|| Shree Hari  ||

Renounce Fear and Expectation

भय और आशाका त्याग

continued...... 

Question ‒ We do Spiritual Practices, “Bhajan”  (Prayer, Worship and Devotion),  do Satsang (associate with Holy Company), then why worldly influences continue to befall on us ?

Answer ‒ See Brother !  Please pay attention to this one point that I am sharing with you.   Who is the worldly influence befalling on?  Think deeply.   Worldly influence is befalling on the world only.   Worldly influence is not befalling on the “self” (swaroop).  First there was worldly impact, and now it is not there.   Is this known to you or not?   Answer this.  

Question ‒ There is one point that comes to mind,  that this thing is understood in satsang, but later on it does not remain.    

Answer‒ Let it not remain later on.  In satsang it was understood wasn’t it.   You wish to see it remain later on, this itself is a big mistake.   Improve it right now.  The improvement is,  that this does not remain in your dealings in the world,  i.e. it does not remain in the inner-senses and  tendencies in the inner faculties will be according to the way you relate with the world.  If the tendencies are not so in the inner faculties (mind-intellect etc),  then how will you relate in this world?  How will you eat ?  How will you speak ? How will you walk ?   If there is nothing to be said, then how will things go on?   As you relate, so will be the tendencies, but there is someone who is the knower of both the relating and being in solitude,  isn’t it or not ?   He who is the knower of both these,  he is the knower of both inclination (relating with the world) and disinclination (being in solitude).   Understand this point,  then you will be greatly benefited at this very moment.   

Let us say inclination and disinclination -  both these are states.   Both are  propensities.   Action is also a propensity and Actionlessness is also a propensity.  This you must have heard for sure, that good actions are propensity and actionless is not a propensity, but as such both good actions and actionless are propensities.  But the illuminator that illuminates the actions and the actionless,  in that illumination there is no propensity.   That illumination is clearly seen when sitting in solitude ,   but while relating with the world, it is not seen.    Then even on not seeing, when relating with the world, who is the knower of that disposition?  That propensity too is known.   Isn’t it so ?  Then that knowing remains or not?   The only thing to know is that both inclination and disinclination, are not there in him.   This is a very straight-forward point, very easy point - That which reveals both the inclination and disinclination,  is free of both the inclination and disinclination.   There is neither inclination or disinclination.   Have you understood this point or not?   Now remain firm on this point.   From today itself, stop seeing one consistent form in your tendencies.   Today itself, by my request, give up the point that may the tendencies remain uniform at all times.   As long as you hold on to this,  till then you will not be satisfied, therefore leave it today itself.  Right now !  How ever you may be in relating with the world.   Because actually speaking the thing that remains forever is the illuminator of both the inclination and disinclination.   Then why are you giving so much importance to disinclination.   The real thing is illumination only.   The light that illuminates both, inclination and disinclination, that light is the real thing.   Both inclination and disinclination are not real and tangible.   Both inclination and disinclination take place with the aid of an instrument (saapeksh)  From the perspective of inclination, there is disinclination and from the perspective of disinclination, there is inclination.  In reality, in that light, there is neither inclination nor disinclination.    Isn’t that correct?  Then, you are situated in that only.  At my request,  please accept this.   Leave this doubt that as long as there is inclination, and the effect that it has in the middle,  till then you are not alright.   

From Book in Hindi "Jeevan Upyogi Pravachan" by Swami Ramsukhdasji

|| Shree Hari  ||

Connection, Disconnection and Union

संयोग, वियोग और योग

In Gita, God says ‒

तं विद्याद् दुःखसंयोगवियोगं योगसञ्ज्ञितम् ।  (६।२३)

"tam vidyaad duhkhsamyogviyogam yogasangitam" (Gita 6/23).

“That in which there is disconnection from contact with pain is known as yog” (Gita 6/23).

Pleasure and pain both are the kind to come and go,  but the light in which one becomes aware of both the coming and going,  is called  ‘yog’ (Union). In that light there is neither pleasure, nor pain.  When one accepts the existence of pleasure and pain, both pleasure and pain are separate.  At the time of pleasure, there is no pain, and at the time of pain there is no pleasure.   But in knowledge,  in the power of the conscious, both these are not there.    They are both the kind that come and go and are impermanent. ‒‘आगमापायिनोऽनित्या’ (गीता २।१४)  "aagamaapaayinonityaah" (Gita 2/14).  They are transitory and fleeting (Gita 2/14).  However,  that light which illuminates the two - pleasure and pain, always remains as-it-is.   That light is “yog” (union)  or  “nitya yog”  (eternal union).   One does not have to become established in that eternal union, rather our state is already naturally situated in it.  Only  our attention needs to go in that direction and realize it   If we try to get established in it, then pride of doer-ship will come in it.  

