How to Get Rid of the Restlessness of the Mind?

||  Shree Hari   ||

(Mana ki Khatpat Kaise Mite?)

GITA JAYANTI  

WISHING YOU ALL A VERY HAPPY GITA JAYANTI DAY !  

When the disturbances arise, when pleasant or unpleasant takes place, then you get carried away in them. Later when you realize that you blended with the situation, then you worry that oh dear! I became entangled. Then the time that you were entangled, at that time too you do not ever leave, and the time that you are not in that situation, at that time too you do not stop worrying. This is the main flaw. At both times you hold on to it. In reality, you are liberated from that on your own. The circumstance, the objects, they are liberating you, but you are holding on to them, that you are disturbed, the restlessness does not leave you. In this way, the time that there is no disturbance, at that time too you continue to keep holding on to the disturbances. When the disturbance comes, then by having likes and dislikes you get trapped, and when it doesn't come, then worrying about it, you get trapped in it. Then do not do so. By doing so, why are you getting tricked in it?

God is driving Arjuna's chariot, he listens to the Lord's commands, then too the Lord reprimanded Arjuna. –

Klebyam maa sma gamah paartha naitattvayupapadhyete
Shudram hredayadourbalyam tyaktvottishtha parantapa || (Gita 2/3)

"Oh Paartha (Son of Prthaa i.e. Kunti), yield not to cowardice. It does not befit you. Cast off this petty faint-heartedness and wake up. O vanquisher of foes. " (Gita 2/3)

Arjuna was worrying that all of them will die, then sins will spread in the dynasty. When sins spread then the age old "varna" traditions and family customs will be destroyed because of intermixture, the manes of their family will be deprived of the ritual offerings of rice-balls and water. Therefore grave sin will accrue from killing them. God said, why are you creating a ruckus from the beginning? Nothing has happened so far, then why are you unnecessarily worrying? You are worrying about that which has happened or you are worrying about that which has not happened, then uselessly why are you grabbing hold of a flying arrow and taking it upon yourself! You have put forth the associated problems before you for that which is not there now. Then if the restlessness comes, you get trapped and if it goes then in that too you remain trapped. The agitation goes away, it does not remain, but you continue to hold on to it and cry. Why do you hold on to it? It has gone away, so rejoice, be joyful, that now it is gone.

The restlessness and agitation has no power to stay. Someone's newly married young son dies, then due to attachment and attraction for him, the heart is deeply hurt. But the hurt that is felt when he dies, that much hurt is not experienced in the second and third day. But profusely crying and continuing to remember him, you hold on to him. You remember and then cry. In this manner you cultivate it. Then too one day that hurtful feeling veritably dies. Worries and grief come to an end. You cannot keep them. Does anyone have the strength to keep it? After some years that worry – grief completely die. You have put your very best efforts in holding on to it, you cried a lot, you told many that he was like this, now he is gone. Even though you cultivated that grief , then too, verily it dies. Even on trying very hard, then too it does not remain. Therefore become indifferent towards it. If it dies, then the work is complete. Now what to worry, and why to cry? Then at that very moment there will be peace. But even if you cultivate it, then too it will not remain. If what I am saying is false, then tell me? That which was going to perish, has perished. The work is now complete. Do not blend with the things that are going to perish. What a simple, straight-forward point this is. According to me, all those that are sitting here, among them, none are weak, that he cannot listen to this point. If you consider your self weak, then what can I do? That much you know, that I do not cheat, I do not betray your trust. Then why do you lack faith in what I am saying? If you think I am cheating in anyway, then tell me. If there is any harm being done then tell me. You too believe that by believing and acknowledging, there is gains, and so do I.

Either try to understand it by your self or admit what others are saying - of these two, do any one. There is no need for a sharp intellect. The sharpness can be of aid, but the extent to which the purity (single-pointedness, exclusive aim, determination) is helpful, the sharpness of the intellect is not of use. Whether the intellect has inertness or sharpness, it makes no difference. But Let me understand this subject, let my aim only be towards it.

In reality, there is no agitation and restlessness in us - this is the quintessence.

Narayan ! Narayan !! Narayan !!!

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Date : 20th December, 2012 (Mana ki Khatpat Kaise Mite?)

From book "Jeevan ka Satya" by Swami Ramsukhdasji

Ram Ram

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How to Get Rid of the Restlessness of the Mind?

||  Shree Hari   ||

(Mana ki Khatpat Kaise Mite?)

Favorable and unfavorable situations will come to all. God, who was the charioteer of Arjuna says to him - Brother! These are "Shitoshna sukhdukhadaah" You bear these situations. "Taastitikkshavya" (Gita 2:14). Sri Krishna did not say, I will get rid of them. He said to bear these patiently.

One must not come under the influence of attachment (likes) and aversion (dislikes). One should not become happy or sad regarding something to be pleasant or unpleasant. Do not worry about it, then everything will be alright. When restlessness comes your way, don't become pleased or displeased. These things will come and go. The mantra is "agaamipaayinonitya" recite this within the mind. Have that feeling, that inner expression that this thing comes and goes, it is unreal (temporal, changing). However good or bad the situation may be, but the minute that situation comes up, immediately recite within, this is "agaamipaayinonitya". It's nature is to come and go, it is unreal, constantly changing. This is the truth, because neither favorable, nor unfavorable situations will remain. Simply understand, that this will not stay with us. This is not a new thing. So what is there to be happy or sad with the situation?

