Aspirant, End and Means

(Saadhak, Saadhya tatha Saadhan)

Shree Hari
continued.......

The significance of this insight is that, those things which; we get (come together), that later depart are likely to break away from us, i.e. they cannot be ours. That thing, which is born and later perishes, cannot be ours. That which come and goes away, cannot be ours. Because the Self (swayam) is not one that is born and later destroyed, it is not one that comes and goes away, it is not one which appears and later disappears. With this it confirms that in infinite Universes absolutely nothing, not even a particle of dust is ours.

The second point is - There is Nothing I Want. An aspirant should think over, that in this entire Universe, when there is nothing at all that is my very own, then what do I want? Only by regarding this body as ours, desires are born, such as, we need food, we need water, we need clothes, we need a house etc. Disassociating (remaining apart) from the body, an aspirant should inquire, what do I desire, what do I really want? The point is that when an aspirant accepts this Truth that when nothing at all is mine, then he becomes capable of accepting that - there is nothing I want.

The third point is - "I am nothing". All human beings perceive the body and the world but not perceived the;"I". The body is seen and the Self is experienced (existence is felt), but "I" is neither seen, nor experienced. One is only conscious of "I". When an aspirant accepts the truth that he wants nothing, then he becomes capable of accepting the fact - "I" am nothing. That, in which there is the sense of mine (attachment) in the world and that in which there is desire to know God, is assumed to be "I", but in fact "I" is nothing. "I" does not exist. In deep sleep the "Self" remains but "I" does not remain (It merges in ignorance). All humans perceive this Truth. "I am Nothing" and "There is Nothing I Want" -When an aspirant realizes these two truths, then "I" merges into Existence i.e. "IS". The Self (Consciousness) merges with Supreme Consciousness (God) and the inert elements (body/mind/intellect) merge with inert matter. Then nothing else remains besides Existence, "IS" (Consciousness principle).

The properties of Nature (Prakriti) are objects and activity. Objects are produced (born) and destroyed (die). For any activity, there is a beginning and an end. Dependence on objects and things, such as this body, is like depending on something other (paraashraya) than your Self; while dependence on activity and actions is dependence on hard work and effort (parishram). To realize God, neither activity, nor objects are required at all. In worldy matters, doing (activity) is most important, whereas, in realizing God, "inaction" (inner stillness) is most important. God cannot be realized, with the help of this body and this world. That which pervades everywhere, how can it be realized through "actions"? On the contrary, by doing something (activity), that essence (God) is distanced. (to be continued)

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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.

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Aspirant, End and Means

Aspirant, End and Means

(Saadhak, Saadhya tatha Saadhan)

Shree Hari

For an aspirant it is extremely essential to have faith and love (devotion) in his end (God). The faith and love should persist in that end which is not free from discrimination. It is this lack of discrimination to have faith and love in the things which are acquired and lost. Faith and love, if one of these two is invoked, both are cultivated. If faith is strengthened, love will be automatically cultivated. If there is no love, it means that there is deficiency in faith i.e. besides faith in the end (God) there is also faith in the world. When there is full faith in God, no other entity (world) besides Divinity will persist. If there is deficiency of faith in the end, there will also be deficiency of faith in the means i.e. besides the end other desires will also persist. To the extent that he desires other things, to the same extent there is deficiency in his means (spiritual discipline).

At the root of all desires there is the desire for God. All other desires are based on it. We commit the mistake that we want to satisfy this natural desire (for God) with the help of the body. In fact in the attainment of God, there is no need at all either of the body or of the world. God is ours, so He will be realized by doing nothing. There is need of the body to do something, but what is the need of the body if nothing is done? Eyes are needed to see, but what is the need of the eyes, if nothing is to be seen? But recitation of the Lord's holy name and loud chanting etc., should certainly be done because by doing them, an aspirant becomes capable of doing nothing.

We are a part of God, so we have our affinity with God. We have our affinity neither with the body, nor with sense objects such as sound, touch, sight, taste, and smell. We are God's – an aspirant should firmly believe in it. If he is unable to have a firm belief, he should invoke God. We belong to the body and the world – such thinking is a mistake. It needs time to realize a mistake as a mistake.

But once it is realized, it is rectified in no time. It is a principle that God cannot be realized with the help of the Unreal (objects and actions), rather. He is realized by renouncing affinity with the Unreal. In order to totally renounce affinity with the Unreal, it is essential for a spiritual aspirant to accept three Truths -

1) Nothing at all is Mine

2) There is Nothing I Want

3) I am Nothing

Now seriously reflect over these three points. The first is - Nothing at all is Mine. In order to accept this truth, an aspirant should mull over the fact that when we came to this world what did we bring with us, and when we leave what shall we carry with us? Reflecting on this, the aspirant will realize that he brought nothing with him and when he leaves, he cannot take anything with him. (to be continued)

From book "For Salvation of Mankind" 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 : 19th November, 2012 (Saadhak, Saadhya tatha Saadhan) at http://www.satcharcha.blogspot.com/

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Aspirant, End and Means

(Saadhak, Saadhya tatha Saadhan)

Shree Hari

There is nothing else besides that one Divinity (Existence). In that Divinity, there is neither "I" nor "You" nor "This" nor "That". The existence of the world is something that we have believed, we have accepted. In reality, it is non-existent. That Existence is "Is" while the world is "not". "Not" is not (non-existent) and the "Is" is "Is" (existent) - "Nasato Vidyate Bhaavo, Naabhaavo vidhyate satah." (Gita 2/16).

"Not" is naturally and innately non-existent and "Is" is naturally and innately existent. That "Is" is our "end" (goal, object of attainment) that is to be attained by us. How can that which is "not" (non-existent) be the end? That "Is" does not have to be experienced, it is an embodiment of realization or realization personified.

When viewed from the perspective of the "essence" (tattva), then an aspirant is he who cannot live without his "end" (God) and God is that which cannot live without the aspirant. An aspirant cannot be apart from God and God cannot be apart from the aspirant. The reason is an aspirant and God both have one existence. No one can be separate from "is". Therefore if we are aspirants, then attainment of the end (God) should happen immediately. An aspirant is he who does not accept any other entity (existence) besides God. He need not depend on anything else, besides the end (God), neither object, nor action . What kind of sadhak is he who can live without his aim (God). What kind of child is he who can live without his mother? And what a mother is who lives without the child? Our end can't live without us, it has no power at all because at the root Existence is only one. As in the ocean and the wave, there is only existence of water, so is there only one Existence in the aspirant and the end.

