||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

continued.....

Whatever work God has given you,  do it properly.   Arjuna also said the same ‒‘करिष्ये वचनं तव’(गीता १८ । ७३) ‘Karishye Vachanam Tava’ ‘now I will abide in Your words’  It is God’s work, it is God’s house, all the materials and things are God’s, the entire family is God’s !  Therefore do God’s work with enthusiasm,  do it well.  Do not worry about what happens;  because what happens is not dependent on you.   Do not be lazy and slip in your duties.  Conduct yourself in the best of best ways.  What will happen,  what will not happen -  leave all of that up to the Lord.  Lord ! You know and your work knows.  

Those brothers and sisters wherever you are,  there itself,  do your duty, properly, within your limits, with enthusiasm and do not worry.   

चिन्ता दीनदयालको, मो मन सदा आनन्द ।

जायो सो प्रतिपालसी,   रामदास गोबिन्द ॥

Why should we worry !  He who is the boss, he will worry.   We will do properly, all that we are responsible for doing.   It is not our work to regard something to be good or bad.   

Whatever objects and material things we have received,  through them,  generously serve all,  do for their supreme good.   Do not consider the things of this world as yours.   If some hungry person comes, then give him food.  If some person comes without clothes, then give him clothes.  If he says, give it all to me, then you tell him that ‘how can i give you everything?  I am also sustaining, you also sustain !  Neither have you brought any money with you,  nor have I.’  Since Ramji has sent, we are to do good to them,  if Ramji does not send, then “Jai Ramji ki”.  What inconvenience is it to us !  The bats, that continue to hang from trees, if some guests arrive at their abode, then how do they welcome them?   We are also hanging,  you to hang !  During ‘satsang’ in Rishikesh,  if some saint used to come, then we would say,  welcome !  please sit here !   We are also begging alms and eating, you too do the same and eat  !

      Do not have attraction and aversion.  Whatever you have received, remain contented in that ‒‘जथा लाभ संतोष सदाई’ (मानस ७ । ४६ । १) Whatever pleasure and pain that God has sent,  remain happy in that alone.  He who obeys the master,  the master comes under his control.  Whatever situations and circumstances Thakurji (God) sends, remain pleased in that alone, then God will come under his subjugation !  Just be a bit careful, that whatever is changing,  what is there to be happy and sad in it ! ‘पुनः प्रभात पुनरेव शर्वरी पुनः शशांक पुनरुद्यतो रविः ।’  Sometimes it is morning, sometimes evening;  sometimes night, sometimes day ‒ this continues to take place,  it keeps changing.   The things in this world, they keep coming and going.   But you and God, remain the same as-is.   You and God have companionship and the body and the world have companionship.   

(to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

continued.....

Feeling that something is pleasing or displeasing,  good or bad this is likes and dislikes.   What does it mean to not come under their sway?  

to see it as a play (an act, a show)  that what is good and what is bad  ! Neither pleasure remains, nor pain remains.  Neither sickness will remain, nor health will remain.   Nothing will remain.   All of this is going to part ways.   Even though there may be union for many days,  but some day there will be separation with certainty ‒‘अवश्यं यातारश्चिरतरमुषित्वाऽपि विषयाः ।’ Therefore  ! From the very beginning understand this point, that one day separation of all will take place.   When a child is born, at that very moment, one must understand that he will surely die !   Whether he will grow up or not,  whether he will study or not, whether he will get married or not,  whether he will have children or not -  in this there are uncertainties;  but is there any doubt whether he will die or not ?  If one has taken birth, then the main work is one of dying,  there is no other important work.  Now what is there to be pleased or displeased in this ?  With great joy we are moving towards God.   Those who are detached,  with discrimination (vivek), lovers of God,  they do not look towards the objects that are coming and going.   They are careful in doing, and are happy in whatever the outcome.  

रज्जब रोवे कौन को, हँसे सो कौन विचार ।

गये सो आवन के नहीं   रहे सो जावनहार ॥

all are going to go away,  to die,  then what is there to laugh ! Those that have already died,  however much you may cry for them, they are not going to come back,  then why cry !   Become steady on this thought.   Then likes (attraction) - dislikes (aversion) will be wiped out.   

