Eternal Union with God and Its Realization

(नित्ययोग तथा उसका अनुभव)

continued......

Activity and inactivity in other words are also called “Pravritti” and “Nivrtti” respectively.  Every “Pravrtti” is turning into “Nivrtti”.   During “Pravrtti” (activity) also there is an automatic deterioration towards the end.  All activities such as sleeping, awakening, sitting, moving, hearing, speaking are pacing towards extinction.  This continuous process of decay is endless.  Such process of decay is described in the Gita as -  “The modes (of Nature) are acting on the modes”  (Gita 3/28) and “The senses move among the sense-objects”  (Gita 5/9).  

We perform activities to gain material objects.  But actually there is no gain because they are perishable.  For example, wealth is considered to be acquired but actually it is departing.  If a person has to remain rich for fifty years and one year has passed,  now he will not remain rich for fifty years,  because one year of his richness has passed by.   Similarly every activity is departing from us.  But our taste for the mundane objects changes this “nivrtti”  into “pravrtti”. If this taste is wiped out,  we shall realize our eternal union with the self or God.  This eternal union is called “Nityayog”.  

All spiritual disciplines aim at this eternal union.  In the Gita,  Lord Krishna defines it as Yoga -  (1)  “Equanimity is called Yoga”  (Gita 2/48)  and “Disconnection from contact with pain is know as yoga”  (Gita 6/23).   In fact both the definitions are one and the same.  It means that equanimity will lead  to disconnection from worldly contacts; while discarding relationship with the world will lead to equanimity.  In the scriptures, this has been called the total extinction of the world along with rooting out ignorance and attainment of the Supreme Bliss.  The main stumbling block to this union is our attraction for mundane objects and actions.  These objects and actions are the very forms of Nature (Prakrti).  If this attraction is wiped out, we shall realize the actionless self.*  The reason is that attraction for the mundane objects is the main obstacle.   It is because of this attraction that a man gets interested in performing actions.  This performance of action leads us to the sense of doership which in turn strengthens our identification with the body.  If there is no attraction for objects, there will be no inclination to action because an action is performed with a purpose only.   (to be continued...) 

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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Eternal Union with God and Its Realization

30th July, 2013, Tuesday,

Aashadh Shukla Ashtmi, Vikram Samvat 2070, Mangalvar

Prakriti (Nature) and Purusa (soul or spirit)  -  "Both are said to be without beginning"  (Gita 13/19).   Though both of them are beginningless, yet they are distinct in nature. Prakriti is always active while in Purusa there is no activity at all.  This distinction should be understood clearly.  

In the scriptures Prakriti is said to have two states - inactive and active.  But in fact the form state is called inactive when it is compared with the active state otherwise activity in its subtle form never ceases.  For example when we perform our daily duties during wakefulness or when we are asleep, the activity in the form of decay of body never stops.   In sleep also there are three kinds of activity.  The first is that our light sleep gradually turns into sound sleep *.   The second is that by removing our tiredness we are refreshed.  The third one is that the body decays and paces towards extinction.   This activity of decay naturally goes on constantly from the creation to the dissolution of the universe.  Prakriti is said to be inactive when the universe is dissolved.  Why is it said to be inactive?   It is said to be inactive because there is no creation at that time.  In reality Nature never remains inactive.  In Nature activity goes on during all states -   of wakefulness, dream, sleep, unconsciousness, trance, creation, new creation, dissolution, and final dissolution all the time.  An activity is going on every moment in all the evolutes of Nature such as minds, intellect, senses, bodies, riches, stars,  planets, sun, moon, earth and oceans etc.   There is a continuous process from birth to death in them even though they appear steady in the middle.  Actually there is no such steadiness.  When we say that water of the Ganges is flowing at the same place where it was flowing yesterday, it does not mean that it is steady at the same place, but it means that it is continuously flowing.  Similarly the bodies and the world are also vanishing continuously, though they seem steady.  But God and the "self" remain uniform without the least activity or change or decay.  had there be any activity in them, they would have not remained uniform but would have changed.   