The wave is merely an assumption. So long as there is affinity with the body (inert) in the form of the wave, he is an aspirant. But when affinity with the inert matter is totally renounced, he does not remain an aspirant, but becomes an End (God). If an aspirant lives without the end, it should be understood that besides the end he also aspires for something else (pleasure and prosperity). He has given importance to them also. Similarly if the end lives without the aspirant, it means that besides the final aim (end, goal) an aspirant has also other aims. His end is also pleasure and prosperity. The extent to which he attaches importance to the perishable, to the same extent there is deficiency in his aspiration. That deficiency keeps him away from the end. As soon as he becomes a perfect aspirant (i.e. renounces relationship with the inert), he attains the end (i.e. God).

The end (goal, God) appears to be unattained by an aspirant because he regards the body as "I", "mine" and "for me". An excellent means to attain the end is not to accept any other existence besides the end (God). Therefore an aspirant should firmly accept the fact that the world does not exist. It didn't exist in the past, it will not exist in the future and at present also it is perishing every moment. It does not exist at all. The current of the creation and the dissolution appears as its existence. (to be continued)

From book "For Salvation of Mankind" by Swami Ramsukhdasji

Ram Ram

ATTENTION SADHAKS : If you have experience with audio recordings or creating eBooks (both hindi and English) and would like to assist in this divine work, please contact us.

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

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Who is a Sadhak (Spiritual Aspirant)?

(Saadhak kaun Hai?)

Shree Hari
continued ....

click on the play icon, to listen to "Who is a Sadhak?" in English.

The body changes every moment but an aspirant surely does not change every moment ! not in the least bit ! How can one who changes every moment become liberated? How will he be eternal? No one can destroy the self - "vinaashamavyayasyaasya na kashrichitkartummarhati" (Gita 2/17), but the body can't escape destruction. That which is imperishable, that alone attains liberation. How will the perishable, attain liberation? There is only delusion of bondage. When this delusion is destroyed (removed) - it is called liberation. Therefore, once delusion is wiped-out, a man does not again get deluded - "yazgyaatvaa na punarmoham" (Gita 4/35).

The reason is that at the root, in fact, delusion has no existence at all. That which is not there in the first place, that itself perishes. That which exists, does not ever perish. The real never ceases to be and that which ceases to be is not real, but it is unreal (temporal).

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

As a dining room is the place for dinner, so is this body the place to enjoy pleasure and to suffer pain. He who undergoes pleasure and pain is not the body. The place of experience is different from the experiencer. The body is just the outward garment. Whether we wear a red, black or white colored garment or any other clothes, it is surely not our true self (swaroop)! Similarly a man or a woman is only the outward garment. The self is neither a man nor a woman nor a eunuch. God, Prakriti and soul - the three are without any gender.

Everyone feels the absence of body, senses, mind, intellect and egoism but no one ever feels one's own absence. We (The self) transcend that whose absence is felt. Our existence persists continuously. In sound sleep the body, senses, mind, intellect and egoism all merge. No one declares that he died in sound sleep and now he has regained life. We exist in sound sleep, therefore we say that I slept so soundly that I knew nothing. Our existence remains the same in sound sleep. The reason is that our existence (sense of being) does not depend on egoism or on intellect or on mind or on senses or on the body. Our existence is independent. There is non-existence of the gross, the subtle and the causal bodies but we (the self) never cease to exist. Therefore the self is formless. We are formless but we regard ourselves endowed with form in the form of the body. This is the main mistake. We have to repent for this mistake. In repentance there are three factors -

1. I have to accept my mistake of assuming the self as the body.

2. I have to repent for my mistake that in spite of being a sadhak, I have committed such a mistake.

3. I should have a firm determination that in future I'll never commit such a mistake i.e. I'll not regard the self as the body. By these three factors there is closure to that repentance and the sadhak gets established in his real unmanifest self.

Narayana ! Narayana !! Narayana !!!

From book "For Salvation of Mankind" by Swami Ramsukhdasji

Ram Ram

ATTENTION SADHAKS : If you have experience with audio recordings or creating eBooks (both hindi and English) and would like to assist in this divine work, please contact us.

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


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Who is a Sadhak (Spiritual Aspirant)?

(Saadhak kaun Hai?)

Shree Hari

continued
Here a point needs special attention, as a man is wealthy because of wealth, the "shariri" is not existent because of "sharir" (body). The reason is that wealth and wealthy both belong to the same insentient class, but "sharir" and "shariri" don't belong to the same class. As a wealthy man is attracted towards wealth, the shariri (self) is never attracted towards the body, but there is assumption of attraction. In the wealthy person there is predominance of wealth, but in the shariri, there is no predominance of sharir (body). The wealthy person is affected by the changes in wealth, but the shariri is not affected by the changes in the body. Therefore when wealth deserts the wealthy man, he weeps, but when the body leaves the "shariri", the shariri attains constant, boundless, and limitless bliss. The discrimination between wealth and the wealthy man does not lead to liberation, but the discrimination between the "sharir" body and the "shariri" (self) leads to liberation. Therefore, when wealth deserts the wealthy man, he does not attain liberation but becomes poor or dispassionate, but when relationship of self with the body is renounced, the self attain liberation once and for all. The reason is that the body is the seed of the world. Therefore, he who has relationship with the body, has relationship with the entire world. When relationship with the body is renounced, then relationship with the entire world is renounced.

In the world two things are seen – objects and actions. Both of them are the evolutes of Prakriti. From a cursory view-point predominantly objects are seen by us, but in fact there is predominance of actions, not of objects. The reason is that objects change every moment, then there are only actions, where are objects? The heap of actions appears in the form of objects. The actions also change. These actions and objects are nature (image) of Prakriti, they are not our nature. Our nature (the nature of the self) is unmanifest (formless), free from actions and objects. For example when we sit in the house, the house is different from us. Therefore we leave the house and go away. Similarly we (the self) sit in the body, the body is different from us. The body remains lying here while we leave the body. Then we are really different from the body. In fact we don't reside in the body, but we assume that we reside in the body. Therefore the Lord declares - "avinaashi tu tadvidhi yen sarvamidam tatam" (Gita 2/17) "oh! Imperishable one, know that to be perishable, by which all this world is pervaded". It means that the self is all-pervading, it is not confined to a body "nitya sarvagatah" (Gita 2/24). So long as an aspirant accepts his relationship with the body, he is a sadhak. When his relationship with the body is totally renounced, he becomes an enlightened soul.

In the scripture it is mentioned that by becoming God one should worship God - "Devo bhootyaa yajeddevam" Therefore by becoming unmanifest, an aspirant should worship the unmanifest God.

click on the voice icon, to listen to "Who is a Sadhak?" in English.