In getting something that you like or not getting it, what is there to become happy or sad ? Best of best situations come your way, then that too will not remain, but you will always remain ! Right in front of you, both favorable and unfavorable situations come and go, but you remain. You are that same one, simply keep your sight on your Self.

All that comes and goes, do not blend with it - this itself is liberation. Blending with it - is itself bondage. All the clatter, the noise that comes and goes, by becoming entangled with it, is bondage, and not getting entangled with it is liberation. What an easy, straight-forward, simple point this is!

You say that in spite of not wanting, you somehow get entangled and blend with the clatter, the restlessness. You suddenly become one with the pleasant and unpleasant situation. There is a solution for that as well. On blending with it, you still have the knowledge that you have blended with it, but you are actually separate, and the favorable / unfavorable are separate. Isn't it true ? Noise and restlessness arise, then they subside; they come and they go away; but you remain. Then you and the noise are two or one?

Now you say that - you understand right now, but the moment that a favorable or unfavorable situation comes, at that moment, you cannot tell. You become united and blend with it. After becoming connected with it, you realize later that you have blended. The answer is that even after recognizing this later, think that you were not joined at that time as well. You had simply believed that you were joining. It was never with you, and you were apart from it. With such understanding, become silent !! That is it ! It will go away. By giving importance to the joy and sorrow from the union, the clatter within continues. Therefore do not give it any significance. Talk to it and say, you were never connected, then it will be wiped out, eradicated entirely. When you become aware, then say to yourself, that no - no, you were never united with it. (to be continued)

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Date : 19th December, 2012 (Mana ki Khatpat Kaise Mite?)

From book "Jeevan ka Satya" by Swami Ramsukhdasji

Ram Ram

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How to Get Rid of the Restlessness of the Mind?

||  Shree Hari   ||

(Mana ki Khatpat Kaise Mite?)

A question has come up that how to get rid of the restlessness (lack of peace, disturbances, agitation) in the mind.

 It is a very easy point, that the restlessness in the mind, is known to us.  Then the thing that is known to us, the thing that is seen, is not our Self (swaroop).  I saw the building,  then, did I become the building?  I saw a stone, then, did I become the stone?   That which is seen is separate, and the seer is separate.  There is no doubt about this.  He who has knowledge and awareness of there being agitation and restlessness, that one is you.  You are the one to see the restlessness.   Is there any doubt about this?  We see the agitation and the agitation is the kind that is seen, then what is the interference?  We saw a stone, now if it gets heated, then what difference does it make to us,  and if it gets cold, then what difference does it make? 

 

This resolve of the mind that may this restlessness, this agitation go away, is the reason for this agitation;  because it is due to this resolve that a relationship continues with the disturbances.   Let there be no disturbances in my mind, then be assured that there will most certainly be disturbances.  Therefore server the relationship with the mind.  Really speaking, there is no relationship with the mind.  It is only an assumed relationship.  You have presumed the mind to be yours.  The disturbances come and they go,  resolves come and then they go away, but you remain as-is, In this there is no doubt.   Then whether these go away  or not,  you simply leave them.  Do not blend with it,  do not become pleased or displeased.     Just as when the sun beats down hard, and with that heat, the mind instinctively make you shift to a shady spot.   But do not criticize the sunshine or feel pleased with the shade.    We are neither to condemn anyone, nor praise anyone, this is very important for a sadhak (spiritual aspirant). 

 

The yogi who walks anyone of the paths,  Jnanayog, Karmayog or Bhaktiyog,  whatever situations that comes his way, in that he remains pleased, and is not displeased, this is everyone's duty.  It is the duty of all the Yogis.    For he who desires to realize the Divinity, this is extremely essential.  However beautiful a thing is,  however ugly it is, however unfavorable or favorable a situation is, in both these, he who does not become pleased or displeased, he attains God.  And he who becomes pleased and displeased,  he comes and goes in this world, in other words, he is trapped in the cycle of birth and death.     (to be continued)   

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Date : 18th December, 2012    (Mana ki Khatpat Kaise Mite?)

From book "Jeevan ka Satya"  by Swami Ramsukhdasji 

Ram Ram 

Who Are You Doing (Karma) For?

||  Shree Hari   ||

(Karma Kiske Liye)

continued........

There is nothing to be sought from the world, and whatever is done is only for the benefit of the world. For the Self (Swayam) there is absolutely nothing that has to be done at all. It is only to wipe out the inclinations that remain in the mind the inclination to do something that one has to do. If you continue to take honor and respect etc. then the desire to do will never be wiped out. Do for the happiness of the family, but from them do not desire that they in turn will give you happiness. I am "ansh" (part) of Paramatma (Supreme Consciousness), thus the happiness given by family can only reach the body, senses, mind, intellect. It cannot reach me (Self). I have heard about a lady in a family. Someone told her, that these family members are giving you so much pain and sorrow. But she replied, that sorrow does not reach me at all. However much of trouble is given, criticism is given disrespect is given it simply does not reach me. Difficulties and disrespect is of the body, defaming is of the name. How can it reach the spirit (the consciousness, the Self)? Therefore having no desire to gain anything, everything has to be done for the world. Simply by doing for the world, Self Realization will be axiomatic. Enlightenment will happen. If God Realization is desired, then that will happen. If you desire liberation, then that will happen. Benediction will happen. The gain will be eternal.