Bare the attraction - aversion,  in other words,  on attaining the agreeable, do not become elated,  and on getting the disagreeable, do not become perturbed.  Then you will become free from birth and death.  Saints have said ‒‘अब हम अमर भये न मरेंगे ।’ Now why should we die ? That which will die is only the likes and dislikes.   Understand these two to be destructible and leading to one’s downfall.   Acknowledging so, become separate from them, and if not, then call out to God,  “He Naath ! He Naath !!  protect me!’   Just as if a car breaks down, then fix it yourself.  If you cannot fix it yourself, then send it to the auto repair shop !  In the same way,  if you cannot separate from attraction and aversion, then take refuge in God.  God has said in the end of Gita  ‘You take refuge in Me’ ‘Maamekum sharanam vraja’ (Gita 18/66) ।

One Brahmin’s had a grown up daughter.  He went to a righteous master and said  ‒‘Sethji ! the girl has grown up,  what to do ?’  the Master said ‒‘find a husband for her, get ready, why do you worry ?’  This does not mean that the Master himself will come and look for a husband, get them married.   Rather it means,  that do not worry;  we will give the money,  you do the work.   In the same way, God says - do your work,  do not worry.  Whatever is lacking in you, I will fulfill that thing.  

(to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

continued.....

Just as you are unconcerned about other bodies,  similarly, also become unconcerned about this body,  or just as you are concerned about this body,  in the same way,  whoever comes in front of you,  be concerned about them as well.    Just as you cannot bare the pain and suffering of this body, similarly,  if you cannot also bare the suffering of other’s bodies, then your work will be fine.  

This is good and this is bad -  this is nothing but likes (attraction) and dislikes (aversion).   Wherever your mind gravitates towards,  there you have attraction (agreeableness). And wherever the mind turns away from, there you have aversion (disagreeableness).   This attraction and aversion are the thieves in the path of God.   ‒ ‘तौ ह्यस्य परिपन्धिनौ’ (गीता ३ । ३४) ‘tau hyasya paripathinau’ (Gita 3/34). For let no one come under their sway, for they are waylayers and foes in this path.   They will rob you off your wealth of spiritual discipline.  They will not let you progress.  Therefore what is good and what is bad ?   What is pleasure and what is pain ? A wise does not see towards pleasure (happiness) and pain (sorrow) ‒ ‘मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम्’ (नीतिशतक ८२) । They see towards that which is beyond pleasure and pain, where there is nothing but bliss and joy,  ecstasy, delight, and merry making ! There is no other joy like it, there has not been,  it is not possible for such joy to exist,   such joy is in front of man.  Devatas, animals, birds, trees, demons, wicked,  ghosts and spirits, fiends and all those living in hell, they do not have such bliss in front of them.  Only man is entitled to such bliss.   Only man can attain that bliss.  But if you become pleased and displeased,  then you will not get that joy, that bliss.   Therefore you do not come under the sway of likes and dislikes ‒

नहीं  किसीसे  दोस्ती,   नहीं  किसीसे  वैर ।

नहीं किसीके सिरधणी, नहीं किसीकी बैर ॥

Neither friendship with anyone, nor animosity

Neither sucking up to the rich, nor despising anyone.

       Brothers ! Sisters ! You all please pay attention ।  In pleasure too you remain the same, and in suffering too you remain the same.   If you were remaining the same, then who would be the one to recognize that pleasure and pain are separate?  This is a very simple straight forward point.  I too had first read and heard and seen from a casual perspective,  and I experienced difficulty in remaining in equanimity in both pleasure and pain.   But with further inquiry and deeper understanding, I saw that pleasure and pain are the kind to come and go ‒‘आगमापायिनः’ (गीता २ । १४) "aagamaapaayinonityaah" (Gita 2 / 14 ). They are transitory and fleeting (Gita 2/14).  And  we are the kind to remain at all times.   Let us stand at the entrance way,  and from one side the cars come speeding by and we dance in joy,  that so many cars have passed by today !  On the second day,  when no cars come by,  we begin to cry.   Why are you crying?   Because not a single car came by !   Well !  then there is less dust and dirt from the speeding cars,  what is the issue with that  ?  Whether a car comes or not,  what have you got to do with it ? In the same way,  if favorable - unfavorable incidents come in front of you,  if you are dishonored or honored,  If you were criticized or praised,  if people applauded you or not,   did you not remain as is or not ?   Whether pleasure came,  then too you were there only,  when pain came, then too you were there.  therefore you are the same one ‒

‘समदुःखसुखः स्वस्थः’ (गीता १४ । २४) 

‘Samadhukhahsukhah Swasthah” (Gita 14/24)   

“Remain balanced in pleasure and pain, established in the self” (Gita 14/24). 

Do not get entangled in pleasure - pain,  then there will be nothing but joy !

