolution, nor great inception, nor demi-gods, nor man, nor demons, nor animals, nor birds, nor ghosts, nor evil spirits, nor insentient, nor sentient, nor movable, nor immovable. Besides the ONE Paramatma (God, Supreme Consciousness), there is nothing else. That one appears in many forms. (to be continued)
From book in hindi "Tu Hi Tu" 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 : 12th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

You and You Alone
(Tu Hi Tu)

Shree Hari
continued.....

God is the eternal seed of entire creation -

Yacchaapi sarvabhootaanaam beejam tadahamarjuna |
Na tadasti vinaa yatsyaanmayaa bhootam charaacharam || (Gita 10/39)

O' Arjuna ! I am the seed (the main cause) of all beings. There is no creature, animate or inanimate, that can exist without Me. (Gita 10/39) In other words, animate – inanimate all are God only.

Worldly seed is born of a plant and after it gives birth to another plant it self-destroys, but God is unborn and even after giving birth to infinite universes, God remains as-is. Therefore God calls Himself as "eternal" (sanaatan) and "unchanging" (avyaya) seed -

Bijam maam sarvabhootaanaam viddhi paarth sanaatanam (Gita 7/10)

Prabhavah pralayah sthaanam nidhaanam beejamavyayam | (Gita 9/18)

"I am the origin, end, resting place, storehouse and the imperishable seed of this universe."

Even if a mango grove does not have a single mango growing in it, still it is called a mango grove. The reason being that first there was a mango seed, then from it grew a tree, and in the end there will be mangoes growing on it, therefore in between too it is called a mango grove. With a worldly seed only a certain type of plant grow; just has from wheat, only wheat grows, from millet, only millet grows, from corn, only corn grows etc. All the seeds are different, but the seed in the form of God, is so extra-ordinary that from that one seed, infinitely different forms of creation arise -

Sarvayonishu kaunteya moortayah sambhavanti yaah |
Taasaam brahma mahdhyoniraham bejampradah pitaa || (Gita 14/4)

O' Son of Kunti! Of all the bodies that take birth from different wombs, this primordial Matter (prakriti) is the Mother, while I am the seed giving father.

"Sadeva Somyedmagra aaseedekmevaadviteeyam " (Chandogya 6/2/1)

"In the beginning there was that One indivisible, single Existence alone."

And in the end too only Paramatma (God) remains - "Shishyate sheshsangyah" (Srimad Bhagavata 10:3:25), then how did someone else come in the seed? In the gold jewelry one can see gold and in the wheat fields, one cannot see the wheat, this means that it is not about seeing or not seeing, rather it is telling about the Essence. The meaning of all the different examples is that in Essence it is one only, whether it is seen or not seen. God says -

Amrtam caiva mrtysca sadasaccâhamarjuna (Gita 9:19)

I am immortality as well as, death. I am both Existence (being) and Non-
existence (non-being).

Even immortality is God's nature and even death is God's nature. (to be continued)

From book in hindi "Tu Hi Tu" 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 : 11th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

You and You Alone
(Tu Hi Tu)

Shree Hari
continued.....

All is only God - this is Gita's finest principle and God calls those who attain this state extremely rare and great souls -

Vasudevah Sarvamiti sa mahatma sudurlabh || (Gita 7/19)
In Srimad Bhagwat, God has said -

Ayam hi sarvakalpaanaam saghneecheeno mato mum |
Madbhaavah sarvabhooteshu manovaakkaayavruttibhih || (Gita 11/29/19)

"Of all the spiritual disciplines for attaining Me, the best one as I understand is that in all beings and objects, with the mind, speech and body the conduct is to have the feeling of seeing Me in all."

To understand this point, the Upanishads give three examples - gold, iron and clay. Just as there can be many different kinds of jewelry made of gold, though they may have different shapes, name, form, weight, use, price etc., yet the gold in them is one and the same. There can be many weapons of iron, but in them the iron is one and the same. There are many utensils made of clay, but in them the clay is one only. Similarly, the world that is a manifestation of God in it the various beings, objects etc. though appearing separate, in them God is One only.

In the ornaments made of gold, one can clearly see the gold, in the weapons made of iron, one can clearly see the iron and in the utensils made of clay, the clay is clearly visible; but in this world which has come from God, God is not clearly seen. Therefore to understand that "All is only God" an example about the wheat fields is given.

The farmers calls the green fields also wheat. When a cows eats the greens in the fields, then the farmer say that your cow has eaten away my wheat, even though the cow has not eaten a single grain of wheat. Even though in the fields you do not see even a single grain of wheat, yet the farmer has no doubt whatsoever. A trader living in the city will not regard it as wheat, rather he will say that it is grass, how can it be wheat? I have sold tons of wheat, and I know what wheat is like. But the farmer will say that it is not the grass that animals eat. This is wheat. The reason is in the beginning it was wheat only in the form of a seedling and in the end too, wheat will come out after the harvest. Therefore in the middle in the form of fields, it is wheat only. That which is in the beginning and in the end, is also in the middle – this is a principle.