All that you have received – body, knowledge, wisdom, abilities, etc, it has all been received from the world. Whatever has been received from the world, without any conditions, gift it back to the world. You are part (ansh) of Paramatma, therefore take refuge in Paramatma (surrender to God). Do not take refuge in that which is born and later destroyed. Do not depend on it. Goswamiji Maharaj says –

"Ek Bharoso, ek bal ek aas biswaas

Ek Ram Ghan syaam hit chaatak Tulsidas." (Dohaavali 277)

This world is not yours at all. It has not been attained. It can
never reach you. To desire, to have faith in it, to be reliant and
trust it is inertness, it is stupidity.

"Yeh binati Raghubeer gusaayee; aur aas-biswaas-bharoso, haro jeev-jadataayee" (Vinaypatrikaa 103)

Pray to Bhagwaan to wipe out the inertness, or simply do things for the benefit of others, then to inertness will be wiped out. This body, senses, mind, intellect, abilities, etc all are for the world, nothing is for the Self. That which is created and destroyed what use will it be to the one that is never created element? Think a bit. This jeev (Self) is part of Paramatma, it is consciousness, pure, and ever blissful, it is imperishable, then how can an inert, perishable thing be of any use to it? Perishable thing have been received for the benefit of the perishable world, for it's happiness, for it's rest and relaxation, for spending it. If you consider it for yourself then you will definitely get trapped.

There is not the slightest bit of doubt in this. On getting fame and respect, you become happy – this is such ignorance, such darkness! That which has come together will surely part. It will not stay. If you consider this body as yours then all the illness will come in you, because you have made a mistake at the root level. On singing a harmony, if in the first fret a mistake is made, and the rest of the harmony you are careful in its execution, then is the harmony going to become perfect? In the very beginning if there is a mistake then further on there will be nothing but mistakes.

That reminds me of a story. A man climbed on a camel, and said that before going anywhere, this camel jumps three times, therefore be careful. The man said I will jump off right now the first time itself, to be saved from jumping off over and over again. If the mistake is made right up front then thereafter it is nothing but mistakes. Therefore from the very beginning do not err. Do not consider this body as yours, and through it serve all and do for their welfare.

Narayan ! Narayan !! Narayan !!!

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Date : 17th December, 2012 (Karma Kiske Liye)

From book "Saadhan, Sudha, Sindhu" by Swami Ramsukhdasji

Ram Ram

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Who Are You Doing (Karma) For?

||  Shree Hari   ||

(Karma Kiske Liye)

continued........

In deep sleep, even I-ness (egoism) vanishes, but you (Self) remain. This one point is very important, therefore pay close attention. Before falling asleep, you remain and after awakening you remain, but while sleeping you are unaware of anything, this you experience. However, you do not experience that you were not there while sleeping. You do not believe that in sleep you were not present and that on awakening, you suddenly manifested. We have read many things from the scriptures, but this observation whether it has appeared in any book, I do not recollect. In deep sleep, there was no awareness of the body, senses, mind, intellect, and ego etc. This you can say, but you cannot say that in deep sleep you did not exist. To experience your eternal existence, this practice is very great. In deep sleep you were unaware of any happenings, then you were minimally aware that "I was completely unaware"? The point is that at that time also you were present. Such a one that remains eternally, and at all times, what benefit will you gain from one that comes and goes?

That which comes, will definitely go. That which has come together, will surely part. If you become happy and sad by these, then you will be deluded and strayed away from your benediction. Besides that, nothing else will take place! I have heard a story. There was a house where a master and a disciple lived. One day a dog came into the house. The disciple said - Master a dog has entered the house, what should I do? He said close the gates, because he will get nothing over here, and he will be unable to go outside. Since we have nothing to eat, what will he prowl on? And if he is kept in here, he will not harass others for food; therefore close the gates.

Similarly if you go into the world, the gates close. The point is that just like when the dog went into the house hoping to get food, but there in the house he found nothing to eat, and due to being locked up, he could not even go outside to search for food, therefore he became deprived from both places. Similarly, if you go into the world seeking something, then you will get nothing, and you will face away from Paramatma (God); that is from both sides you will be deprived. With this understanding, may you accept that you do not want to take anything at all from the world – then you will benefit immensely.

The way to put this point into practice is - "Sarvabhootahite rataah" That is - May we all be absorbed in the well being of all. Now what will happen with this? If you have any desire to take, it will be wiped out. You will become intensely engaged in seeing to the well being of others, to give them happiness. Then there will be no desire to get happiness. When the desire to seek and gain happiness is entirely wiped out, then Paramatma will be realized. Because wherever you are there Paramatma is present in perfect, complete and entire form. As a ray of Paramatma's consciousness (ansh), there is nothing incomplete. You being a part, a ray (ansh) is called an Embodied Soul (Jivaatmaa) when you develop affinity with the body, which is a part of Nature (Prakriti). If you do not join hands with nature (prakriti) then you, yourself are the anshi (Supreme Consciousness) itself.