(to be continued)

From book "For Salvation of Mankind" by Swami Ramsukhdasji

Ram Ram

ATTENTION SADHAKS : If you have experience with audio recordings or creating eBooks (both hindi and English) and would like to assist in this divine work. Please contact us.

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

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Who is a Sadhak (Spiritual Aspirant)?

  (Saadhak kaun Hai?)

Shree Hari
continued
One is the gross body consisting of five subtle elements and one is the "Bhaava sharira" (formless existent body). In fact, worship and meditation on God takes place by the "Bhaava sharira" . Worship (bhajan) means love (devotion) "Pannagaari sunu prem sam bhajan na doosar aan" (Manasa, Aranya. 10. has differences in text). One can only Love with "Bhaava sharira" (self). In fact, it is the unmanifest "moorti" only that loves God, that worships God and that gets absorbed in God. It is not the physical body but the "Bhaava sharira" to whom God seems loving and sweet, to whom His name and utterances seem pleasing and to whom His pastime or sport seems interesting.

The Lord declares, "the soul, is an eternal part of My own self, that has become an embodied soul in the world" "mamaivaansho jeevaloke jeevabhootah sanaatanah" (Gita 15/7). Here by "mama eva amsah" the Lord means to say that as the body is a part of both mother and father, the soul is not a part of Prakriti (nature), rather it is only a part of God. The body which is a part of nature, remains established in nature, but the soul in spite of being a part of God does not remain established in Him. The jeev (embodied soul) assumes that he is established in the world, not in God. He regards the body, senses, mind and intellect as his own self (swaroop) - "manah shasthaanindriyaani prakrutisthaani karashati" Therefore he cannot not understand that "I exist without the body" (that I am free from this body). The greatest blunder that man commits, is this alone that he identifies and assume affinity of his enduring self with the body that is changing every moment.

In the beginning of the Gita the Lord has described the body (sharir) and the one with the body "shariri" with the intention to explain to a sadhak that he is not the body, he is different from the body. He is neither "sharir" (body) nor the "shariri" (one with the body). A sadhak's very image (nature) is Existence or Divinity, but to explain it the Lord has mentioned the self as "shariri". The reason is that as a man having relationship with wealth is called wealthy, similarly by having relationship with the body the self is called "shariri". As by not having relationship with wealth, the man remains but he is not called wealthy. Similarly by not having a relationship with the body, the (self) remains but it is not called "shariri". In the same way, the self by having relationship with the scene, is called a spectator, by having relationship with evidence is called a witness. But in fact, the self (swaroop) is neither "sharir" body, nor one with the body "shariri" nor "kshetra" nor "kshetrajna", neither scene nor spectator, neither evidence nor witness, but is Existence or Divinity. (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.

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Who is a Sadhak (Spiritual Aspirant)?

                              (Saadhak kaun Hai?)


Shree Hari
 
continued

In the path of knowledge a sadhak first understand and then he accepts. In the Path of Devotion, first a sadhak accepts and then he understands. It means that in the Path of Knowledge, discrimination is important, while in devotion, faith – belief is important. This is the difference between the two paths. In each of the two paths there is one singularity. The aspirant following the Path of Knowledge from the very beginning becomes Brahma (the Supreme or the Absolute), he does not get down from that status. But a devotee even on having attained God (perfection) does not become Brahma but Brahma comes within his control. Goswami Tulasidasaji Maharaja having composed all volumes finally composed the Vinaya Patrika in which like a child showing his pettiness and insignificance, he requests Mother Sita to tell Lord Rama about him - 

It means that a devotee even on having attained God, always considers himself petty. In fact, on really seeing it is such devotees that are really Jnani (wise). In the Gita the Lord has not called the enlightened exalted soul, who has transcended the three modes of Nature, the man of wisdom, but He has called His devotee the man of wisdom (Gita 7/16-18). The Lord has also not called "sarvavit" (knower of all) to the person who follows the Path of Knowledge but He has called His devotee "sarvavit" "sa sarvavitbhajati maam sarvabhaavena Bharata" (Gita 15/19). Goswami Tulasidasji Maharaja also declares

Prem bhagati jal binu raghuraayi
Abhiantar mal kabahun na jaayi || (Manasa, Uttara 49/3)

Without devotion the internal filth (subtle ego) does not perish. That filth is not an obstacle to salvation, but it creates difference of opinions among philosophers and their philosophical thoughts. When that subtle filth is wiped out, then difference of opinions does not persist. Therefore, a devotee is really a man of wisdom. 

The body is not our real self. The body is formed on the earth (in the womb of the mother), walks about on the earth and merges in the earth after death. It will be transformed into three states - ashes or earth or excrement. If it is burnt, it will be turned into ashes, if it is buried, it will become earth, and if beasts eat it, it will become excrement. Therefore the body is not important but there is importance of the formless (unmanifest) self - 

Bhumaa achal shaashvat amal sam thos hai tu sarvadaa |
Yah deha hai polaa ghadaa banataa bigadataa hai sadaa ||

Therefore in fact only by becoming formless, a sadhak worships God. (to be continued)
From book "For Salvation of Mankind" 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 November, 2012 (Saadhak kaun Hai?) at http://www.satcharcha.blogspot.com/

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Who is a Sadhak (Spiritual Aspirant)?

                     (Saadhak kaun Hai?)



Shree Hari 

The Lord declares "maya tatmidam sarvam jagadavyaktmoortinaa" (Gita 9/4) "All this world is pervaded by Me in My unmanifest form". A "moorti" (idol) is that which has a form and an "avyakta Murti" is that which has no form. As God is "Avyakta Moorti" (formless), so is a sadhak (aspirant, striver) formless - 

"avyaktoyamchintyoyamavikaaryoyamuchyate" (Gita 2/25) 

A sadhak (aspirant) is not the (physical) body - this fact has not been mentioned in the scriptures but it is a fact. A sadhak (aspirant) is "bhaava sharira" (existent element, having sentiments and feelings). He is a Yogi (One who is equanimous), not a Bhogi (pleasure seeker). Bhoga and Yoga are contrary to each other. A Bhogi is not a Yogi and a Yogi is not a Bhogi. A sadhak does not perform any action for seeking pleasure but he does for attaining equanimity. Equanimity is called "Yoga" - "samatvam yog ucchyate" (Gita 2/48). Equanimity is a sentiment. Therefore a sadhak is "Bhaava sharira".

The gross body changes every moment. There is no moment when it does not change. There are two Prakritis (natures) of God. The body is "Apara" (Lower) Prakriti and the soul is "Para" (higher) Prakriti. The higher nature is unmanifest (formless). All beings were unmanifest before birth, in the mid-state they are manifest and after death they will be unmanifest. 