(to be continued)

From book in hindi "Tu Hi Tu" 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 : 9th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

You and You Alone
(Tu Hi Tu)

Shree Hari
continued.....

Prakriti (Nature) and the one with the Nature (Prakriti) (power and the one with the power) while being one, they are two and while being two, they are one. It is the One that is seen in the various forms, and while appearing in various forms, is One.

God says -
Manasa Vachasaa Drushtvaa Gruhyatenairpeeindryaih |
Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24)

Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else you should quickly understand i.e. accept this doctrine.

Aatmaiva tadidam vishvam srujyate srujati prabhuh
Traayate traati vishvaatma hryate harateeshvarah ||

Whatever thing is visible or not visible, is the almighty God only. That God is the creator of the world and He Himself becomes the world. He alone is the protector of the world, and He alone is the protected. That Lord who is the soul present in all, is the destroyer of all in this world and that which is destroyed, that world is also Him only."

It has come in the Taittereeyopanishad that -

Ahamnnamhamnammahamnnam | Ahamnnaadohamnaadah || (3/10/6)

"I am the food and I am also the one eating the food."

By giving existence to the world, by regarding it as one's own, and experiencing the need for it, man sees himself as distant, separate and having differences from God. Therefore an aspirant should want to accept God as his very own and experience the need for God. By abiding in these two points, an aspirant severs relationship with the world and will experience closeness, inseparability and oneness with God. The point is that as long as an aspirant accepts the existence of anything other than Paramatma, till then he remains distant, separate and different from God. Besides the One God, there is nothing else. On experiencing the one reality, (Essential Nature), distance, separation and differences come to an end and the aspirant becomes one with the goal (God).

(to be continued)

From book in hindi "Tu Hi Tu" 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 : 8th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

You and You Alone
(Tu Hi Tu)

Shree Hari
continued.....

The Lord says in the Gita that I have two "Prakritis" (Natures) - the Apara (Lower nature) and Para (Higher nature). Earth, water, fire, air,space, mind, intellect and ego – these eight fold divisions form the "lower nature" (apara prakriti) and the "atma" (spirit, soul) in the form of a "jeev" (embodied soul) is the "higher nature" (Para prakriti). Both Para and Apara - are God's Prakritis (Nature), in other words, His powers.

Bhoomiraaponalo vaayu khan mano budhi reva cha |
Ahankaar itiyam me bhinna prakrutirashtadhaa || (Gita 7/4)

Apareyam itstavnyaam prakritim vidhi mein paraam
"Jeevbhootaam mahaabaaho yayedam dhaaryate jagat" (Gita 7/5).

Strength does not have an independent existence from a strong man. Therefore due to these both being the power of God (Apara and Para), they are not separate from God. Just as man cannot observe himself by separating his strength from himself, similarly both the apara and para cannot be seen by separating them from God. The point is that due to both Natures - apara and para being inseparable from God, they are God's very own self (swaroop).

In the infinite universes, the three worlds, fourteen cosmological regions (bhuvan), sentient and insentient, movable and immovable, living in water, on earth and in the skies, born from egg, womb, seed, among the three modes of nature - mode of purity, activity or inertia, man, demi-god, ancestors, heavenly minstrel, animal, bird, insect, ghost-evil spirit-demon, devil etc, whatever is seen, heard, read, comes in thoughts or in imagination, in it there is nothing else besides the two Natures – higher and lower nature (para and apara). Whatever is seen, heard, studied, thought about, or imagined and the body-senses-mind-intellect-ego with which it is seen, heard, studied, thought or imagined, it is all-in-all "apara" (lower nature). But that which is not seen, heard, studied, thought of, or imagined is "para" (higher nature). All the various bodies that are there, are all within the realm of "apara" and all the embodied souls (jeev) that are there, are within the realm of "para" (higher nature). Therefore in the infinite universes, besides the ten - eight forms of apara (lower nature), one para (higher nature) and one God, there is nothing else. In other words, besides the one God, there is nothing else, nothing whatsoever.

It is only due to regarding the apara prakriti (lower nature) as me, mine and for me, that a being sees the apara (world), para (beings) and God as three separate. In reality it is all Paramatma (God) only. It is not nature at all. It is due to having your sight on Nature, that Nature is present. If one does not look towards Nature (prakriti) and there is no Nature. The vision is also in relation to the visible. The observer is in relation to the observed. When we regard ourselves as the body, then God becomes the world for us, meaning, we begin to see Him in the form of this world. When "para" and "apara" both Natures are God's then how can there be a separation between me and you?