(to be continued)

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Date : 16th December, 2012 (Karma Kiske Liye)

From book "Saadhan, Sudha, Sindhu" by Swami Ramsukhdasji

Ram Ram

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Who Are You Doing (Karma) For?

||  Shree Hari   ||

(Karma Kiske Liye)

continued........

When we get recognition, we become happy, and when we are defamed we become unhappy. Think a bit deeply that on getting respect and recognition, what did we really get? And on getting disrespect, defamed, what did we loose? That which comes and goes, there is no gain or loss from it. From time immemorial, there have been many creations and destructions, but you have remained the same, as is. "Bhootgraamh se evaayam" (Gita 8:19), for such a one that remains forever, if you are respected, so what? If you are disrespected, so what? If you get money, so what? If the money goes away, so what? If you get a body, then what? If the body leaves you, then what? If sickness comes, then what? If sickness goes away then what? These are bound to come and go –"Aagamaapaayino nityaah" (Gita 2:14). To become happy or unhappy from those things that come and go is a very big mistake. If this mistake cannot be given up right now, then so be it, but for now, at least understand this point. If this is properly understood, then automatically on it's own it will leave you.

A child may play with his hand in his urine and faeces, because of lack of understanding. But on having understood, will he touch it? On touching, he will immediately wash his hands. Understand that this respect, greatness, happiness, relaxation, position, rights etc. are worse than the impurities in the sewage.

That which is received is to be used only for others' welfare. There is nothing to do for the Self. Gita clearly states – "Te praapnuvanti maameva sarvabhootehite rataah" (Gita 12:4) "He who is engrossed in the welfare of all beings, such beings come to Me only." Just like a greedy man is engrossed in wealth accumulation and a lustful man is engrossed in sense enjoyments, they are attracted to their objects, similarly our engrossment, our attraction should be towards the well-being of others.

All work is to be done for the welfare and well being of others, nothing for our selves. Because doing for the Self is really not a thing that can be done. Without the affinity (relationship) with Nature (Prakriti), there is no doer-ship at all in the Self.

(to be continued)

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Date : 15th December, 2012 (Karma Kiske Liye)

From book "Saadhan, Sudha, Sindhu" by Swami Ramsukhdasji

Ram Ram

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For What Purpose Are You Performing Action?

||  Shree Hari   ||

(Karma Kiske Liye)

continued........
Bhagwaan says "Mamevaansho jeevaloke" (Gita 15:7). This Jeev (Atma, Spirit, Soul) is a part of Me only". This jeev is consciousness, pure, and ever blissful – "Ishvar ansh jeev abinaashi. Chetan Amal Sahaj Sukh Raasi." (Manasa Uttar. 117:1). In this Jeev (Self, Soul) there is no inertness at all, therefore what remains to be done for it? There is no impurity in it at all, therefore what can we try to remove or get rid off? It is blissful at all times, therefore where will you bring joy to it from? Everything that you have acquired, will be separated from you. To depend on things that you have received, to take their support, to have expectation of gaining pleasure from them, to give it importance, – these are all the primary reasons for it's downfall. I plead you please understand this point, then it will be great joy.

That which we have acquired will not stay with us; because we call a thing as acquired which we did not have in the first place, and will not remain with us at some time. But Paramatma and His ansh (part) the Jeevatma (embodied soul, Self), were there before and will remain after. To place reliance on this body, wealth-possessions, house-family, etc. to depend on those things that we have received, to give it importance is a major reason for one's downfall. What use will be those things that after coming together depart for one that is Eternal? Yes! We can certainly make proper use of these things. But to depend on them, and to expect happiness from them is a mistake. The main mistake is that we take enjoyment from that which we get. The attraction, infatuation and attachment to happiness, is the main reason for bondage. This attachment is the primary obstacle and mistake that prevents one from achieving and
reaching the highest pinnacles.

Whatever work that is done, it begins with "non-doing" and ends with "non-doing". Thus all actions (karmas) will inevitably have a beginning and an end. Therefore from these actions (karmas) that have a beginning and an end, the fruit received will also have a beginning and an end. Every activity has a beginning and end, and every object comes together and later parts. Both actions and objects are in nature. The embodied Soul (jivatma) is a part that only belongs to, That "Supreme Consciousness Element" (Paramatmatattva) that is entirely separate from nature. Therefore he who is attached to actions and things, and believes his progress to be in those terms, is in delusion.

It is a very surprising thing that on getting wealth, we consider ourselves to be great! If we have become great due to wealth, is it the money that is great or are we great? Without that wealth we would be only small! This money is something that you have earned. This wealth comes to you and then goes away. If it stays with you, then you go away. It will definitely not stay with you. Similarly he that considers himself to be great due to his knowledge, abilities, position, entitlements etc, is also making a grave mistake. In reality, you yourself are so great, that it is from you that these thing have got their significance. It is because of you that the money has attained significance, it is because of you that the food has got meaning, it is because of you that clothes have a purpose. All the things in the world have attained significance because of you. But you on the other hand, think you are great because of all that you have – this is a mistake. To consider yourself great or superior because of all the things that you have acquired is a big mistake. If this mistake is wiped out, then equanimity will come automatically; because we are naturally and innately established in equanimity; It is not resulting from effort or skill. We are to perform actions only to get rid of the attachment to actions, not for the purpose of gaining anything.