‘सदा दिवाली सन्तकी आठों पहर आनन्द ।’  

"Sadaa Diwali sant ki, aantho pahar anand" 

"There is only festival of lights at all times for saints, all twenty four hours there is joy."  

(to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

continued.....

This turned out good and this did not turn out good.   There were gains and there were losses.    Became pleased,   became displeased.   He is an enemy,  he is a friend.   He honored me,  he dishonored me.   He criticized me, he praised me.    He gain relaxation and happiness,  he gave unhappiness and displeasure.   Now if you look towards these then you will not realize God.    Therefore do not come under the sway of likes (attraction) and dislikes (aversion).   Do not become pleased and displeased ‒

‘तयोर्न वशमागच्छेत्’ (गीता ३ । ३४)

Tayorna vashmaagacchetou  (Gita 3/34)

"One must not come under the way of those two - attraction and aversion,  because they are both enemies in the spiritual path."

God calls he who does not become pleased or displeased, a renunciate ‒

‘ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न कांक्षति ।’ (गीता ५ । ३)

"Jneyah sa nityasannyasi yo na dvesti na kaanksati | (Gita 5/3)

He who neither hates, nor desires anything, should be known as a "Nitya Sannyaasi" (ever a renouncer)  (Gita 5/3)  

God also says that he who has neither attraction (likes) nor aversion (dislikes),  he is regarded as My loving devotee.  (Gita 12/17)  

In the world the good and the bad continue to take place.   Therefore for an aspirant, what is good and what is not good  ‘किं भद्रं किमभद्र वा’ ( श्रीमद्धा ११ । २८ । ४) ।

This world, this life is one big play, a show. On the screen,  sometimes you see fighting,  sometimes peace.  Sometimes you see everything caught on fire,  sometime great turmoil, villages are burnt to ashes, but when you see the screen,  it has not turned hot at all !  Sometimes you see it is raining,  the rivers become flooded,  many huge bolder are carried away by the sweeping waters,  many animals and birds are carried away,  but nothing happened to the screen,  it did not even become wet  !  But the one beholding, his sight is on the amusement, not on the screen.   In the same way,  this world is also a curtain of delusion.  Just as a movie can only be seen  in the dark,  in the same way,  this delusion in the form of ignorance is seen only in the dark.    If light is turned on in the entire theatre, then the amusement, the act will no longer be seen.   In the same way  ‘वासुदेवः सर्वम्’(गीता ७ । १९) ‘Vasudevah Sarvam’ (Gita 7/19)   ‘Everything is only God’ ‒ If one gets such an insight,  such an illumination,  then this playful act, the amusement will no longer remain.   The projector is God, and in Him the film of His illusive potency in the form of “maya” is played.  In place of the screen is this world.  The light is of God (Paramatma).  Now by regarding this “maya” (His divine play) as real,  you become pleased (happy) and displeased (sad),  then you are bound,  trapped !     Therefore the saints have said ‒‘See the show, remaining neutral’

No one is going to remain.  Neither the good guy will remain, nor the bad guy.  Has any of our things remained in that so far?   Have any states remained?  Have any incidents remained ?  Have any things remained stable ?   But you are steady, the same,  as is.  In front of you, while watching, so much has changed ! The buildings, the streets, the customs etc, of this city have all changed.   But in this world,   God and in this body, the soul (aatma) -  these two have not changed.   The body is a mate (partner) of the world and God is a mate of the “aatma” (self).    In this if someone says,  this body is mine, he will be bound (trapped) ! When the body is a partner of the world, then why do you regard this body as yours?  if you believe so, then believe all bodies to be yours,  or else do not regard even this body as yours.  (to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

continued.....

God belongs to everyone and is in everyone,  but man has become distant and disinclined to Him.   Day and night this world is perishing,  then too man regards it as its own and believes  that I have gained this world.  God never parts, but for Him man says that He is not there at all,  He never meets us;  it is very difficult to meet God,  but God has been together with us forever.  Brother !  you do not look in that direction.  Wherever you see,  there God is present.  If you accept this point,  you believe in it, that in all places, at all times,  in all things, in all incidents,  in all situations and circumstances, in all actions God is present,  then God will be seen.  Accept with a firm conviction, then you will see Him, if there is a doubt then He will not be seen.   The extent to which you believe, that much you will surely benefit.    If you accept with a firm conviction then God cannot hide !  The reason being ‒

यो मां पश्यति सर्वत्र  सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥

                                                                            (गीता ६ । ३०)

  ‘Yo maam paschyati sarvatra sarvam cha mayi pashyati

Tasyaahum na pranashyaami sa cha mein na pranashyati ||   (Gita 6/30)

"He who sees Me present in all and sees all beings existing in Me, I am never out of sight for him, nor is he ever out of My sight."