If we see ourselves then besides apara and para we are nothing else. Our body, senses, mind, intellect and ego, are all apara and our self in the form of an embodied soul, is para. Both Para and apara are God's Natures – therefore, only God remains ! Our individual existence does not remain ! There is nothing by the name of "I". (to be continued) (to be continued)

From book in hindi "Tu Hi Tu" 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 : 7th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

You and You Alone

                                     You and You Alone
                                       (Tu Hi Tu)



Shree Hari
It has come in the Upanishads that in the beginning there was that One only Existence, without a second - "sadeva somyedamgr aaseedekamevaadviteeyam" (Chandogya. 6/2/1) . That One only existent form of Divinity, became Many from One -

(1) Sadaikshat bahu syaam prajaayeyeti (Chandogya 6/2/3)

(2) Sokaamayat bahi syaam prajaayeyeti (Taittereeya 2/6)

(3) Eko vashi sarvabhootaantraatma ekam roopam bahudhaa yah karoti | (Katho. 2/2/12)

After becoming many from one, then too He remained One only. He did not become diverse -

1) "neha nanasti kinchan" (Bruhdaaranyak. 4/4/19, Katho. 2/1/11)

2) "Ekopi san bahudhaa yo vibhaati" (Gopaalpoorvataapaneeyopanishad)

3) "Yatsakshaadaparokshad Brahma" (Bruhadaaranyak. 3/4/1)

4) "Sarvam khalvidam Brahma" (Chaandogya. 3/14.1)

5) "Brahmaivedam vishvamidam" (Mundak. 2/2/11)

Therefore in Srimad Bhagwat the Lord says to Brahmaji -

Ahamevaasamevaagre naanyad yat sadsat param |
Paschaadaham yadetcch yovashishyet yosamyaham ||

Before the creation of this universe, only I was there, there was nothing separate from me. After the creation of this universe, whatever is seen is Me only. Whatever is real, unreal and beyond the two, it is all Me only. After this creation, is also Me only, and after all are destroyed, whatever remains, that too is Me only."

In Gita, the Lord has said-

1) Ahammaadishrcha madhyam cha bhootaanaamanta eva cha|| Gita 10/20)

I am the beginning, the middle and also the end of all creation.

2) Sargaabaanaadiranyascha madhyaam chaivaahamarjuna (Gita 10/32)

I am the beginning, the end and also the middle of all creation.

3) Mattah parataram naayatkinchidasti (Gita 7/7)

In this world, besides Me there is no other cause or activity higher than Me

4) Vasudevah Sarvam (Gita 7/19)

Everything is only God.

5) Na tadasti vinaa yatsyaanmayaa bhootam charaacharam || (Gita 10/39)

There is no creature animate or inanimate that can exist without Me.

Saints have also shared their experiences and said -

1) Tut u kartaa tu bhayaa, mujhmein rahi na hu |

Vaari feri bali gayi, jit dekhu tit tu ||

2) Sab jagah ishvaroop hai, bhalo buro nahin koy |

Jaisi jaaki bhaavanaa taiso hi phal hoy ||

3) Sp ananya jaake asi mati na tarayi hanumant |

Mein sewak sacharaachar roop swami bhagvant || (Manas, Kishkindha 3)

4) Nij prabhumaya dekhahin jagat kehi san karahin birodh || (Manas, Utter. 112 kha) Jada chetan jag jeev jat sakal raamamai jaani (Manas, Baalkand 7 ga) (to be continued)

From book in hindi "Tu Hi Tu" 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 : 6th October, 2012 (Tu Hi Tu ) at http://www.satcharcha.blogspot.com/

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

Something New

Something New
(Ek Nayi Baat )

Shree Hari
Continued …

Divinity (Existence) can't rest in the body or Prakriti. It is all pervading like the ether - "nitya sarvagatah" (Gita 2/24). It pervades all bodies within and without.

That all pervading divinity is our nature.

Yathaa prakaashayatyekah krutsnam lokamiman ravih |

Kshetram kshetree tathaa krutsnam prakaashayati bhaarat || (Gita 13/33)

"O scion of the Bharata (Arjuna) as the Sun illumines the entire universe, so does the Lord of the Kshetra (spirit) light up the whole Kshetra (field)".

In the light of the Sun all virtuous and sinful actions are performed. In the light of the sun someone recites the hymns of the Vedas, while some other person hunts animals. But the Sun is neither held responsible for reciting the hymns of the Vedas or for hunting. It incurs neither virtue nor sin. The reason is that the sun does not become either a doer or an enjoyer. Similarly the soul (all pervading Divinity) illumines all bodies but it neither acts nor is tainted. Therefore the Lord declares –

Yasya naahamkrto bhaavo budhiryasya na lipyate |

Hatvaapi sa imaamllokaannam hanta na nibadhyate (Gita 18/17)

"He who is free from the egoistic notion (I am a doer) and whose intellect is not tainted, though he may slay all creatures, he neither slays nor is bound."

As in the Ganges, someone drowns, but the Ganges does not incur sin and someone else bathes in it, but it does not incur virtue. The reason is that the Ganges has neither the notion of egoism (doership) not the taintedness of intellect (enjoyership).