Everyone realizes that the self is distinct from every activity of Nature.  Our activities of today are different from those of boyhood.  The body passes through childhood, youth and old age naturally without making any effort while I (the self) ever remain the same.  We have identified the self with the body.  So the activity of the body appears to be the activity of the self.   So we say,  "I am young,  I am a young boy,  I am old, I am sick,  I am healthy etc,"   Identification of the self with the body is ignorance and its non-identification is wisdom.  Lord Krishna declares -  "The knowledge of Kshetra (body) and shetrajna (self) is true wisdom.   This is my verdict"  (Gita 13/2) .  

An aspirant should realize the fact that all activities occur in the body only.  It is only the body which lives and dies, while the self is ageless.  Death destroys the body only.  All physical activities of the gross body, reflection of the subtle body and trance* of the causal body come under the sway of death while the self is not subject to death.   There is no activity at all in the self.   The self stands witness to all activities.  He who remains established in the steady self is liberated, while he who is established in the active body is in bondage.   

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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Karmayog ka Tattva

||  Shri Hari  ||

Essence of Karmayog - Discipline of Action

As such there are very few who know what is Karmayog?.To meet an enlightened liberated great soul  is difficult,but to meet one to knows the essence of Karmayog, is even more difficult ! Approximately 5,000 years ago, God said that due to the passage of time, that Karmayog, was lost from the world  -"Sa kaaleneh mahataa yogo nashtha parantap" (Gita 4/2).   

Now it is all the more dissipated (gone underground). The holy texts do not have a description of Karmayog. Even in literary works and education you cannot find a description of Karmayog. Even in "satsang" you cannot find a critical analysis of "karmayog". Its study has been lost over time. Therefore talks of "karmayog" appear to be difficult. I am sharing with you its main essence.   

First point is that whether you call it "karmayog",or you call it "selfless work" it is one and the same. There is no word as "Nishkaam karmayog", the meaning of this does not set right. However even the people with good, understanding end up saying "Nishkaam Karmayog" (Discipline of Selfless Action).Therefore it is difficult to say that it is totally wrong to say - "Nishkaam karmayog". Either you may say "Nishkaam Karma" or you may say "Karmayog," both these are alright. But how can it be "Nishkaam Karamyog"? But what to do?  Who to tell?   

I feel great sadness that among both the brothers and sisters,there is no one who has yearning and longing to know this essence, to be willing to know it. I do not insist on you accepting and believing at all. But minimally atleast know what it is. Whether you believe or not, it is up to you.But what is the essence- let there be a yearning within. According to me to understand this essence you are not  ineligible, you are not unauthorized. All of you, all-in-all can understand this. But you do not try to understand, then what to do about that?  

There is two places in the Gita where the definition of "Yog" has come - equanimity is called "yog" -samatvam yog ucchyate (Gita 2/48) and when one entirely parts with sorrow, then it is also called "Yog" - "tam vidyaad duhkhsamyogviyogam yogasangitam" (Gita 6/23).What is equanimity? Equanimity is brahma - "nirdosham hi samam Brahm' (Gita 5/19). When does one have complete disassociation with sorrow? On attaining eternal bliss,one becomes free from sorrow. There are many yogs - Karmayog, Jnanayog, Bhaktiyog, and Hathayog, Rajyog, Mantrayog etc. The meaning of all these yogs is that  the eternal union, the eternal relationship we have with Paramatma (God) is awakened. Paramatma always has an eternal union with "jeev" (being). Karmayog is that which is the work (actions) is for the world, and union is with God (Paramatma). Now whether you call is doing work with the sentiments of selflessness (nishkaam bhaava) or you call it "Karmayog".  

Question -  Through "Karmayog" how can you realize the Essence, the divinity (God, Paramatma)?  