Avyaktaadeeni bhootaani vyaktamadhyaani bhaarat
Avyakt nidhanaanyeva tatra ka paridevanaa || (Gita 2/28) 

When we have dreams, first there is wakefulness, in the mid-state there is dream (sleep) and again there is wakefulness. As there is dream in the mid state, so are all beings manifest in the mid-state. 

It is a rule that whatever does not exist at the beginning and at the end, actually does not exist in the mid state also - "aadaavante cha yannasti vartamaanepi tattatha" (Mandukya Kaarikaa 2/6, 4/31). Beings are unmanifest (non-existent) at the beginning and at the end, therefore they are non-existent in the mid state also, though they appear existent. In the manifest state even two persons cannot be similar (one), but in the unmanifest form all become one. Therefore in the unmanifest form all can attain God. He, Who can be attained by all, is God. He who is attained by some and not by others is not God, but is the world. Therefore God is attained by the unmanifest (formless) and in the unmanifest. 

An aspirant is formless (unmanifest). An aspirant is not with a form. The manifest does not stay even for a moment. "pratikshan parinaamino hi bhaavaa rute chitishakteh" besides consciousness (the self) all beings and objects are kaleidoscopic, they don't remain the same even for a moment. Think over, when we were born, what was the shape of our body and what is the shape now? On thinking we have to accept that the body and the world are kaleidoscopic. The heap of change is called the world. How can that which changes, be a sadhak (an aspirant)? A sadhak is he who does not change. A sadhak is he who attains perfection, the body does not achieve perfection. Therefore a sadhak first of all should accept the fact that the body is not the self, whether he understands it or not. (to be continued) 

From book "For Salvation of Mankind" 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 November, 2012 (Saadhak kaun Hai?) at http://www.satcharcha.blogspot.com/

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God Realization by being Action-less

                          

                 (Akriyataa se Paramatma Praapti)




Shree Hari

God equally pervades the entire universe - "mayya tatmidam sarvam" (Gita 9/4), "Samoham Sarvabhooteshu" (Gita 9/29) . If a striver wants to attain Him, he should not think of anything. He, Who is all pervading, cannot be thought of at all. If we don't think of anything, we are naturally established in God. Therefore the main spiritual discipline to attain God is - not to think of anything, neither of God, nor of the world, nor of anything else. The aspirant should get established where he is because God equally pervades there. An action is performed to attain something that is far away (i.e. not within reach), from the view-point of space, time and thing etc. But what action is required to attain Him Who is everywhere, pervades all spaces, times, things, persons, states, circumstances and incidents etc.? 

To become silent, to keep quiet, to do nothing, is a very good spiritual means which many people don't know. If we do something, the world is gained but if we don't do anything, God is attained. The image of the world is action (labor) and the image of God is free from action (repose, rest) . Every action begins and ends while the action-less Divinity remains the same. Not only this, but from that action-less Divinity only, all actions are born and they merge in that Divinity. By action there is reduction of energy (power) and by repose, there is accumulation of energy. Therefore an aspirant should be silent (free from thought) before and after an action. If he first keeps silent and then listens to the discourse, he will understand it well, and if he studies the book after keeping silent, he'll understand it well. If he keeps silent after listening to the discourse or after studying the book, he will get power to preserve it. An action causes oddity, while being free from action causes evenness. Therefore in the performance of actions even two men can't be equal but in action-less state millions of people become one (equal). Men may be learned or foolish, rich or poor, sick, or healthy, weak or strong, worthy or unworthy, all become one in action-less state. All get established in God. It means that if we think of anything, we get established in the world, but if we don't think of anything, we get established in God. In fact we are naturally established in God, but we don't realize it because of thinking (reflection). Therefore the Lord declares in the Gita - 

Shanaih shaniaruparamedbuddhaya dhrutigruheetayaa |
Aatmasanstham manah krutvaa na kinchitdapi chintyet || (Gita 6/25) 

"By having patience, having fixed intellect firmly, one should become indifferent to the world and with the mind centered on God, one should not think of anything".

It means that by Saattvika intellect and Saatvika firmness, an aspirant should gradually become indifferent to the world which consists of actions and objects. He should not make haste because haste does not bear good fruit. Besides the One God as truth, consciousness and bliss solidified, there is nothing else - having this resolve an aspirant should not think of anything else. God is naturally and self-evidently more solid than stone or glass. A needle cannot pierce a stone or glass, as they are that solid. Fire can penetrate stone and glass , but God is solid as nothing can enter God. If an aspirant thinks of such a totally solid God, then on the contrary he gets further away from Him ! Therefore wherever the aspirant is, he should become silent from within and without (by giving up sleep, indolence). This is a very easy and excellent spiritual means. It will provide great peace and all sins and burning sensation will end. 

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 : 10th November, 2012 (Akriyataa se Paramatma Praapti) at http://www.satcharcha.blogspot.com/

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Realization of the Self that is Free from Sense of I-ness (Ego)

(Meinpan se Rahit Swaroop ka Anubhav)

Shree Hari
continued....

When there is no doer or experiencer then what remains is Yoga. After the achievement of Yoga, there is no scope of enjoyment or entertainment i.e. Yoga exists but the Yogi does not exist, "Jnana" knowledge exists , but there remains no "Jnani", "love" remains but the "lover" does not remain. So long as the Yogi remains till then there is enjoyment of Yoga. So long as the Jnana remains there is enjoyment of Jnana. So long as the lover remains, till then there is enjoyment of love. Therefore one who is a Yogi is the enjoyer of Yoga, One who is enjoyer of Yoga, can sometimes become the enjoyer of sense-objects. One who is an enjoyer of Jnana (knowledge) can someday become the enjoyer of Ajnana (ignorance),. The one who is enjoyer of love, can sometimes become the enjoyer of sensual pleasures (attraction).


When there is no enjoyer, then Yoga alone remains. When Yoga remains, a man achieves liberation. But even after liberation, the path by which the great man has attained liberation, salvation, there remains the impression of that spiritual path, which does not allow unity with other philosophers. Due to this impression there remains some differences among philosophers and their philosophies. The impression of one's own doctrine (opinion) does not allow him to respect opinions of other philosophers equally. But having attained ever increasing love, one does not possess any impression of one's own methodology and then the unity is achieved among philosophers and their philosophies. Therefore Ramayana says -

Prem bhagati jal binu raghuraayi |

Abhiantar mal kabahun na jaayi (Manasa, Uttara. 49/3)

"Without love oriented - devotion, O' Lord Rama the internal filth never vanishes."