Doership and enjoyership are in Prakriti (nature) not in the self. Therefore an enlightened exalted soul who remains established in the self holds "I do nothing" - Naiva kinchitkaromiti yukto manyet tatvavit" (Gita 5/8) . All the worldly activities such as eating, drinking, sleeping, awakening and jobs such as service and business etc., as well as, all the spiritual activities such as listening to Vedantic texts, cognition and assimilation etc., take palce in Prakriti. In the self no action is possible. therefore an aspirant should not renounce the world and spiritual activities sanctioned by the scriptures physically but he should not regard himself as the doer of those activities. i.e. he should not regard them for him and to be performed by him. Attaching importance to activities means attaching importance to the insentient. If an aspirant attaches importance to action in spite of practicing the spiritual disciple for years, obvious progress is not perceived in him. Therefore an aspirant should attaché importance to the sentient rather than the insentient. An aspirant is not the body while an action is performed by the body, The nature of an aspirant (self) is Divinity (Existence) and in Divinity there is no action. The nature of the world is action and objects.

Doership and enjoyership are not in the self but because of ignorance they have been assumed in the self. In spite of this assumption we are free from doership and enjoyership - "sharirastopi kaunteya ne karoti na lipyate" It means that in spite of assuming that we (the self) are established in the body, in facat we are detached fron the body. Inspite of the assumption that we are in bondage, really we are liberated. It is very essential for an aspirant to accept this fact.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Ek Nayi Baat" 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 : 6th October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/

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

Something New

Something New
(Ek Nayi Baat )

Shree Hari
Continued …

Here a doubt may be raised as to how sinful and virtuous actions are possible in the inert matter without the sentient Self. The clarification here is that as a man dies because of an accident with a bus, but instead of the bus the driver is punished. Though the actual collision was with the bus, but the punishment was given to the person who was the driver (doer, performing the deed) of the bus. Similarly sinful and virtuous actions are done by the insentient (Body) but its fruit has to be reaped by the doer (sentient) who accepts his relationship with the insentient. This implies that all evil is in the insentient (body) aspects only, but because of the identification with the body, the sentient (Self) has to reap its fruits.

As the body suffers from fever but because of the identification with the body, a man believes that he is suffering from a high fever. He (the Self) does not suffer from high fever. If he (the Self) had suffered from fever, then he could never recover from it. A deluded person, due to identification with the sentient part (i.e. ego), a part of lower nature, holds that he is a doer and an enjoyer - "Ahankaar vimoodhaatma kartaahamiti manyate" (Gita 3/27) "Purusha prakritistho hi bhoodankte prakritijaangunaan" (Gita 13/21) It means that the sentient being is neither a doer nor an experiencer, but due to lack of discrimination (vivek) assumes that he is a doer and an experiencer.

It is due to desire for pleasure or desire for fruit of actions that he thinks that he is a doer and it is because of doership that he has to be an experiencer i.e. he has to reap the fruit of the action. The reason is that when he assumes himself to be the doer of an activity of Nature (prakriti), he is connected with it, then that activity of nature becomes an action which bears fruit for him.

In the Self there is no doership or enjoyership in the least bit - "naiva kinchit karoti sah" (Gita 4/20), Naiva kinchit karomiti (Gita 5/8). Whatever actions have been performed in the 8.4 million forms of life, none of them can have access to the Self, as the department of Self is totally separate from the department of actions. So long as a seeker performs actions for himself, his doership persists because without doership one cannot prove the performance of action for one's own self. Therefore the spiritual discipline for one's own salvation is to be free of egoism. Any action done with egoism, cannot lead to salvation because egoism is the root of birth and death. Therefore instead of attaching importance to an action, an aspirant should attach importance to the Self.

The body has its relationship with the world while the self has its relationship with God. The body is a part of Prakriti (nature) and the self is a part of God. Therefore the self can never rest in the body. But a man out of ignorance assumes himself to be established in the body,. In it there is a vital fact that a man in spite of assuming himself to be established in the self, is in fact neither a doer nor an experience - "sharirasthopi kaunteya na karoti na lipyate." (Gita 13/31). It proves that non-doership and non-enjoyership of the self are not attained by any means, but they are natural. Therefore a striver has not to wipe out doership and enjoyership, but he has not to accept them in him, because they are not really in him. In the Gita, the Lord has explained the absence of enjoyership by giving the illustration of ether and the absence of doership by giving the illustration of the Sun -

Yatha sarvagatam soukshmyaadaakaasham nopalipyate |

Sarvatraavasthito dehe tathaatmaa nopalipyate || (Gita 13/32)

"As the all-pervading ether is not tainted because of being subtle, so the self (aatma) permeated everywhere in the body, is not tainted."