Swamiji - Now pay attention.You have doubts that we are doing actions for the benefit of the world,then by this, how can you realize God?Just as if we are going to Badrinarayan, then how can we reach Dwarka?  Where are we putting our efforts and where (in a different place) are we ending up, is this even possible? We are going towards the North and we reach the south, or we are going East and we reach the West - how is this possible? It is not at all possible. It is for this reason that such doubts arise. Yes, this is a valid point, a genuine doubt.  (to be continued) 

From Book in Hindi "Bhagwaaan se Apnaapan" by Swami Ramsukhdasji   

  

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(Karmayog ka Tattva)

Vaastavik Tattva ka Anubhav

||  Shri Hari  ||

Realization of the Innate Essence (Divinity)

(Vaastavik Tattva ka Anubhav)

Just as when the body changes, we do not see it as ourselves changing. From childhood to now, the body has changed to such a great extent, but we say that we are the same one, as in childhood.The body has changed,the place has changed, time has changed,things have changed, friends have changed, situations and circumstances have changed, state/condition has changed, activities have changed,but even on everything having changed, we (self) has not changed. Changes are in the place, time etc, but there has been no change in the "self".In the same way, however much the world changes, God remains the same (as-is). Even though there can be differences in things, in individuals, and in actions, yet there is no difference in Essence (tattva).Our sight must remain on that divinity at all times. Just as some trader buys and sells coal, but his sight always remains on the money / profits, that so much money has come ! The things bought and sold keep changing, but the money remains the same.In the same way,while relating with the world in every aspect,let our sight always remain on God.

It is a principle that - those things which are not in the beginning and in the end, are also not there at present and those things which are there in the beginning and the end, are also there at present. The world was not there in the beginning and will not be there later on, therefore the world is non-existent (temporary). God was there at first and will remain at the end, therefore there is only God. Those who see the world as real (in the form of truth) they say, that there is no God.And those who see God as real,say that there is no world at all ! The is-ness (existent element) that is seen in the world, is a glimpse of God only. Just as we see a snake in a rope, then in fact, there is "is-ness" (existent element) in the rope,not in the snake, but the is-ness of the rope is seen as a snake.In the same way "is-ness" is in God, not in the world. But the "is" ness of God,is seen in the world in the form of the world. Just as chick pea flour is bland, but when you put sugar in it, then the "boondi" (a sweet dish) made with it, tastes sweet.That sweetness is in fact of the sugar only, not of of the chickpea flour. In the same way, the is-ness that is seen in the world, it is not the world's, rather it is God's only. If seen from the perspective of "Bhakti yog" (path of devotion), then the entire world is a form of the Lord only ! God says - Matah paratam naanyatkinchidasti (Gita 7/7) "There is no one else besides Me in this world, not in the least bit (both the cause and the act of doing). Vasudevah Sarvam (Gita 7/19) God is everything.  

"Sadsacchaham (Gita 9/19) I am both real and unreal.  

Manasa vachasa drshtvaa gruhyatenyairpeeindriyaih |Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24) Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine. (to be continued)

From Book in Hindi "Jin Khoja tin Paayiyaa" by Swami Ramsukhdasji 

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(Vaastavik Tattva ka Anubhav)

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Mukti aur Bhakti

||  Shri Hari  ||

Liberation and Devotion

(Mukti aur Bhakti)

 

continued.....

As long as there is a feeling of mine-ness with the body, there is importance given to sense pleasures, there is attraction and passion,till then love of God will not manifest.When sense enjoyments are renounced outwardly, but within there is subtle attraction towards these, this is called "rasbuddhi". As long as there is "rasbuddhi", till then there remains dependency on sense enjoyments and prosperity (hoarding, accumulating things). When this "rasbuddhi" goes away, then there is no longer any dependency, and one becomes independent. This independence, this freedom is called 'Mukti". He who was at one time dependent on nature"prakrutishth", becomes"swasth" when he is no longer dependent. Even when this "rasbuddhi" goes away, then too past impressions (memory) of I-ness remains. But to wipe out this subtle egoism (sense of I-ness), one does not need to make any effort. While doing spiritual practices, there remains an insistence in one's own spiritual practice and opinions. On attaining "siddh" (perfected) state, there remains no insistence,but there remains importance and reverence of the spiritual practice that leads to his accomplishments. This insistence on the spiritual practice, is the subtle egoism, due to which there are differences of opinion between the various philosophers. However on attaining love, even the tinge of egoism that is present, that too will go away and "jeev" will become united with the Supreme Being with ease.