(to be continued)

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Date : 14th December, 2012 (Karma Kiske Liye)

From book "Saadhan, Sudha, Sindhu" by Swami Ramsukhdasji

Ram Ram

For Whom Are You Doing?

||  Shree Hari   ||

(Karma Kiske Liye)

I beg you that you try to understand this point, and do not misuse it. It is a deep subject. And that is –

There is nothing to do for our own self. "Our own" means "Swayam" (Self, Soul, Spirit, Aatma, Individual Consciousness), which is a part of Paramatama (Supreme Consciousness, God). In other words, consciousness requires nothing to be done for it self. Everything that has to be done is done due to affinity (relationship) with Nature (Prakriti). Apart from relationship with Nature, there remains nothing to be done. Therefore whatever is done, is all done for the body, senses, mind, intellect, the world and Bhagwaan (God); but for our own self, nothing has to be done – this is the Essence!. It is an extraordinary point.

Whatever actions we undertake, those actions have a beginning and an end. We have no relation with that activity which has a beginning and an end; because the Self does not have a beginning or an end. For endless births this jeev (embodied soul) has been passing through, but it has not been born (without a beginning), nor has it died or been destroyed (without an end). This embodied soul is infinite and eternal. For this jeev, there is nothing to be done. What is done is only for the world.

When there is a desire within that I wish to gain something, that thought is the cause of a relation. That which we have met and established a relation with, can never remain with us. I beg you to pay close attention to this point. Desire that we get anything, whether we get wealth, we get respect, we get knowledge, we get a high position, we get eligibility, all these things that we get, cannot remain with us. But Paramatma has been attained by everyone, and ever remains with everyone. Paramatma never separated from us.

His absence is only felt due to not knowing Him. In any Country, any time zone, in any thing, in any individual, in any activity, in any incident, in any situation, in any circumstance, Paramatma not being present is not possible, it can never be possible. Paramatma ever remains at all times and He alone is to be attained. To take the support of that which comes and goes is a nonsensical thing. That body, those sense objects, that inner faculty, etc. are not of any use to us at all. To consider these for our selves is a big mistake. This subject needs to be understood very thoroughly and properly.

(to be continued)

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Date : 13th December, 2012 (Karma Kiske Liye)

From book "Saadhan, Sudha, Sindhu" by Swami Ramsukhdasji

Ram Ram

Relationship with God

||  Shree Hari   ||

(Bhagwaan se Sambandh)

continued
When God incarnates (takes avataar), it means that when He "comes down" to earthly plain, that is, God comes to our level, while we remain where we are. Just as when you teach a child, you also say – "A" for "A", and write "A", then what is this considered? You have come down to the level of the child. If you don't come down to the child's level, how will you be able to teach him? How will you make him understand? Now if you try to explain to him about grammar, then what will the child understand? In such instances, all you will have to do, is to keep repeating "A". You will continue to write "A", saying that "A" is like this, in this way you get to the child's level to teach him. Similarly, God takes "avataar" (incarnates) to show us – do like this. Do as I do. "Raamaadivat vartitavyam na raavanaadivat" one must do like this, and one must not do like this. Just as I incarnate and conduct my divine plays, you to do in the same way, and if you don't do, then listen intently, because "shravana mangalam," as listening to God and His divine legends leads to auspiciousness.

Those tormented by desires, their craving subsides once and for all, they having no desires thereafter, having no passionate feelings in the least bit, those liberated souls, those great personalities with perfect love, without being satiated, sing the glories of the Lord. They sing His glories day and night and continue doing so. Sankadik brothers, being totally pure, manifested themselves at the tender age of five. Three of them became the listeners and one became the orator and they began to share the Lord's divine legends. Now what was remaining for them to know? "charit sunahim taji dhyaanaa" leaving aside deep meditation, then began to listen to the legend, ways and conduct of the Lord. Why did they do so? Because Brother ! "Itham bhootguno Harih" (Srimad Bhagwat 1/7/10). Because God is such. He is so exceptional that "Aatmaraamganaakarshi" is His name. He who is constantly delighting in the Lord's divine form, they too become drawn and attracted in His qualities and Divine plays. God's qualities are not sattva (mode of purity), rajas (passion) and tamas (inertia). It means two things - one is that the recollection of the difference between the soul and the body, mind, intellect, ego, by which one is freed from the knot (between soul and body etc) after producing it's fruit. Now what will the holy texts provide? They will provide liberation and thus they were liberated. Now without selfishness, without any cause or reason, they are engaged in devotion and worship. Why are they doing so, without any cause? Such is the Lord, now what to do? They are attracted in that direction. Such are the Lord's divine qualities and His divine play, that even those who have become detached, they too continue to sing the glories of the Lord and engage in His divine play.