Wherever you see, when ever you see,  whatever place you see, there God is present.   But where there is attraction and aversion,  there you will not be able to see God.   Attraction (like) and aversion (dislike) are the main obstacles in being able to see God.   Where you believe the situation to be favorable,  there you will be attracted (like),  and where you believe the situation to be unfavorable, there you will be averse (dislike).   A man had two daughters.  Both the daughters were married off in neighboring villages.  One daughter’s family was into farming and another daughter’s family were in the business of pottery.  The man went to the daughter’s place that was into farming and asked - how are you doing my daughter?  She said to the father -  Dad ! if it does not rain in the next 5-7 days, then the fields will dry up,  nothing will grow.  Now he went to the other daughter’s place and asked her,  that how are things ?   She said -  Father !  If it rains withing the next 5-7 days then nothing will happen,  because the earthen pots are put out in the Sun for drying,  but if it rains, it will all become nothing but mud !  Now you all tell me,  that should God cause the rain to fall or not !  Both the girls belong to the same father.   Mother and father always wish for the welfare of their daughters.  Now what to do ? One regards the rainfall to be favorable and the other regards the rainfall as unfavorable.   They considered the falling of the rain as good -  bad.   But the rain is neither good, nor bad.   If it is to rain,  then it will rain.   If someone regards the rain fall to be good,  then he has “raag”  (attraction) towards the rain,  and if he regards the rain fall as not OK,  then he has dislike (aversion) towards the rain.   In the same way,  this world is uniform, but by seeing some things as good or bad -  when you have these two beliefs then you are trapped (bound) !  (to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

Renounce Likes (Attraction) and Dislikes (Aversion)

राग-द्वेषका त्याग

There are two things -  Prakruti (Nature) and Purush (God).   Jeevatma (embodied soul) has become a part (ansh) of both of these.  Now,  as long as it is facing towards Nature (Prakruti), till then it cannot attain peace;  and if it turns towards God, then lack of peace cannot last -  this is a solid point.  

Meeting and departing are the things of Nature.   Whatever we have acquired, it is all of nature.  It is the kind that was first created.  But God is not the kind to come and go, to meet and later depart.   God is always present with us;  but  Nature never remains with us.   You will find this point divine, that, the world has not been attained by anyone, and God has never ever left.  This world is with me, this body is with me, the sense-mind-intellect is with me, and who knows where God is; one simpy doesn’t know His whereabouts -  this is foolishness,  this is lack of recollection,  a loss of memory.   

He who is there at times,  and is not there at other times, he  who is there at a particular place and not at another place, he who belongs to some and not to others,  That One could never be God (Paramatma).   The All Capable God, does not have the capability that He is there at certain times and not at other times, is there in certain places and not in others, is there in a particular form and not in other forms, is of a particular religious sect and not others,  belongs to certain people and not to others,  belongs to a particular caste-stage of life, and not to others.  God is equally present in all beings ‒

मया   ततमिदं    सर्वं     जगदव्यक्तमूर्तिना ।

                                                                             (गीता ९ । ४)

‘Maya tatmidam sarvam
jagadavyaktamootina’ (Gita 9/4).

"All this world is pervaded by Me in My unmanifest form".

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

                                                                            (गीता ९ । २९)

Samoham sarvabhooteshu na me dveshyosti na priyah |

Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham ||

                                                        (Gita 9/29)  

"Arjuna!   "I am the same to all beings; as such, there is none hateful, nor dear, to Me. But, those who worship Me with devotion, are in Me and I am also in them. (Gita 9/29)

Whatever is seen-heard of this world, in all of that there is God (Paramamta) entirely and completely ‒

भूमा अचल शाश्वत अमल सम ठोस है तू सर्वदा ।

यह देह है पोला घड़ा  बनता  बिगड़ता  है सदा ॥

God is all pervading, real (stationary), solid and well grounded  (ठोस), tightly packed;  but this body is completely hollow, in it there is nothing but emptiness and superficiality !  One has a doubt that we got so much honor, so much respect,  so much enjoyment,  so much pleasure !  in reality,  we got nothing at all !  It is only a delusion,  nothing but deceit ! Nothing will remain.  Will this body remain ?  Will these favorable times remains ?  With these pleasures remains ?  With this honor remain ?   Will this greatness remain ?  Is there anything that is the kind to remain ?   The world and this life is named after that which flows.   That which constantly flows is called “sansaar”  (this life).    It is changing every moment‒‘गच्छतीति जगत् ।’ It does not remain still for a single moment.   But God does not go anywhere even for a single moment; where will he go ? If there was some empty space, then he would go !  Wherever He goes, there God is already occupying that place.   (to be continued)

From book in Hindi ‘ Satsang ka Prasaad’ by Swami Ramsukhdasji

||  Shree Hari   ||

All Dutiful Acts are Called Sacrificial Offerings

सभी कर्तव्य कर्मोंका नाम यज्ञ है

continued.....