(To be continued)

From book in hindi "Ek Nayi Baat" 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 : 5th October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/

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

Something New

Something New
(Ek Nayi Baat )

Shree Hari
Continued …

It means that the Lord, in spite of performing all actions such as creation, sustenance and destruction etc., of the entire universe, does not get tainted with these actions i.e. He has neither the sense of doership, nor enjoyership. The soul, being a part of God, also neither acts, nor is tainted.

Anaaditvaannirgunatvaatparamaatmaayamavyayah |

Shareerasthopi kaunteya na karoti na lipyate || (Gita 13/31)

"O' Kaunteya, the self without beginning and without attributes, is imperishable Supreme soul, though dwelling in the body, it neither acts nor is tainted."

There are two divisions – insentient and sentient. The insentient division is perishable, while the sentient division is imperishable. In the Gita the Lord has called the insentient division by such names as "Prakriti" (nature), "Kshetra" (body or field) and perishable etc., and the sentient division by such names as "Purusha" (self), Kshetrajna (knower), imperishable etc. These two divisions like dark and light are totally unrelated with each other. The insentient division is unreal which has no existence while the sentient is real which exists - "Naasato vidyate bhaavo, naabhaavo vidyate satah" (Gita 2/16). All actions are performed in the insentient division.

In the sentient division there is never any action in the least. The gross body and the actions performed with it, the subtle body and refletion done with it and the causal body and steadiness or trance experienced with it - all these are in the insentient division. All evils such as desire, the sense of mine and egoism etc., are also in the insentient division. Dependence on the alien (non-self) and labour - these two are in the insentient division while dependence on God and repose (to do nothing for one's own self) - these two are in the sentient division. To know these two divisions different from each other is wisdom - "Kshetrakshetragyayorevamanantaram gyaanchakshushaa" (Gita 13/34). By this fire of wisdom all actions are totally destroyed -

"Api chedasi paapebhyah sarvebhyah paapkrttamaha

Sarva jyaanaplavenaiva vrujinam santrishyasi
Yathaidhaansi samiddhognarbh smasaakturutairjuna
jnanagnih sarvkarmaani bhasmasaakurute tathaa." (Gita 4:36-37)

"Even if you are the most sinful of all sinners, you shall undoubtedly cross the ocean of sins by the boat of knowledge (wisdom) alone. O Arjuna, as the blazing fires burns fuel to ashes, so does the fire of wisdom reduce all actions to ashes."

This means that when a spiritual aspirant realizes that he is naturally established in the sentient (Self, Consciousness) part, he is freed from all evils and sins and is liberated from the birth and death cycle. Assuming relationship with the insentient aspects is the root cause of birth and death.

"Kaaranam gunasaghosya sadsaghonijanmasu." (Gita 13:21)

Attachment to the modes becomes the cause of its birth, in good and evil bodies.

(To be continued)

From book in hindi "Ek Nayi Baat" 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 October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/

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Something New

Something New
(Ek Nayi Baat )

Shree Hari

That which conduces an action to accomplishment, that which gives birth to an action is called a "kaarak" (Doership). In "Doerships" (kaarakas), the "Doer" (kartaa), the nominative is important; because all actions depend on the doer (kartaa). Acts of doing (kaarakas) are only aids (supporters) in the accomplishment of actions, but the "Doer" is independent. In the "Doer" the consciousness is reflected (perceived), but in fact, that consciousness is not the "Doer". Therefore wherever in the Gita, Bhagwaan (Lord) has mentioned the five factors - the original base of action (body), Kartaah (Doer, Agent), senses (Instrument, karan), chesthaa (effort) and daiva (impressions) which are contributors to the accomplishment of all actions. Here He has condemned those who believe the pure Self (soul, atmaa) to be the "doer" -

"Tatraivam sati kartaaramaatmaanam kewalam tu yeh |
pashyatyakrtbudhitvaanam sa pashyati durmatih || (Gita 18:16)

"Similiarly, on the subject of action. inspite of having these five factors, he who looks upon the pure Self (atmaa, soul) as the doer, that man of perverse understanding does not see right; because his intellect is not pure. Because he has not attached importance to "vivek" discrimination."

In the Gita, Bhagwaan (God) has mentioned Nature (prakriti) or the modes of nature - qualities and attributes (gunas) or the senses as the doer. The modes (gunas) are the evolutes of Nature (prakriti) and the senses are the evolutes of modes. Therefore in fact, doership is there in nature alone. In the sentient Self there is no doership. Bhagwaan declares -

"prakriteh kriyamaanaani gunaivah karmaani sarvashah |
ahamkaarvimoodhaatmaa kartaahamiti manyate || (Gita 3:27)

"All actions are performed, in all cases by the modes of nature (prakriti). He whose mind is deluded by egoism thinks, "I am the doer."

"Tattvavittu mahaabaaho gunakarmavibhaagayoh |
gunaa guneshu vartante iti matwaa ne sajjate || (Gita 3:28)

"Having true knowledge of the respective spheres of modes (gunas) and actions, the enlightened soul does not get attached to them by realizing that it is an interplay of the modes."