(to be continued)

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Date : 11th December, 2012 (Bhagwaan se Sambandh)
From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram

Relationship with God

||  Shree Hari   ||

(Bhagwaan se Sambandh)

continued
For the destruction of the wicked, for the protection of the good, and for the establishment of righteousness, God takes incarnation. To destroy the wicked, to protect the good, this does not mean that He kills the evil-doers and does not let the good be killed, as good people also die. Also protection does not mean that the good people's body remains ever unharmed and youthful. It means – "to protect their "bhaava" (i.e their inner being, their soul, their feelings and sentiments and their disposition). In the eyes of the devotee, the body has no value. The thing of significance is the devotion and worship of God (Bhagwad bhakti). Mansoor and others who had taken steps towards God, cheerfully accepted being hanged. There is no honor of this body. It has been called "ekaantvidhyamsishu". It is the kind that will only perish, the thing that will get destroyed. "pindeshu naasthaa bhavanti teshu" God incarnates and conducts His divine plays. The devotees singing the glories of those divine plays remain ever blissful. This cannot take place without incarnating. Reflection and talks of God continue on, His divine stories and play continue on. This is possible only due to His incarnation on earth. Then while singing the praises and glories of the Lord, devotees are able to cross this ocean of worldliness and continue to stay afloat. God recognizes the fundamental nature, therefore He incarnates in this world and engages in divine play, and for this same reason the saints and great souls are engaged in talks about God.

Tava kathaamrutam taptajeevanam kavibhireeditam kalmashaapaham |
Shravanmangalam shrimadaatatam bhuvi gunanti te bhooridaa janaah ||
(Srimad Bhagwat 10/31/9)

Those who talk about Your nectar filled stories, listen to them, think of them, they are "bhooridaah." They are the kind to give a lot, so they are both givers and takers. Let us say that they give to the listeners and simultaneously listening they take in. The listeners are benefited, then are the speakers not be benefited? Surely they are. Therefore, God incarnates and engages in his divine play, thus what is protection of the devotees?

The tresure of the devotees is God. They share God's divine plays, they listen to it, they contemplate on it - in reality, this is protection of the devotees, and for this reason Hanumanji's "Prabhu charit sunibeko rasiyaa" God is eagerly and passionately awaiting to hear about the divine plays of His own nature and His own ways. It comes in Valmiki Ramayana, that when the Lord began to go towards His divine Abode, then Hanumanji said he will not go along with the Lord. As long as Your (the Lord's) sacred legend and divine tales remains on Earth, till then I will live here. Wherever Your sacred and divine stories are being told, there I will go and listen. Hanumanji became greedy for Lord's sacred tales and was willing to even part with God. On seeing the Lord, Garudaji became infatuated. Seeing the Lord, Kaakbhushandi also became deluded. The same happened with Naradaji who too became deluded. Seeing the Lord, Sati too became deluded, and after listening to Ramayana, her delusion was gone. Same with Garudaji, on listening to the account of the Lord's personal life, his delusion went away. You all already know this. Therefore greater than the Lord, is the account of His personal life. That itself is the protection of the devotees, that they continue to be engaged in talks about the Lord and His legend. Our brothers who want to be on the spiritual path, they think that let us have an association with a great soul (a mahatma). If the saint is of a high caliber, then let us be affiliated with him. This is their feeling, and this sentiment is alright, it is proper and fitting! However, if the same thought-process is used by the great men (mahatmas), then they will be looking for association of someone of a higher caliber then themselves. They will be associating with God only. Then who will rack their heads after us? (to be continued)

(to be continued)

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Date : 10th December, 2012 (Bhagwaan se Sambandh)

From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram

Relationship with God

||  Shree Hari   ||

(Bhagwaan se Sambandh)

If you desire something, than desire only God. If you get angry, then get angry with God.

"Krodhoapi devasya varenya tulyah"

"If God gets angry with us, then His anger too will be varenya tulyah " i.e. as good as a boon.

It has come in the Narada Bhaktisutra that,

"Kaam krodhabhimaanadikam tasminneva karaneeyam" (65)

Let us say that God becomes the subject and reason for doing anything. Whether it be desires (passion, lust), or anger or greed, whatever it be, let it be towards God. By doing so, what will happen is -

"Tasmaatkenaapyupaayen manah krushne viveshyet".

In any which way we engage the mind in God, then it is for our supreme welfare (kalyaan) only. Just like, if we play with fire, if we touch it, and by mistake our foot touches it, even if we have no knowledge that there is burning coal there, then too it will burn us, without doubt, even though we do not want it to burn.

"agnicchayaapi sansprushto dahatyeva hi paavakah"

Similarly, if God's name is taken, in which ever way, if a relationship with God is established, then it will destroy all sins - "asheshaghaharam viduh" This point has been brought out pertaining to God's Divine Name. What to speak of the "Self" (swaroop)?

By establishing a relationship with God, the relationship becomes a connection with God. Just has by establishing a relationship with the world, we undergo birth and death -

"Kaaranam gunasangosya sadasadhyonijanmasu" "Asya gunasangah sat asat yonishu janmah kaaranam"

Thus what is the cause of our birth and death? "gunasangah" i.e. association with the mode of nature. In the same manner if the association is with the "Nirguna" (one without the modes), then how can it be the cause of birth and death? This is the same question that was asked by Parikshit, in Raas-Panchaadyaayee - "God! The Gopis see Lord Krishna only in the form of an attractive and charming human being, not in His Universal form, then how is it that the Gopis who were deeply connected to the modes (qualities and attributes), how were they able to disconnect from the mode of nature? To this Sukhdevji Muni replied - "Even Chaidhya who had extreme animosity towards God, attained God Realization." -

"Chaidhya siddhim yatha gatah to kimutadhokshajapriyaah."