Therefore the Yoga of action and the Yoga of Knowledge are the means while the Yoga of Devotion is an end. In love, even the slight impression of one's doctrine disappears completely and the "Vasudeva Sarvam" "Everything is God" is realized. In that case "All is God" such an experience or the knower of this reality or one who talks about this reality does not remain but only God remains Who is the same from times immemorial. By seeing God in everything and everywhere, the devotee regards and respects all beliefs and religious paths, equally because opposition of one's own deityh is not possible in any way for one who beholds his own dear and respectd "God in the entire universe "nij prabhumai dekhahi kahi san karahin birodh" (Manasa. Uttara. 112 Kha)

Therefore in Gita it has been mentioned that the exalted soul who realizes "All is God" is rare indeed -
Bahunaam janmanaamante gyaanvaanmaam prapadyate |
Vasudeva sarvahmiti sa mahaatmaa sudurlabh || (Gita 7/19)

"In the very last of all births, the man of realization who worships Me, realizing that `All is God', such a great soul is very rare indeed."

Narayana ! Narayana !! Narayana !!!

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 : 10th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/

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

Realization of the Self that is Free from Sense of I-ness (Ego)

Realization of the Self that is Free from Sense of I-ness (Ego)
        (Meinpan se Rahit Swaroop ka Anubhav)


Shree Hari
 
continued.... 

Search for "I" ness (Ego)

Now we have to search where (rather in what) the "I" ness (ego) exists. If we admit ego in the self, then this ego shall never get eliminated, and a man shall never be able to become free from sense of mine-ness and ego. Ego is the creation of nature and the Self (existence) transcends nature. When ego does not exist even in nature, then how can it exist in the Self which transcends Nature? The fundamental Self is so solid that even the imagination of the changeable "I" ness in it cannot be likely. If we presume ego in the unreal, then the unreal is constantly changeable every second, then how shall the ego survive in it? The unreal which itself, does not exist, how can one envision any other element staying in it? Therefore ego is neither in the real, nor in the unreal. We cannot also presume ego in the relationship (combination) of the real and the unreal, because just as the combination (union) of darkness and light is not possible, in the same way the union of the unreal and the real is not possible. Ego cannot be presumed in the inner senses also because it is also a habit of life which depends upon the doer. Therefore the sense of I-ness (ego) is in the one who is the doer.

Now the question arises - who is the doer? Body is not the doer because the body is going into extinction every moment ! Mind, intellect, thinking faculty and ego these four are known as the inner instruments (tools). This internal instrument is also not the doer because the instrument is dependent upon the doer. But the doer remains independent "swatantrah kartaah" (Pani. A. 1/4/54) An instrument is always very much helpful in the performance of an activity "saadhakatam karanam" (Pani. A. 1/4/42). Therefore no activity can be fulfilled without the application of the instrument. Just as the pen cannot write independently, it is only an instrument for writing purpose which is dependent on the writer, in the same way , the internal instrument does not become the doer and the doer cannot become an instrument. If the internal instrument is the tool, then how can it become the doer? Secondly, if there is the sense of doership in the internal instrument, then why does the self become happy and unhappy? If the internal instrument becomes happy and unhappy, then what is loss to the self? The real existence (self) is also not a doer, because the ego is the evolutes of nature, how can it be in the self which transcends Nature?

If the doership had been in the self, then it would have never perished because the self is imperishable. Therefore Srimad Bhagavadgita says -

Tatraivam sati kartaaramaatmaanam kewalam tu yah |

Pashyatyakrutabuddhitvaanam sa pashyati durmatih || (Gita 18/16)

"One who presumes the real self as the doer, that person of perverse understanding does not see right, because his intellect is not pure i.e. he has not attached importance to discrimination."

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

" This real self though dwelling in the body neither acts nor gets tainted."

In fact he who is an experiencer (becomes happy – sad), is the doer. Now the question arises who is an experiencer? The experience (enjoyer) is neither the real, nor the unreal. The real self cannot be the enjoyer, since there cannot be absence of the real self." "Naabhaavo vidyate satah" while there is the absence of the enjoyership "na lipyate" (Gita 13/31)

The unreal also cannot be the enjoyer, since there is no existence of the unreal "naasato vidyate bhaavah".

Therefore there cannot be even the imagination of enjoyership in the unreal. The result is that the sense of doership or enjoyership exists neither in the real nor in the unreal. Therefore it is expected from the aspirant that he should withdraw the feeling of I-ness (ego) from the real and the unreal. After it is withdrawn, the ego will exist nowhere, it will extinguish. The doership and enjoyership will not exist but only the conscious entity will exist. (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 : 9th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/

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

Realization of the Self that is Free from Sense of I-ness

      Realization of the Self that is Free from Sense of I-ness

                                          
        (Meinpan se Rahit Swaroop ka Anubhav)


Shree Hari

continued.... 

In Gita it is mentioned -

Ahamkaaravimoodhaatmaa kartaahamiti manyate || (Gita 3/27)

"The fool whose mind is deluded by egoism, considers himself to be the doer." (Gita 3/27)

In fact the self is not the doer. Therefore the aspirant should hold, "I do nothing", and he should stand firmly on this truth.

Naiva kinchitkaromeeti yukto manyet tattvavit | (Gita 5/8)

"A sankhyayogi, however, who knows the reality of things even, though seeing, hearing, touching, seeing, eating, going, sleeping, breathing, speaking, passing urine and stool, talking and opening and closing of eyes must believe that he does nothing."

When an aspirant does not have the sense of doership and taintedness, he attains perfection i.e. acquires the ultimate union with God. He attains perfection. 

Yasya naahamkruto bhaavo buddhiryasya na lipyate | (Gita 18/17)

The attachment to the family, things, money, bodies etc., is the taintedness of the intellect. The sense of doership and taintedness – both are not real but they have been presumed.

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

"Arjuna, this Self though dwelling in the body, it neither acts nor gets tainted."

Just as we are sitting in the light, then the light does not get tainted with anything and it does not have the feeling that "I am the light, the light is mine", such sort of ego and mine-ness also does not exist in it. In the same way even illuminating all activities the real self remains untainted. In fact, it does not illuminate the actions but the activities get illuminated by it, which means that from that self, the activities obtain their own existence and motivation. 