Naanyam gunebhyah kartaaram yadaa drashthaanupaschati |

gunebhyasch param vetti madbhaavam sodhigacchati || (Gita 14/19)

When the disriminative striver beholds no doer other than the modes, and know the self beyond the modes, he attains to My Being."

Indriyaaniindriyaartheshu vartante iti dhaarayan || (Gita 5/9)

"He hold that the sense are acting on the sense-objects."

Prakrutaiva cha karmaani kriyamaanaani sarvashah |

Yah paschyati tathaatmaanamkartaaram sa paschyati || (Gita 13/29)

"He who sees that all actions are performed only by Nature (Prakriti) and that the self is not the doer, he verily sees reality."

The Lord also declares that He also has neither the sense of doership nor craving for the fruit of actions (Gita 4/13-14)

Chaaturvanyam mayaa srushtam gunakarmavibhaagashah |

tasya kartaaramapi maam vidhyakartaaramavyayam ||

na maam karmaani limpanit na me karmaphale spruhaa |

Iti maam yobhijaanaati karmabhirma sa badhyate ||

"The fourfold order was created by Me according to the modes of their nature and action. Though I am the creator, know Me, the immortal Lord, to be a non-doer. Since I have no craving for the fruit of actions, these don;t taint Me. He who knows Me thus (in reality), is not affected by actions."

na cha mam taani karmaani nibadnanti dhanajaya |

udaaseenavadaaseenamasaktam teshu karmasu || (Gita 9/9)

"O' Dhananjaya (Arjun), these actions however, don't bind Ne, Who remains like one unconcerned with and unattached to such actions."

(To be continued)

From book in hindi "Ek Nayi Baat" 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 : 3rd October, 2012 (Ek Nayi Baat ) at http://www.satcharcha.blogspot.com/

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God Realization is the Easiest of All
(Sabse Sugam Bhagwat Praapti )

Shree Hari
continued......

That sentient Existense (chinmay satta) is actionless and in it there is infinite capability. All the different yoga such as Bhaktiyog (discipline of devotion), Jnanayog (discipline of knowledge), Karmayog (discipline of action), Layayog (yoga of rhythmic unison), Hathayog (austere discipline of body etc. they all appear out of this actionless element (akriya tattva). This actionless element is the state for all spiritual disciplines, i.e. all spiritual practices are evident from this and they all merge into it. With "chup saadhan" (silence as a discipline), in the actionless element, one experiences the natural self-evident and innate state. In other words, sense of I-ness (egoism) is wiped out, and only That perfect, still, truth solidified, intensely sentient, deeply blissful, Paramatmatattva (divinity) will remain.

Doondhaa sab jahaan mein, paaya pataa tera nahin |

Jab pataa teraa lagaa, ab pataa meraa nahin ||

Saints have described this natural condition, beyond any state and glorified that state of bliss.

The point is the spiritual aspirant who used to experience himself as "I am" - as an individual existence, when that "I" (egoism) is wiped out, he experiences as undefinable, enveloped with the all pervading consciousness. That is in "am" he attains the "Is". Then "am" does not remain, rather only the one IS-ness remains.

Attraction-aversion, elation-dejection, doership-enjoyership, inertness, individuality, etc. all modifications live in "i-ness" (egoism). An aspirant has accepted this "i-ness" (aham) in himself, therefore to get rid of "i-ness" it is essential to accept that Paramatmatattva i.e. In "AM" to accept "IS".

There is one extra-ordinary point that it is better that instead of blending "IS" in "AM", to blend "AM" into "IS". I am only God's, and not anyone elses - in this manner, offer yourself to God, taking refuge in God is itself blending "Am" into "IS". By blending IS into AM, a very subtle form of individuality can remain; because in "AM" the impressions of infinite births are imprinted, which are not in "IS" Therefore by surrendering "AM" into "IS", that individuality, egoism is very easily and completely becomes non-existent.

Whether you blend "AM " into "IS" or "IS" into "AM", the end result of both is one and the same, i.e. AM will not remain, only "IS" will remain. Just as a karmayogi sees action in inaction and inaction in action - "karmayakarmayah pashyekarmani cha karma yah" (Gita 4/18); thus in the end the actions do not remain, only inaction remains. A jnanayogi (one who follows the discipline of knowledge) see self in all beings and sees all beings in the self -

"Sarvabhootasthamaatmaanam sarvabhootaani chaatmani" (Gita 6/29). That is the end result is that the being does not remain, only the atma (spirit, consciousness) remains.

In Bhaktiyog the aspirant sees God in all and in God he sees all beings -

"Yo maam paschyati sarvatra, sarvam cha mayi pashyati" (Gita 6/30).