In Jnanayog, after liberation one gains love, but in "bhakti yog" (path of devotion and love) love is attained straight away. A follower of "Jnanayog" who has past impressions of "bhakti",and who does not regard liberation as the best of all, is not satisfied on attaining liberation. Therefore after attaining liberation, such sadhaks attain love of God. However, the aspirant who do not have past impressions and influence of devotion, and who regard liberation itself as the best of all, he remains always liberated, i.e. it is difficult for him to attain love of God. Having an insistence on ones own opinion and pride, these two are obstacles in the path of love. Just as an astronaut, is able to break out of the earth's magnetic field, with his powerful rocket and enter the moons magnetic field, i.e. the rocket gravitates towards the moon.In the same way when the worldly relish subsides, then the "sadhak" gets out of the world's magnetic field, and then he automatically gravitates towards God. Liberation (mukti) is being free from the worldly attractions, and attraction for God is "bhakti" (love and devotion of God). In liberation there is constant bliss and in "Bhakti", there is ever increasing and infinite bliss. Question - All differences arise due to egoism (sense of I-ness), therefore when egoism perishes, then how can there be separateness in the lover and the beloved? Answer - In Essence,there is not the slightest bit of separation between the lover and the beloved. The separation between the lover and the beloved are only conjured for the purpose of "divine play" (lila). 

"The duality before enlightenment is due to attachment. However for the devotee,on attaining enlightenment,the dualism is even more blissful than monism.The real essence is monism only, but for the purpose of love, devotion and worship, there is dualism. If there is such devotion, then that devotion is hundred times better than liberation. The point is that before the sense of I-ness is wiped out, the dualism is binding, but after the egoism is wiped out, dualism is for love. In Jnana (knowledge) the dualism becomes monism.i.e. after being two, they become one and in "bhakti", devotion, the monism becomes dualism, i.e. after being one, they become two. When "jeev" and "Brahma" become one, then there is knowledge, and when the one "Brahm" takes on two forms, then there is devotion. For the divine play of love,that monistic (non dualistic) Essence, Shri Krishna and Shriji - manifest in two forms. Of the two,who is the lover and who is the beloved,one does not come to know; because both are lovers and both are beloved ! On becoming liberated, the loving devotee, becomes merged with Shriji, that is, his status becomes like Shriji's. The point is the attraction that God has for Shriji and that Shriji has for God, the same attraction God has for His devotees and the devotees have for God.

Narayana ! Narayana !! Narayana !!!

From Book in Hindi "Jin Khoja tin Paayiyaa" by Swami Ramsukhdasji 

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(Mukti aur Bhakti)

Mukti aur Bhakti

||  Shri Hari  ||

Liberation and Devotion

(Mukti aur Bhakti)

Being an "ansh" (fraction, part) of God,all beings have a natural attraction and inclination towards God. It is a principle that attraction is for the same type; therefore "ansh" (part) is naturally attracted towards the whole (God); just as a stone is part of the earth, therefore when it is tossed up in the sky, it gravitates back towards the earth.Just as God and his "ansh" (jeev, the embodied soul) are both imperishable. But when a "jeev" assumes its relationship with "I-ness" (egoism), when he has a sense of "I" and "mine-ness" with the body, then this very attraction is directed towards the world. In fact, the body is only attracted towards the world; because the body is a part "ansh" of the world; however due to blending with the body, the "jeev" (embodied soul) believes that attraction to be his own. 

When the natural affinity that the "jeev" has is directed towards God there is "love" and when directed toward the world it is "passion" or "likes".The attraction for the world also continues to increase, and the attraction (love) for God also continues to increase.However the difference between the two is that the world being impermanent,the attraction is also impermanent. Where as God being permanent, the attraction for God is also permanent. Therefore the relish for the world turns sour, but the relish of love remains ever joyful.That relish of love is constantly increasing,and it never comes to an end ! "dine dine navam navam namaami nandasambhavam." 