Identification with the unreal leads to flaws like attachment and aversion, pleasure and pain, anxiety and fear and perturbation and commotion etc. Even if these flaws do not occur but the aspirant feels unipresence in the self, then too this should become unbearable to him as well. The reason is that the ego is singularly present but the self (existential reality) is not confined to a particular place, it is omnipresent. When our real self is "existence", then why does it appear to be singularly and individually present? Simply by thinking so, an aspirant should not become contented. When thinking along such lines due to past impressions, where the aspirant feels in the real self, unipresence (individuality), he should accept that in fact the ego (sense of I-ness) is not coming, rather it is going away. At the gate a person coming inside and a person going outside both become visible. This does not mean that ego breaks down into pieces, but it means that from times immemorial the impressions of ego are lying inside, they suddenly appear. Therefore we should not give importance to it, but instead we should ignore and should firmly feel and experience that there is no ego (I-ness) in us. The reason for this feeling is that if we had ego, then it would have existed in us in sound sleep also and also remained during the time of changing states and at the time of acquiring the new bodies.

When no activity of nature is stable, then how can the ego remain stationary? Ego changes every moment, it never remains stable and uniform nor can it remain so. But the self which is beyond nature never changes. It ever remains stable and uniform. Therefore with the changing object there is no relationship of the non-changing existence. This should be firmly realized because this is a fact.

(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 : 8th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/


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Realization of the Self that is Free from Sense of I-ness

Realization of the Self that is Free from Sense of I-ness
(Meinpan se Rahit Swaroop ka Anubhav)

Shree Hari
continued....

The Method to Root out "I" ness

"How can sense of I-ness (egoism) be removed?" If this question remains alive for all the twenty-four hours, then such ego shall come to an end. In fact the ego is already non-existing but due to the lack of true earnest desire, this fact is not realized. In the biography of a saint it has been mentioned that those were the days of summer, he was feeling extremely thirsty and the cold water was already stored in the nearby pot. But he had the earnest desire that he would not drink water until he attained Self-Realization. With that burning desire he immediately had Self Realization. If such Self-Realization is attained once, then it shall remain forever.

Yagyaatvaa ne punarmohamevam yaasyasi paandava | (Gita 4/35)

"Acquiring that knowledge of the self you will no more be subjected to delusion."

Three methods have been mentioned for removing the ego - They are the paths of Action (Karmayog), Knowledge (Jnanayog) and Devotion (Bhaktiyog).

In Yoga of action one should perform various services for others, provide comforts for others without selfish motive, then the individual's own desire for pleasures and accumulation of wealth and things will come to an end. After the total elimination of the desire for enjoying pleasure, ego shall be destroyed, because this ego is based upon the desire for pleasures. In Yoga for Knowledge one should understand by discrimination that we do not have any kind of relationship with the unreal but our relationship exists with the omnipresent real self (existence). Having realized this fact, the ego shall be destroyed. In the Yoga of Devotion accept that only God is mine and this world is not mine. By believing this reality one should become indifferent to worldly matters and surrender himself to God, then also the ego shall be annihilated. In the Yoga of action (Karmayoga) the ego becomes purified, in the Yoga of knowledge (Jnanayoga) the ego is completely destroyed and in the Yoga of devotion (Bhaktiyoga) the ego is changed. The result of all these three is one.

It is everyone's experience that the ego is temporary and changeable in nature. Even in a single day the ego changes many times. In front of the father, we say I am the son, and in front of the son, we say I am the father. If someone asks us, please tell me, are you the father or the son, then what will you say to them? If one thing is true then you would say it! Leaving this falsehood aside, if we look at the real thing, then we will attain the truth. We become the son in front of the mother, in front of the sister, we become the brother, in front of the wife, we become the husband - this various different faces (roles) of ours, in other words, regarding the changing faces (roles) as real, is an obstacle in eliminating the ego. In reality we are neither the father, nor the son, nor the brother, nor the husband, rather we are the "existent element" residing in all of these. That existent element is our true self. If our real self was a father, then it would never become the son, and if it were the son, then it would never become the father. However, it would say in front of the child, it would say that I am the father and in front of the father it would say, I am the son, then it is the relative ego - which is only useful in social behavior (in relating with the world). The natural tendency of the ego is not that of being a doer (agent), rather it is an instrument. The doer is the ego. Eating, drinking, speaking etc. and all activities are taking place by the "ego-attitude", but egoism remains continuously in all of these activities. When we see something special in us on seeing those activities, then egoism (pride) arises; - just as "I am a rich man", "I am a wise man", "I am an intelligent man", "I am a lecturer" etc.

(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 : 7th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/

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

Realization of the Self that is Free from Sense of I-ness

          Realization of the Self that is Free from Sense of I-ness
                (Meinpan se Rahit Swaroop ka Anubhav) 

Shree Hari
continued....
I, you, this and that, all these four are untrue, insentient and sorrowful, but the divine reality, is truth, consciousness and bliss solidified. All are eternally established in this sentient existence. Even while conducting one's self in worldly affairs, the reality remains the same. In that reality there cannot be even the slightest modification or commotion or disquietude or perturbation. In that existence there is neither egoism nor mine-ness. That reality is only knowledge personified, there is no knower of this knowledge, there the knowledge or Jnana exists but there is not its knower. So long there is knower, till then there is unipresence or individuality. After the end of unipresence or individuality, only the immutable, egoless, and universal reality remains which is naturally attained to every individual.

In that reality, there are no states of awakening, dream, sound sleep, swoon (faint) and trance (Samadhi). All these five states are perishable and changeable, and the reality is eternal. The stages are illumined while the reality is the illuminator.

All these five states are separate from each other, they change, they have a beginning and an end, but the self is totally free from such changes. Just as in the dream, the things seen (really non-existing) do not exist, in the same way, the knower of those objects i.e. the dreamer's ego is also false. In dream state the awakening state is suppressed, it does not extinguish but in the awakening state, the dream state, come to a complete end. Therefore along with the dream state, it's ego also come to an end. In the same way during the awakened stage, the ego which is perceived by an individual, that also at the time of death, comes to an end, but due to identification of the self with the body, on getting a new body, again the ego is awakened. Although in awakening and dream states etc., ego is also different from one another but because of their reality (existence) being one, the ego also appears as one.

There is also a Turiya state (fourth stage), which is said to be the state beyond sound sleep but in reality the Turiya state is not any state, but on the basis of relativity of the three states, it is called the fourth state. It is called the sate of liberation on the relativity basis of the bondage state. It is also called as the state of extreme bliss (Beatitude of God) (Nirvaan pada)

Pada nirvana lakhe koyi viralaa,

Teen lok mein kaal samaanaa,

Chauthe lok mein naam nisaan, lakhe koyi viralaa |

"The stage of extreme bliss (salvation) is achieved by a rare individual. The death is dominating and pervading in all the three worlds. The name symbol is present in the fourth world, which is visualized by the same very rare individual."