Therefore the end result is that all do not remain, only God remains. In essence, all three, Actionlessness, Atma (Self) and God, are one and the same.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Tattvagyaan kaise ho?" by Swami Ramsukhdasji

Ram RamÂ

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 2nd October, 2012 (Sabse Sugam Bhagwat Praapti ) at http://www.satcharcha.blogspot.com/

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God Realization is the Easiest of All
(Sabse Sugam Bhagwat Praapti )

Shree Hari
continued......

Till today among the devas (demigods), demons (rakshashas), animals, birds, man etc. in the various different wombs, whatever actions that take place and their results, there is not a single action and its fruit that reaches the real “Existent” (satta) ! The skies are illuminated by the rays of the Sun, sometimes there is darkness that spreads, sometimes dark clouds are formed, sometimes there is thundering and lightning, sometimes it rains, sometimes it hails, sometimes there are loud sounds, but the sky remains unaffected by these. It remains as-is, untainted and free of any modifications. Similarly in the all complete, and perfect Existence (satta) sometimes there is grand appearance and grand dissolution, sometimes beginning and ending, sometimes birth and death, sometimes there is famine, sometimes there are floods, sometimes there is motion, sometimes aggressive fighting, but in the Existent element (satta) there is no modification. However much of commotion and disturbance takes place, but the Existent Element (satta) remains as-is, untainted and free of modifications.

Therefore it has come in the Gita -

Samam sarveshu bhooteshu tishthantan parameshwaram |

Vinashyatsvavinashyantam yah paschyati sa pashyati || (Gita 13/27)

'One who sees the equanimity inherent in all the mortal beings that appear to be departing perpetually, He alone actually sees correctly'

Prakrutaiva cha karmaani kriyamaanaani sarvashah |

Yah paschyati tathaatmaanamakartaaram sa paschyati || (Gita 13/29)

He who knows that all actions are performed only by Nature (prakriti), and that the self (atma) is not the doer, he verily sees reality. (Rather he sees himself as a non-doer).

In this manner, on having the experiential knowledge (anubhav) of being established in that Existent Element (satta), one must become silent. For becoming silent an aspirant must think and contemplate on these three points -

1) There is nothing that is “me” and “mine” because the Self (swaroop) is Existence only, and besides existence there is nothing else, then who is “me” and “mine”?

2) I do not want anything; because in that Existence there is nothing whatsoever that is lacking, then how is one to desire something?

3) There is nothing to be done for the self; because the instruments by which actions take place, those instruments too are in Nature and the actions that are to be performed, that sense of doership (egoism) is also in Nature. Therefore the Self does not even have the ability to do, nor the responsibility to do.

In this manner after thinking and contemplating thus, become silent. Turning away from all, become still in that "existent element" (सत्ता). This is “Chup Saadhan” (Discipline of Silence, of Stillness). When there is neither activity of the gross body, nor thoughts in the subtle body, nor deep trance of the causal body, then “Chup Saadhan” takes place. In this there is no actions, rather through which actions are inspired, one is naturally and self-evidently established in that actionless element. In this there is neither engaging your tendencies or disengaging them, rather within one’s knowledge, the tendencies are perceived, one is naturally established in that knowledge. This “Chup Sadhan” is higher than even “Samadhi” (deep trance); because in it the relationship with the intellect and sense of I-ness is severed. In deep trance the following four flaws and impediments remain - time, frenzy, conflict, and taste for delicious foods. But in “Chup Saadhan” these four do not remain. (to be continued).

From book in hindi "Tattvagyaan kaise ho?" 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 : 1st October, 2012 (Sabse Sugam Bhagwat Praapti ) at http://www.satcharcha.blogspot.com/

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God Realization is the Easiest of All

God Realization is the Easiest of All
(Sabse Sugam Bhagwat Praapti )

Shree Hari
God says,

Manasa Vachasaa Drushtvaa Gruhyatenairpeeindryaih |

Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24)

Through the mind, speech, and other senses, whatever is perceived, all that is

Me and beyond Me there is nothing else – you should quickly understand i.e.
accept this doctrine.

The point is that only the Supreme Essence (Paramatma tattva) is grasped by the sentient existent form, because that which is grasped is Existent only. That which is non-existent, how can it be grasped?

When in entirety only that One undivided Existence (IS) is in all, then how can there be these four divisions in it, I, you, this, and that – ? how can there be I-ness (egoism, ahamta) and sense of mineness (mamta) ? How can there be attachment and aversion? That which is totally non- existent, how can there be any study and practice in getting rid of these?

God says -

Nasato vidhyate bhaavo naabhaavo vidhyate satah | (Gita 2/16)

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

This means that there is constant discontinuation from the unreal, and there is constant attainment of the real. What is difficult and what is easy about release of that which is constantly discontinuing and attainment of that which is ever-attained? What to do and what not to do? What to gain and what to lose?