 There is one exceptional point - Just as "jeev" (embodied soul" is attracted towards God, in the same way, God is also attracted towards the "jeev" (embodied soul) - "Sab mama priya sab mama upajaaye" (Manas7/86/2). The embodied soul by developing attraction for the world becomes distant from God,but God never becomes distant from "jeev".God never has any shortage of love towards "jeev",not in the least bit, because God is complete and perfect.It is due to this love that God continues to draw a "jeev" towards Him.He does not let the "jeev" last in any one state, situation etc. No state, situation can remain forever.Whoever the "jeev" grabs hold of,God makes him leave that, and this itself is God's drawing of the "jeev" towards Him. Not only that, "jeev" also on its own becomes disinterested in worldly sense enjoyments and hoarding.However,due to predominance of worldly pleasures and accumulating of things in his heart,he continues to hold on to it. He does not leave it. God continues to make him leave it, but time and again he grabs hold of new ones ! In the end being a part "ansh' of God ! 

 The mother has several times more love for the child,than a child has for his mother.But the child does not recognize the mother's love. If the child would realize the mother's love, then he could never ever cry in the mother's lap. If he cries in the mother's lap, then where else would he ever laugh? In the same way, God does not love the "jeev" any less. Kaakbhushundiji plays with Lord as a baby Ram (Ramlala), when he comes near him. At that time Ram lala begins to laugh and when he goes far away from him, then God begins to cry -"Aavat nikat hansahin prabhu bhaajat rudan karaahin"(Manas 7/77 Ka).Such amazing love that God has towards "jeev" ! However, due to regarding ourselves as the body, due to being attracted to the world,"jeev" does not recognize God's attraction (love). If he were to recognize God's love,then he could never have attraction for the world. (To be continued .......) From Book in Hindi "Jin Khoja tin Paayiyaa" by Swami Ramsukhdasji

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(Mukti aur Bhakti)

Gita ki Vilakshan Baat

||  Shri Hari  ||

Exceptional Point in Gita

(Gita ki Vilakshan Baat)

continued.....

I had heard about a saint named Bakhatnaathji Maharaj in Ratangadh.He was a great soul of a very high caliber.One man brought a very good shawl from Assam, and said, that in winter you can put it to good use. Some time later a pandit (teacher) came to visit him. Feeling the shawl with his hands, he said - Maharaj, this shawl is of extremely good quality ! An seeing it, he placed it next to him.When the "pandit" was leaving, the Maharaj said,you please take this shawl with you.The Pandit said, that this was very lovingly brought by someone for you.

  The Mahatma said - this is of no use to me now.Do not be offended, but since you have liked it, it is now yours.The Pandit was very hesitant to take it,but the Mahatma,forcibly gave it away to him.The reason being, when the Pandit's mind was attracted to this shawl, that shawl became impure, and it was no longer of any use to the Mahatma. In the same way, whatever thing our mind gets attracted to,that we gravitate towards,that thing becomes impure. 

The moment we think a thing is ours, it becomes impure,and when we think the thing is God's then it becomes pure and divine. In the same the moment we regard ourselves as separate from God,we become impure and the moment we believe we are God's then we become pure and divine.In reality every thing is God's and is divine.We have regarded it as separate from God and belonging to us.This is our mistake. We have to correct this mistake. if we correct this mistake, then we will be released from the bondage of good and bad actions, and realize "Vasudeva Sarvam" - All is God. 

 Question - The things that we receive as fruit of our actions, they are ours only ! Then why should we not assume these as ours?  

Answer - That with which we perform actions, that power to perform actions is also not ours, and that which is received as fruit of those actions, is also not ours. The reason being that the power to perform actions and the fruit they are both received from God and will depart someday. If the body becomes weak, if it becomes paralyzed, then what can we do? Even the fruits of actions are not ours.It is the enjoyment of these that is binding - "Phale sakto nobadhyate" (Gita 5/12). Actions,the materials for performing actions, the ability to act, the strength / power, etc.,nothing is ours.Not only that, even the faculty to discriminate in performing actions, is not ours, rather it has been received from God. Those things that cannot remain with us forever and that we cannot stay with forever, which we have no control over, which we have received and which will part, how can those things be ours? Never ever ! Those things that are not ours at all,how can you desire those things? How can there be any pride in renouncing it? Assuming these things as our own is itself dishonesty. If you renounce it, then you have only renounced your dishonesty. Then what is the pride in it? The name for renunciation of dishonesty is itself liberation. If it is also difficult to give up what is not ours, rather which is someone else's (God's) and which is constantly separating and renouncing us,then what is easy? Keeping it, assuming it to be ours is itself difficult, then what is the difficulty in renouncing it? If you believe that it is difficult to give it up, then keeping it with you impossible.Compared to the impossible,the difficult is also easy.