Turiya state or liberated state or the state of Beatitude of God is not any state but this is our own real self or existence.

(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 : 6th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/
 
****************************************

Realization of the Self that is Free from Sense of I-ness

Realization of the Self that is Free from Sense of I-ness

(Meinpan se Rahit Swaroop ka Anubhav)

Shree Hari
continued....

Our real self which illumines the presence and absence of untrue thing "ego", eternally exists. For instance just as we were in awakened state yesterday and at night we were in the dream state or in sound sleep state and today, we are again in awakened state, then we realize the existence of the ego in wakeful and dream state but in sound sleep we realize the absence of ego.

The states such as awakening etc., do not remain continuously – this is also our experience. Thus the self is the unextinguishable light which illumines ego and other states. Therefore we say that yesterday "I" was awake, the same "I" am awake today and the same "I" also existed in my sound sleep and in my dream. The meaning is that in all the three stages we realize our eternal existence. In the same manner we may go to any womb, our ego changes, but our real existence (the self) does not undergo any change (which means it remains unchanged). Just as formerly we used to say that "I am a child", then we began to say that "I am a young man" and now we say that I am an old man. Thus childhood, youth, and old age are separate; but the self remains the same. Thus during the changes in the states, the self did not change. Similarly the Jeevatma (embodied soul) while coming in human body presumes that "I am a human being". After becoming deity, he presumes that "I am a deity", on becoming an animal he starts feeling that "I am an animal", on being a ghost and evil spirit he feels "I am a ghost" or an "evil spirit" etc. By this description it is proved that after the embodied soul acquires a new body, ego gets changed, but our existence does not change. In this way, in sound sleep, the absence of ego and after acquiring the new body, the ego changes - everyone realizes it but no one ever experiences the absence of his own existence and nor such experience can occur.

This has been proven by this that ego ("I" ness), is not our real self or existence. Our mistake occurs because we do not respect this fact and do not give importance to it. If we give importance to this fact, then the impression of the past of "I" ness which are present within us from times immemorial by getting lesser and lesser slowly, will ultimately finish altogether.

Our Real Self

Our real self is only an eternal existence. There is no difference in I, You, this and that in that existence. I, You, this and that are of the category of nature and the real self transcends nature. These are four in number and the existence is always alone and one. All these four are relative and the entity or real self is absolute. All these four are enlightened and the existence is enlightener. All these four are super structures and the existence is the original foundation. All these four come in the purview of our knowledge and the existential reality is the knower of all the four.

There is change and complete absence of all these four and there is never a change in the reality (existence) and therefore there is never the slightest absence fo this reality. Therefore the change in all the four, their coming and going, their presence and absence, their production and their destruction is experienced by us but the change in the real self or its coming or its going, presence of absence, production or destruction is never felt by one of us at any moment. (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 : 5th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/

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

Realization of the Self that is Free from Sense of I-ness

Realization of the Self that is Free from Sense of I-ness
(Meinpan se Rahit Swaroop ka Anubhav)

Shree Hari
continued....

We like to exist eternally (we want to remain alive always). This desire does not arise in that element which does not exist eternally and nor does it occur in that element which exists eternally. This desire arises in that which exists eternally, but in which the fear of death has entered.

The fear of death comes due to association of perishable nature, because inert nature is perishable, but the eternal existence is imperishable. The meaning is that by adding "I" in the divine existence "is", we create the desire for living. Therefore the desire for living is neither in "I" nor in "am" but rather in "I am" – it exists in this identity. Due to this fusion of two separate identities, the desire for sensual pleasure and the quest for salvation - both of them exist.

"I am"- in both of them, if we give importance to "I", then the desire for worldly enjoyments and accumulations shall arise. If we give priority to "am", then the desire for God (salvation) shall arise. When the presumed relationship with "I" i.e. its identification shall come to an end, then the desire for worldly objects will come to an end and the desire for God shall be fulfilled. The reason is that the entire world is always incomplete, therefore its desires never get fulfilled and God is complete, therefore His desire never remains unfulfilled which means it is always fulfilled.

Whether it is the desire for worldly pleasures or the desire for salvation; all desires arise due to identification, we become free from bondage during our own life time, but we don't realize this liberation because of the identification of the self with "I". Therefore the entity which is already attained by all of us eternally, the same reality is achieved and that perishable which is always detached, the same is eliminated or it comes to an end.

Our Realization of Reality

Question: "I" is a separate entity and "am" is a separate element, how can we realize their separation?

Answer: All of us know that in wakeful state and in the state of dreams, we have dealings but in sound sleep there are no dealings. The reason being that in the state of sound sleep, "I"-ness does not remain awakened, but it merges in ignorance, but our own existence persists, therefore after awakening from sound sleep, we say that I slept so soundly that I knew nothing during that sound sleep. So when I did not know anything, it proves that "I" (the self) was aware of not knowing anything during that period, otherwise how it could be said that I knew nothing about that period. This thing has proved that during the period of awakening and dream, when "I" ness remains awakened our existence is always present and in sound sleep despite "I" ness not being awakened, our existence remains undoubtedly. Therefore we are knower of the feeling of "I" ness and also the absence of "I" ness. If we were not distinct from "I" ness, we had been only in the form of ego, then in the state of "I" ness, we would also not have been in existence. Therefore without "I" ness our self existence is naturally proved.

We know the presence (existence) or absence (destruction) of ego (I) i.e. we know both the aspects of this "I" but no one knows absence or elimination of one's own self because the self is never non-existent -

"Naabhaavo vidhyate satah" (Gita 2/16)

"The real never ceases to be."

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 : 4th November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) at http://www.satcharcha.blogspot.com/

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

Realization of the Self that is Free from Sense of I-ness

Realization of the Self that is Free from Sense of I-ness

(Meinpan se Rahit Swaroop ka Anubhav)

Shree Hari

For every aspirant it is very essential to become free from the sense of "I-ness" (egoism) and "mine-ness." The reason is that the sense of "I" and "mine" is semblance by which the embodied soul (jeev) gets bound -

Mein arum or tor tain maya

Jehin bas keenhe jeev nikaya (Manasa, Aranya 15/2)

"I" and "Mine", "You" and "Yours" is the delusion which has captivated all Jeevas of the entire universe.

"Mein mere ki jevari, gal bandhyo sansaar |

Daas kabeeraa kyon bandhe jaake raam adhaar ||"

"I and mine is the chain which has tied the world, but why should saint Kabira come within that chain who has taken abode in Ram"

In Srimad Bhagavadgita, God in the Disciplines of Action (Karmayoga), Knowledge (Jnanayoga) and Devotion (Bhaktiyoga), has insisted in all the three yogas, the necessity of becoming free from the sense of mine and egoism.