What to speak the attainment of salvation of he who is dear to God. In any which way, relationship is to be established with God, by any method, whether it be out of revenge, love, relationship, devotion, hatred, or fear.

"Bhayaat kamsah dveshaacchaidhyadayo nrupaah vrshnayah sambandhaat bhaktyaa vayam"

Naradaji said - "if any which way one gets connected with God then it will most certainly lead to supreme welfare (kalyaan). Such is the case. God knows this point and God's loving devotees know this point. Any third person does not know this fundamental truth.

People have doubts that why was it necessary for God to incarnate in this world? Couldn't he protect the sadhus (holy men), destroy the evil-doers and establish Dharma (righteousness) merely by His will and resolve (sakalp)? It is not that He could not do so. He continues to do so, than what is the reason for His incarnation?

"Paritraanaaya saadhunaam vinaashaaya cha druskrutaam |
Dharmasansthaapanaarthaaya sambhavaami yuge yuge ||" (Gita 4/8)

(to be continued)

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Date : 9th December, 2012 (Bhagwaan se Sambandh)
From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram

Human Birth is the Very Last of all Births

||  Shree Hari   ||

(Manushya Janma hi Antim Janma Hai)

continued ......
In ever type of body, eating – drinking, life of pleasure and enjoyment, rest and relaxation, can take place. Quarrels – fights, relating with each other socially, take place in every form of birth; however, all this is changing, it will not remain, that which remains is that one Essence (tattva). This knowledge is only in the human body. By gracing us, God has given this human birth. If this knowledge is attained then will it not be the end of future births? This birth itself is the final birth. Now whatever he gets embroiled in, he will develop an attraction toward it. "Yam yam vaapi, smaran bhaavam, tyajattyante kalevaram". (Gita 8/6)

Whatever objects or being one recollects, at the time of leaving this body, that alone he attains, as having been always in these thoughts. (Gita 8/6)

How can you be realized? To this the Lord says that while thinking of Me, he who leaves the body, he will attain Me. God who is "existent", who is present, think of Him alone. What to think of that which is Not (non-existent) ? If he leaves the body, while thinking of "Is" (Existent, God), then he will attain "Is" (God). Now it is up to your wishes. If you like, get prepared for future births, it is your independent choice. It is for not invoking future births that this human body is there. Such a great point !

In front of you the past, present and future keep changing. Good-bad, favorable-unfavorable situations keep coming. Now if you get entangled in these, then it is up to you, birth and death cycle time and again. These are simply changing, what is there to get embroiled in them? What is there to love? What is there to hate? What is there to get elated? What is there to get dejected? This will carry on just like that only. Does the elation-dejection, attraction-aversion, favorable-unfavorable, are changing, aren't they, tell me? I, you, this, that, all are changing. One can only perceive the changing with the unchanging self. Surely one cannot see the changing with the changing. You are knowledgeable ! In that knowing is the knowledge of all this. If you do not cling to anything, then liberation is axiomatic. Liberation is natural.

Did you have to make any effort to get rid of childhood? Like that, there is no need to make any effort, to wipe out the entire world. Liberation is taking place on its own. You yourself grab hold of new things, but the release is taking place on its own. The bondage has been created by you. If it is your wish, then hold on to it, or leave it.

Question - You said that now there is no need for "Guru", "holy books" nothing whatsoever. Can one attain knowledge without a Guru?

Answer - Knowledge is realized, it is not created. He IS (existent), the need is his. You have accepted the world as "existent" (Is), therefore you have got a need for these. There is no need for Guru, Holy Text, Saints. Who more can we want which is greater than the grace of God? If is on accepting Guru and scriptures, than it will work for you, or else what use will they be for you? God is present everywhere, completely and entirely, then too people are born, die and all beings suffer. God is in every particle, in every atom, but what use will that "existence" be to you? If you accept then it will be of use. Therefore there is no need for anyone else.

Narayan ! Narayan !! Narayan !!!

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Date : 8th December, 2012 (Manushya Janma hi Antim Janma Hai)

Click on the play icon, to listen to "Human Birth is the Very Last of all Births" in English.
From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram

Human Birth is the Very Last of all Births

||  Shree Hari   ||

(Manushya Janma hi Antim Janma Hai)

continued ......
That which comes and goes where is it real (permanent)? It is temporary. To become enamored and entangled in it, is a mistake. Have you paid attention or not? This knowledge is visibly evident. You and me can see it clearly, that this world that is there, is in turmoil and constantly changing. No one is permanent. No one remains all the time, but even the temporary appears as permanent; because of the everlasting Essence (tattva) in it. If that Essence was not present, then this would not be seen at all. In the same way, the world which is not steady even for a single moment, such an ephemeral disposition, that too appears as "Is" (existent). That glimpse of "is-ness" in it is of Paramatma (God), that pervades it and as such is "That" (God) only. Therefore it is said – "Vasudeva Sarvam" "All is only God". This all is God only. In "this" is not every thing, rather in that place is that alone who is "Vasudeva" (God). Previously it was Him, in the end it will remain Him then in the middle, where will someone else come from? From the perspective of "viveka" (discrimination), that which will remain, have your signt on that Essence. It is every man's self-evident wealth. For this reason, it is the last of many births.