One youthful boy said to me "a young girl living in our building was time and again alluring me, but I remained unshaken and unaffected. I said to him, you have gained victory over your senses.The boy replied, that - " It is not that I have control over my senses, rather, I remained firm on the point that I have no rights over that girl ! " That is, I have no rights over this thing. In other words, those things that are not ours, how can we exert our rights on it? To accept these as ours and for us, is dishonesty. All sorrows, burning, hell, birth and death etc. are the fruits of this dishonesty.It is due to this dishonesty that the world appears to be filled with sorrow, which as such is a form of God (divine). If you give up this dishonesty, i.e. do not accept anyone other than God as your own, then realization of "Vasudeva Sarvam" (All is God) will take place. Narayan ! Narayan !! Narayana !!!  

From book in Hindi "Sab Jagah Ishvar Roop Hai"   by Swami Ramsukhdasji.  

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(Gita ki Vilakshan Baat)

|| Shri Hari ||

||  Shri Hari  ||

Exceptional Points in Gita

(Gita ki Vilakshan Baat)

continued.....

There is sweets (rasgulla) as well as, bitter gourd (karela) in "Annakoota prasaad" (a day of special offering to the Lord).  One is sweet and the other is bitter,  but both are "prasaad" only.   In "prasaad" one must not focus on the taste,  rather in the taste one must view it as an offering to the Lord.   "Prasaad"  is not the subject of taste, rather it is the subject of divine feelings and sentiments of the Lord.   In this way,  offer all the objects and activities to God, then everything will become the Lord's "prasaad"  i.e. it will all become divine.   The reason being that everything (objects and activities) is God's, therefore there is no difference in the things and God.   Just has riches belong to the rich, therefore there is no difference between wealth and the wealthy.   Because without wealth (money) there cannot be the wealthy, and without the wealthy there cannot be the wealth. (Money is like dirt). Actions and objects are the workings of Nature (world) and Nature is God'spower.  There is oneness between the power and the powerful. Without power one cannot be powerful and without being powerful,  onecannot have power.   Therefore when all things are God's they will all become divine -  "Vasudeva Sarvam".   All is God. 

Acceptthat we are God's only, we live in His home, we are doing work in  His home, we are taking the "prasaad" given by Him, and with the"prasaad"given by God,we are serving His people.All of you,  accept this point. Whether you are a brother or a sister, whether you are small or big, whether you are wise or unwise,  whether you are educated or uneducated, whether you are sick or healthy, whatever "varna"  or stage of life  or color, or country or group you belong to. All of you accept this point i.e. all objects and activities and ourselves tooturn over to God (offer it to God).  In this manner, by surrendering to the Lord, what will happen?   God says -  

Shubhshubhfalairevam mokshyase karmabandhnaih |

Sanyaasayogayuktaatmaa vimukto maamupaishyasi ||  (Gita 9/28)  

"In this manner by surrendering all to Me, you will be freed from the fruits of the good and bad actions.   He who surrenders everything to Me and who is free from all bondages, will attain Me. In other words, you will become divine (My form)."   

Just as when you put wood,  stone and even the darkest of coal into the fire, then it gets devoured by the fire, and begins to shine.  In the same way,when you offer everything to God, the thing offered (actions and objects)and the one offering (you) both become divine (form of God)and begin to shine.  