Just as in a satsang hall,  there is light, then even when no one comes to the hall, then too the light is there,  and when many people come, then too the light is there, and when the people leave, then too the light remains.  Whether people come or leave, whether few come or many come, it makes no difference to the light, the light remains as it is.  However,  our sight does not remain on the light, rather it is on the men,  that so many men came,  so many men left.  In this manner,  whether there is  connection or disconnection, there is no difference in the eternal union, it remains eternally as-it-is.   there is neither this world,  nor the connection and disconnection with the world.  We have to only draw our attention over there.   It has come in the Gita ‒

                       आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् ।  (६।२५)

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

“With the mind centered on God, one should not think of anything" (Gita 6/25)  

It means that do not think of anything.  Neither of the spirit (aatma),  nor of non-spirit,  nor of God,  nor of the world, nor of connection, nor of disconnection.   By doing something, one is serving - worshiping, but one does not realize the Supreme Spirit.   Attainment of the Supreme Spirit can only take place by having one's attention (aim) on “This IS” !   

Whether it be a great soul, who is enlightened, liberated, or loving devotee of God, or an ordinary man,  whether a wise man, or a ignorant man,  whether one of good conduct or bad conduct,  whether a gentleman or an evil man, whether a devotee or a butcher, in Essence (tattva), there is no difference.    In that Essence, there is no hearing (Shravan), no reflecting (Manan), no uninterrupted Contemplation (Nidhidhyasan), no Meditation (Dhyaan), no state of Absolute Nothingness (samadhi) , no  rising "vyuthaan".   Only your attention (aim) has to be on That.     

From Book in Hindi "Jit Dekhu Tit Tu" by Swami Ramsukhdasji

 

 

FOR MESSAGE IN HINDI PLEASE VISIT -

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

Date : 22nd November, 2013 -    संयोग, वियोग और योग

|| Shree Hari  ||

The Eminence of Bhakti (Love and Devotion)

भक्तिकी श्रेष्ठता

 

continued......

प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: ।

                                                     (गीता ७ । १७)

“Priyo hi gyaaninotyarthamaham sa cha mama priyah”  (Gita 7/17)

Of these, the wise man, who is possessed of exclusive devotion stands supreme, because he ever remains merged in Me. So he is extremely dear to Me (Gita 7:17)

मन्मना भव मद्धक्तो मद्याजी मां नमस्कुरु ।

                                    (गीता ९।३४)

Manmanaa bhava mad bhakto, madhyaajee maam namaskuru | (Gita 9/34)

"Fix thy mind on Me, be devoted to Me, worship Me, prostrate thyself before Me.  On doing so, you will attain Me."

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।  (गीता १८।६६)

Sarvadharmaan parityajya maamekam sharanam vraj | (Gita 18/66)

“Give up dependence on all duties and surrender completely to Me.   Seek refuge in Me alone.”  

After sharing the knowledge supreme,  even God becomes satiated and the Jnani too become satiated.  But on giving Love,  neither God is satiated,  nor is the devotee!   Even though there remains nothing to be done, nothing to be known and nothing to be acquired for a loving devotee, the Love within him ever increases, there is always a longing for union. Similarly in God too that love is constantly increasing, therefore He reincarnates time and again, and enacts  various  divine plays.   The point is that in both the devotee  and God -  there remains a hunger for Love.   Naradji says ‒‘तस्मिंस्तज्जने भेदाभावात्’ (भक्तिसूत्र ४१)’ ‘There is no difference between God and His devotee.’

God’s illusory powers (maya),  enchants the world,  but a devotees illusory power,  even enchants God.   Just as the child’s attachment and fascination, enchants his mother,  because he does not belong to anyone,  and only remains his mother.    Similarly,  a devotee becomes God’s and  gains power over God. God says‒

सुनु मुनि तोहि कहउँ सहरोसा । भजहिं जे मोहि तजि सकल भरोसा ॥

करउँ सदा तिन्ह कै रखवारी ।           जिमि बालक राखइ महतारी ॥

गह सिसु बच्छ अनल अहि धाई ।           तहँ राखइ जननी अरगाई ॥

प्रोढ़ भएँ तेहि सुत पर माता ।        प्रीति करइ नहिं पाछिलि बाता ॥

मोरे प्रौढ तनय सम ग्यानी ।              बालक सुत सम दास अमानी ॥

जनहि मोर बल निज बल ताही ।       दुहु कहँ काम क्रोध रिपु आही ॥

यहबिचारि पंडित मोहि भजहीं ।     पाएहुँ ग्यान भगति नहिं तजहीं ॥

                                                        (मानस,अरण्य॰४३।२-५)

God’s small, young child is a devotee, and his older child is a “jnaani” (man of wisdom).   Just as for a mother,  both the younger and older child are dear to her,  but she is more protective of the younger one,  not as much of the older one;  because the younger child is always reliant on the mother.  Similarly,  God completely protects and takes care of his devotee who has taken refuge in Him.   God Himself make provisions to protect what His devotees have and to also provide them with all the necessities that are required." (Gita 9:22)* । However,  who provides for and protects the “jnaani”?   Therefore a Jnaani can stray away from his goal and become corrupt  “yogbrasht”,  however, a devotee (bhakt) can never become “yogbrasht”.  

  (continued)

 

From Book in Hindi "Jit Dekhu Tit Tu" by Swami

Ramsukhdasji
 

 

FOR MESSAGE IN HINDI PLEASE VISIT -

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

Date : 14th October, 2013 -  

Bhakti ki Shreshtataah