Let us say this discrimination is natural. This discrimination (vivek), does not have to be invoked. This knowledge is not born. Only one's attention (sight) has to go towards that "IS" (Existent). The mistake we make is that our attention (sight) is drawn towards that which is "Naught" (non-existent, the temporal), we see their "Is-ness." We give existence to that which is "Naught", that is the mistake that is made. Do not give power to the "Naught". Give power to that which "Is". That which is not still even for a single moment, that is "Sarvam" (All), and that Essence which remains eternally is "Vasudeva". If you get to know it, then now, there is no more cause of birth, because it is only on having affinity with the "gunas" (modes of nature) birth takes place, and if you do not assume a relationship with the modes of nature, then liberation is axiomatic. That Essence which is beyond all is naturally present, and all the knowledge through which this is illumed, that knowledge is also naturally present.

This is a story that took place many years back. We came to Nimaaj, a city in Rajasthaan , from the outer skirt gardens and were climbing the outer door to enter in, at which time the point that was recollected was "Aabrahmabhuvanaallokaah punaraartinorjuna" People are returning from the World of Brahma. In this even Brahma, becomes still. What a long day of Brahmaji ! What a long night of Brahmaji ! And due to these long day and nights, Brahmaji's life span is so very long. That Brahmaji also is born and perishes, in the same manner. We have this knowledge, this knowledge is so great ! Even if infinite Brahmajis come and go, then too this knowledge remains as-is. On remaining established in that knowledge, where is the birth and death? In knowledge there is no birth and death. One has to give importance to this knowledge. It is only for giving importance to this knowledge and understanding that we have received this human birth and it is only in human birth that one can attain this knowledge.

(to be continued)

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Date : 7th December, 2012 (Manushya Janma hi Antim Janma Hai)

Click on the play icon, to listen to "Human Birth is the Very Last of all Births" in English.

From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram

Human Birth is the Very Last of all Births

||  Shree Hari   ||

(Manushya Janma hi Antim Janma Hai)

If man follows the dictates of the scriptures, and lives his life accordingly, then liberation is inherent and natural and he perceives the non-existence of the world. It means that there is only the One Paramatma (Supreme Consciousness, God), where is there a second? All this is going into "Is-Naught" (non-existence), this is the clearly evident point - "Adarshanaadaapatitaa punashchaadarsanam gataa" That which has been born of appearance, later merges into disappearance. All the bodies that are present, were not there hundred years back, and they won't be there after hundred years. As many worlds that exist, they were not there before the "grand creation" (sarga) and will not be there upon "grand destruction" (pralaya). Though not being there previously and later on, they appear as being seen in the middle; because being born of "Naught" it merges into "Naught", therefore in it the truth, the reality is only the sense of "Naught" (not anything, zero, zilch). How can its existence be real? God was there at first, and will remain in the end, therefore in the middle how did God disappear? The Existent-Element is AS-IS in total, in all states. In it, there are no modifications. When the world was not born, then too God was there, and when the entire creation becomes non-existent, then too God will remain. Even while the world exists, then too God remains AS-IS.

Due to the sight, vision being on only the things that are kaleidoscopic and perishing, the vision does not go towards Paramatama (Supreme Consciousness). One becomes entangled in the changing, created and destroyed kaleidoscopic things. The sight never goes towards the foundation of those kaleidoscopic things, their support, their illuminater, that which is free from birth and destruction. This is the truth. In this also there is one vital point. That the vision goes towards that, but we do not see that vision with respect. The most ordinary, the most rural, the least educated man also knows that he will not remain forever. That which is born will eventually die. Even he too has this knowledge, but he does not give importance, significance to this knowledge. He does not respect this understanding. It is due to this that there is a sad plight. If one only respects this understanding, then there is no need for any other education at all. There is no need of the holy Texts. There is no need of Guru. There is no need for any teachings.

Think carefully, that this is perishable and destructible brother. We are only enamored by it ! Think just a little bit, then it will be seen clearly. You too say that what is money ! It is nothing but dirt. You create money, but money does not create you. Things come and go before you. You don't come and go in front of the things. You remain. Even on the coming and going of the body, you do not come and go. You remain ! taking the example of the body and clothes, as man takes off and leaves behind the old clothes, and puts on new clothes, in the same way, he leaves the old body, and takes on a new body. The body comes and goes, but you remain always. This is knowledge. And all have this knowledge. Now you do not value this knowledge, you do not look upon it with esteem. Now you tell me the truth, is it going to stay or is it going to go away?

(To be continued)

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Date : 6th December, 2012 (Manushya Janma hi Antim Janma Hai)

From book "Bhagwat Praapti Sahaj Hai" by Swami Ramsukhdasji

Ram Ram