There was nice householder, who was a great devotee of the Lord.   An ascetic(sadhu) came to see him at his house.   The ascetic was very pleased to meet him.   The ascetic (sadhu) asked for an introduction.  The man said, he belongs to the Lord, and this house also belongs to the Lord. The man began to show his house to the "sadhu".  The sadhu asked,  who does this car belong to? The man replied -  Thakurji's (the Lord). Who do these things belong to? Thakurji's (the Lord's).  Who do these children belong to?  The Lord!  Who does this lady belong to? To God ! Who do these people belong to?  To the Lord!   After walking through the entire lower level,  they went upstairs where there was a temple. He asked, who does this temple belong to?   To the Lord!  All these things in the temple,  who do they belong to?  To the Lord!  These vessels made of gold and silver,  who do they belong to?The Lord ! The sadhu pointed to the idol of Thakurji and said,  who does this belong to?The man replied Thakurji belongs to me.The point is that everything belongs to the Lord, and is a form of the Lord, but the Lord is mine,therefore the Lord's things are ours only.But being the Lord's, if they are with us,they become very pure ! And independently if they are ours, they become very impure.  !      

 

From book in Hindi "Sab Jagah Ishvar Roop Hai"   by Swami Ramsukhdasji.  

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

(Gita ki Vilakshan Baat)

||  Shri Hari  ||

Exceptional Points in Gita

(Gita ki Vilakshan Baat)

continued...

 

It is not that by making an offering,  God will get nourishment, and His treasures will grow.   God has used the term  "kurushva" -  in "Tatkurushva madarpanam".  It means that by offering we don't fill the void (shortage) in God,  rather we get rid of our own losses or own problems.  In other words,by offering,  the end outcome (fruit) will be received by us only.  Wewill be supremely benefited.   If we offer properly then the offered thing,  the offering,  the one offered to and the offerer, all four will  become one,  inother words,  they will become divine.    The reason is the one offering, the act of offering, the offered object and the One offered to (God) -  all four of these

 When food is offered to the Lord, then this "prasaad"  is seeked out by even the wealthiest of Landlords.  They bring their hands forward to get a little bit of that "prasaad", and are pleased on receiving even a little bit.   Are these people starved of a little sweets?    If you tell them that,  I will get the equivalent amount of sweets from the supermarket, they will be offended. The reason being that it is not the sweets that they want,  they want "prasaad"  (blessed food).     By offering the food to the Lord,  the thing becomes immensely blessed.  It becomes very pure.  In other words,   it becomes divine!  In the same way,  let us offer everything to the Lord, then it will all in all become "prasaad" (blessed).   If we eat food, it is the Lord's "prasaad",   if we wear clothes then it is the Lord's "prasaad",    mothers and sisters, if you wear jewellry,  it is the Lord's prasaad - everything is the Lord's prasaad,  i.e. it will become divine.  

Tumhahi nibedit bhojan karahin

Prabhu prasaad pat bhooshan dharahin  ||

(Manas,  Ayodhya.  129/1)  

The meaning of offering to God is -  to leave a sense of mine-ness from the object offered.   By having a sense of mine-ness, the things become impure, and by entirely leaving the sense of mine-ness,  it becomes extremely pure,  in other words,   it becomes divine.    In homes where there are devotees of the Lord,   where there is a temple of the Lord, and mothers and sisters ask the family members,  what food are we going to prepare for the Lord today?  This is our hindu sankruti (hindu culture) and civilization.   Even meals are not prepared for ourselves, they are prepared for Thakurji (the Lord).   Gita says -   

Bhunjate te tvagham  paapa ye pachntyaatmakaaranaat ||  (Gita 3/13) 

  

"He who prepares a meal only for himself and eats it, is a sinner that devours sins."     

If one says that today it is quite cold,  therefore let us offer some hot "halva"  (sweet dish) to the Lord,  and while saying so the mouth waters,  then this food will not be regarded as an offering to the Lord (bhog), because it has become impure (as if, already eaten from that plate).   However,  the food prepared for the Lord, if it is taken out of the cooking pot in a separate vessel, and tasted to make sure that the proper amount of salt is in it, then it will not become impure. In this manner, if there is desire to eat,   then even on not tasting the food, it becomes impure,  and if there is no desire to eat, then to taste it for the proper amount of salt,  then too it will not become impure,  because the predominance is of the feeling and sentiments.   Therefore if the food is offered to the Lord,  not desiring to eatit, then the food can be joyfully consumed,  considering it as blessed by the Lord  (to be continued)      

From book in Hindi "Sab Jagah Ishvar Roop Hai"   by Swami Ramsukhdasji. 

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

(Gita ki Vilakshan Baat)