|| Shri Hari ||
Everything is Only God
(Sab Kuch Bhagwaan hi Hai)
continued.......
Question - “Everything is only God” - to learn this point and to experience it - what is the difference in these two points?
Answer - On learning a man recollects the saying that “All is God”, he can describe and explain it well, he can write a book on it, he will be able to lecture on it, but the existence of the world will remain in him. On realization, he will only remain in an even-minded state in the One Paramatma (Supreme Consciousness, God) only. It means that in learning the world remains existent, and in realization (experiential knowledge, anubhav) the independent existence of the world does not remain, rather at all
times and at all place there is the One Paramatma only that is existent.
Everything is only God - on learning this, sometimes it appears that I have realized God and there is much peace, great joy etc. However, sometimes this belief is somewhat diluted, and the existence of the world comes in front of your eyes, then it appears that I have not arrived at that god realized state. Sometimes it appears that when we used to not know this,then at that time the kind of peace that was there, that it not there at present. Rather there is a lot of turmoil now! The extent to which the existence of the world is firmly rotted, to that extent, there will be lack of peace, turmoil.
suffering, irritation, and when the existence of the world is removed through thought, then all is only God will be seen. However, when one realizes that “All is God only”, then in this there will be no difference. Because there is no world in God.
Question - “All is only God” is it “karan saapeksh” (i.e. spiritual practice that is dependent on actions, which is with the aid of inner-senses) or is it “karan nirpeksh” i.e. not dependent on inner-senses.
Answer - It is a “karan nirpeksh” - spiritual practice that is not dependent on inner-senses. Just as we climb a ladder to get to the roof, then you leave the ladder on your own, similarly in devotion, he leaves the instrument “karan” on its own. He does have have to try to leave it. An aspirant of the path of “vivek” (discrimination), through vivek and thought, leaves the ladder, climbs on top,
thus due to the existence of the one to leave and the object that he leaves. the egoism remains for a very long period of time. However a devotee from the very beginning, remains dependent (under the shelter of) God. Therefore in devotion, the instrument “karan” has a relationship with God, whereas “I am doing spiritual practices” - in this manner, being steadfast in his spiritual practice, he continues to maintain an association with the Instrument “karan”.
In devotion the goal is also God and the spiritual practice is dependence on God. Therefore in a devotee, the sentiments that “I am doing my spiritual practices” are
not there, rather the sentiments are that it is out of God’s grace that spiritual practices are taking place. in other words, it is God only who is making me do these spiritual practices, I am not doing them - “Kari gopal ki sab hoyi” “Whatever Gopal does is what happens.” Therefore in a devotee, no sense of doership remains. Even if a little bit of doership remains, then God will get destroy it.*
*
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥
तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥
to be continued…….
From book in Hindi "Bhagwaan aur Unki Bhakti" by Swami Ramsukhdasji
FOR MESSAGE IN HINDI PLEASE VISIT -