In Karmayoga -

"Nirmamo nirahankaarah sa shaantimmadhigacchyati" (Gita 2/71)

"He being free from the sense of mine and egoism attains peace."

In Jnanayoga -

"Ahankaaram … vimuchya nirmamah shaanto brahmabhooyaaya kalpate" (Gita 18/53)

"Free from egotism and mine-ness, he rests in comprehensive Brahma."

In Bhaktiyoga -

"Nirmamo nirahankaarah samudukhah kshami" (Guta 12/13)

"Free from ego and free from sense of mine, he is balanced both in pain and pleasure."

In this respect one aspect of which the aspirant has to give more attention is that the real self is free from egoism and mine-ness. "I" and "Mine" are not real, both of them have been falsely presumed to be our own self. If these were truly real, then we could never become free from the sense of "I" and "mine" and God would not have talked about being free from egoism and mine-ness. It is only because of this that God has mentioned to be free from egoism and mine-ness.

What is "I"?

This is the experience of every man that "I am". This "I am" is the combination of physical and divine elements (i.e. the perishable and immortal elements which is called the knot of both elements (chijjadagranthi).

Although there appears to be the prominence of "I" in this combination and "am" appears to be supplementary (secondary), but if it is viewed from a real angle, then the prominent among the two is "Is" (existential part of this combination) and not "I". The reason being that "I" gets changed but "am" does not change. For example "I am a child", "I am a young person", I am an old man' "I am sick". "I am healthy". In all these states "I" changes but "am" does not change. "Am" remains the same without undergoing any modification. "I" stands as part of Nature and "am" is a part of God. This "am" is an indicator of the existence. It is because of "I" that "am" is used. If "I" does not co-exist then "am" shall not remain at all, but "id" will remain. That "is" is a universal existence. It is due to the presence of "I" that unipresent "am" appears to us to exist.

"I", "you", "this" and "that" - in all the four, "am" is used only with "I", with the remaining three "is" is only associated as "you are (is), "this is" and "that is". We can say to infinite beings from times immemorial as "is" that "these are living beings". Earth, heaven, hell (the lower infernal regions) - all universes can be said as "is". All the four ages of Hindu time period - Satyayug, Tretayuga, Dwaparyug and Kaliyug can be called as "is". But the speaker who says "I" always remains one. In the present day language, all the votes go with "is", the "I" obtains only one single vote.

"I" is a physical element and "am" is a divine element. "I" and "am" - both mix and identify with each other and this identity of them is Chijjadagranthi. The clear proof of this reality is that we desire bliss which exists eternally and at the same time we desire perishable sensual pleasures and accumulation of material things. These two categories reflect the identification of "I" and "am" elements.

From book "For Salvation of Mankind" 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 November, 2012 (Meinpan se Rahit Swaroop ka Anubhav) 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 Lord declares that He is dependent on His devotees - "aham bhaktparaadheeno hya swatantra iva dvija" (Srimad Bhagwat 9/4/63). This is singularity of love. God is hungry for love. In fact God is not dependent but He is like one who is dependent. Dependence is there where there is difference. In devotion the difference between God and the devotee perishes and both of them become, inseparable and then no question of dependence arises. When an aspirant's affinity with the foreign (actions and objects) totally perishes, then he has that love for God which increase every moment. In love no one is different and no one is a stranger. In love there is not even an iota of dependence.

Bhaktiyoga is an end while Jnanayoga and Karmayoga are the means. Freedom from the bondage (birth and death) of the world is names salvation. Jnanagyoga and Karmayoga are the means to attain salvation*. In Bhakti yoga besides salvation, love is also attained. Therefore Bhaktiyoga is special i.e. it is superior to Jnanayoga and Karmayoga.

*The Lord has declared Jnanayog and Karmayog of the same level (stature) -

Saankhyayogou pruthagbaalaah pravadanti na panditaah |
Ekamapyaasthitah sanmyagubhayorvindate phalam ||
Yatsaakhyaih praapyate staanam tadhogairapi gamyate |
Ekam saakhyam cha yogam cha yah pashyati sa pashyati || (Gita 5/4-5)

"The ignorant, not the wise, speak of the Discipline of Knowledge (Sankhyayoga) and Discipline of Action (Karmayoga) as different. He who is well established in one, get the fruit of both".
"The supreme state (abode) which is attained by Sankhyayogi is also attained by the Karmayogi. He who see that the ways (the result) of Sankhyayoga and Karmayoga are one, perceives reality."

Jnanayoga	Karmayoga	Bhaktiyoga
Spiritual Discipline	Worldly Discipline	Theistic Discipline
Power to Know	Power to Do	Power to Accept
Predominance of Discrimination	Predominance of Action	Predominance of Feeling (Fiath and Belief)
To know the Self	To Serve	To Accept God
Adhering to the Self	Adhering to Duty	Adhering to God
Dependence on the Self	Dependence on Duty	Dependence on God
Renunciation of Ego	Renunciation of Desire	Renunciation of Sense of Mine
Wipe out Egoism	To Purify Egoism	To change Egoism
Useful for the Self	Useful for the World	Useful for God
Predominance of the Imperishable	Predominance of the Perishable	Predominance of the Supreme Person
Nothing remains to be Known	Nothing remains to be Done	Nothing remains to be Attained
Constant Bliss	Peaceful Bliss	Endless Bliss
Substantial Relationship	Eternal Relationship	Intimate Relationship
Identification with God	Nearness with God	Inseparability with God
Attainment of the Self	Attainment of Equanimity	Attainment of Love
Independence	Generosity	Intimacy
Established in Self	Attraction for Matter perishes	Attraction towards God
Renunciation of Doership	Renunciation of Enjoyership	Renunciation of Sense of Mine
To be happy with happiness of the Self	To be happy with happiness of the World	To be happy with happiness of God
To do Nothing	To do for the World	To do for God
To Offer to Nature	To offer to the World	To offer to God
Dispassion / Renunciation	Absence of Attachment	Love (Devotion)
Identification of the Self with the Body  is an Obstacle	Desire is an Obstacle	Disinclination for God is an Obstacle
Predominance of Discrimination	Predominance of Endeavour	Predominance of Faith
Actions are burnt to ashes	Actions become Inactions	Actions become Divine
To have no desire	To fulfill the desires of others	To be a YES-man to God's will
Not to regard anyone as one's own	To regard all as one's own (to serve them)	To regard only God as one's own.

 

Narayana ! Narayana !! Narayana !!!

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

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