Khoya kahe so baawaraa, paaya kahe so koor |

Paaya khoyaa kuch nahin, jyon-ka-tyon bharpoor ||

In the all perfect sentient reality (existence), there is no space, time, thing, person, state, situation, incident. In that reality there is neither coming, nor going, nor to live, nor to die, nor to take, nor to give, nor to do, nor to not do, nor trance, nor rising, nor bondage, nor liberation, nor desire for enjoyment of pleasures, nor desiring release, nor any talking, nor listening, nor studying, nor writing, nor questions, nor answers. In it there are no gains, no losses, neither is anyone big, nor small, nor anything great, nor anything ordinary -

Kim bhadram kimbhadram vaa dvaitasyaavastynah kriyat (Srimad Bhagwat 11/28/4)

“When there is not such thing as duality at all, then in that what is good and what is bad?

Good – bad, alright – not alright, rules – prohibitions – these all are customs and conventions (maryaada) of the human race. To carefully abide by the limits and boundaries is man’s duty. By properly abiding in the established boundaries, there is respect given to one’s discrimination (vivek) and by respecting one’s discrimination, that discrimination becomes right understanding. On attaining right understanding, there remains nothing to do, to know and to acquire (attain), in other words, man becomes such where there remains nothing more remaining to do (krutakrutya), nothing more remaining to know (jyaatajyaatavya), nothing more remaining to be acquired(praaptpraaptavya).

From book in hindi "Tattvagyaan kaise ho?" 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 : 30th September, 2012 (Sabse Sugam Bhagwat Praapti ) at http://www.satcharcha.blogspot.com/

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God Realization is the Easiest of All

God Realization is the Easiest of All
(Sabse Sugam Bhagwat Praapti )

Shree Hari

"I am Brahma" – this is the identification that is done by that which is "Not Atma" (unreal, inert, one that is born and dies). The reason is without identifying with that which is "Not Atma," without the support of the "not Atma", contemplation, meditation, trance, etc. of Paramatma (God) can simply not take place by the Spirit (Atma). We will have to accept the dependency of that which is "not Atma" in contemplating, meditating, etc . In these, one will have to honor the "Not Atma". That whose support and help he takes, how will he be able to renounce that thing, and without renouncing that which is "not Atma", how will he realize the essential element (atma tattva) ? The realization of the essence, the spirit will come about only when there is detachment from that which is "not Atma".

That which is clearly known and experienced, that body is also not our real self (swaroop) and that which is we are conscious about, that I-ness is also not our real nature (swaroop). While keeping that sense of I-ness with you during spiritual practices, a new state can be realized, but realization of the essential element that is beyond any state, cannot take place. The realization of the element that is beyond any state, can take place only when there is non-existence of egoism (sense of I-ness). When sense of I-ness remains one can have the pride that "I have become enlightened, I have become knowledgeable, I have become liberated,", but in reality, enlightenment, realization, liberation, only take place when there is non-existence of sense of I-ness. The point is that knowlege of the existent, only takes place in existence, and not "in me". Existence is an embodiment of knowledge and the one who knows that knowledge is no one; because when there is no existence of the knower, then how can there be a title of the knower?

In waking and dream state, the sense if I-ness seems existent, and in deep sleep state, the sense of I-ness seems non-existent. Both the presence and absence of sense of I-ness, are illuminated by the sentient element (chetan tattva). That which illuminates the presence and absence is "real" (sat, existent) and that which is present and absent, is "unreal" (asat). Just as the eyes are the illuminator of both light and darkness, similarly, discrimination (vivek) illuminates both the presence and absence of ego (sense of I-ness). When I-ness is wiped out, and only absence of ego remains, when inertness is wiped out and only sentient remains then discrimination (vivek) merges into enlightenment.

God realization is easy and absence of egoism is also easy. Because there is eternal attainment of the Essential Element and there is eternal disunion with sense of I-ness. By making an effort to get rid of sense of I-ness, the enquiry and investigation into I-ness takes place, but sense of I-ness does not get wiped out. However, on realizing the Almighty, complete God, sense of I-ness (egoism) is wiped out. Therefore in Gita, god says - "Mayaa tatmidam sarvam" (Gita 9/4), "This entire world is pervaded by Me".

The point is that in this world in the form of equanimity, peace, Truth, Consciousness, Bliss, That One existent (IS) Supreme Essence pervades everything.* That which is constantly becoming absent, that world does not have an independent existence at all. Due to ignorance, that which appears to exist in the world, it is so due to the existence of God. -

Jaasu satyataa tein jad maaya | Bhaav satya iva moha sahaayaa || (Manas 1/117/4)

*God has said in Gita for beings "yena sarvamidam tatam" (Gita 2/17) and for God too he has said ""yena sarvamidam tatam" (Gita 8/22, 18/46). The point is for both beings and God the complete existence is one Only. (to be continued)

From book in hindi "Tattvagyaan kaise ho?" 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 : 29th September, 2012 (Sabse Sugam Bhagwat Praapti ) at http://www.satcharcha.blogspot.com/

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