He who does not abide in the wheel of creation thus set in motion in this world (i.e. does not perform his duties),  for such a one,  God has given three qualifiers.   ‒‘अधायुरिन्द्रियारामो मोघं पार्थ स जीवति ।’ By using the word ‘Aghaayu’, He means that the years he has lived, his life is nothing but sinful, and in vain.   Goswami Tulasidasji says‒  ‘जड़ नर परम अभागी’ ‘jad nar param abhaagi’ ‒ ‘They are most unfortunate.  ‘जीवत सव सम चौदह प्रानी’ ‘jeevat sav sam choudah praani’ ‒ those who do not turn towards God and walk that path, they live like dead bodies.  Their life is  gluttonous .  It is said ‒

पर निंदा पर द्रोह रत पर धन पर अपबाद ।

ते  नर  पाँवर  पापमय देह  धरे  मनुजाद ॥

                                                                           (मानस ७ । ३9)

“Malevolent by nature, they enjoy others’ wives and others’ wealth and take delight in slandering others,  Such vile and sinful men are demons in human garb.” (Manas 7/39)

Such men, are demons in human form.  He who eats humans is called a demon (rakshash).  For them another qualifier has been used ‒‘इन्द्रियाराम’ Simply engaging in sense pleasures - sense enjoyment,  eating tasty food for pleasing the taste-buds,  seeing beautiful sights,  sensually feeling and touching soft delicate things,  sleeping lazily - this is what is meant by delighting in the senses.   The third point that has been shared is ‒‘मोघं पार्थ स जीवति’ He is living in vain in this world.   This is the language of civilization.   The point being made, is that it is better if he were dead.   Him not living is itself best.    Shri Goswamiji said - ‘कुंभकरन सम सोवत नीके’ ‘sleeping like Kumbhakaran’  When he is sleeping, then it is good.   The opinion here is that such people are a burden to this world, this earth.   The earth said -  ‘the burden on me is not all the plantation, not the mountains,  the burden on me is of those who are turned away from God.  I am always weighed down by them.  ’‒‘भगवद्भक्तिहीनो यस्तस्य भारः सदा मम ।’  He who is not compliant to the aforementioned wheel of creation, Gods says that their life is a burden.   What is abiding in the wheel of creation -  this has already been clarified above.   To worship God with sentiments of selflessness,  or worship God with sentiments of fulfilling your duty with great zeal, this itself is being compliant to the wheel of creation.    Whatever and wherever lies their duty,   do those deeds.   Alongside, let there be no pride of doership,  no sense of mine-ness (mamta),  no attachment,  no desires, no favoritism, no  discord - all of this is like poison.  सिंगीमोरा (made from sheat-fish), संखिया (arsenic), , कुचिला( (snakewood tree), भिलावा (the marking nut tree, which is source of black dye and varnish) etc.  whatever poisons that are there, they too are purified by the ancient practitioners of medicine (Vaidya) and used them as a form of medicine, and then the disease is cured.   If the poison in them remains, then man can die.   Attachment, desires, favoritism, discord, pride, selfishness etc.  all are a form of poison in one’s actions.   By removing this portion of the poison,  our actions become nectar-filled and they become the kind to get rid of the birth and death cycle once and for all.   What an amazing point this is !   Gita teaches us this point  !

Narayan ! Narayan !! Narayan !!!

From book in Hindi ‘ Jeevan Upyogi Kalyaan Maarg’ by Swami Ramsukhdasji

||  Shree Hari   ||

All Dutiful Acts are Called Sacrificial Offerings

सभी कर्तव्य कर्मोंका नाम यज्ञ है

continued.....

Therefore God says ‒

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।

ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥

                                                                                 (१७ । २३)

"Om Tat Sat" this has been declared to be the triple designation of Brahma.  By that, were created at the cosmic dawn, the Brahmanas, the Vedas and the sacrifices (yagnas) (Gita 17:23)  

The root (essence) of all is Paramatma, and the Vedas came from Paramatma.   The Vedas showed the method of performing actions.  Through actions Brahmanas i.e. the people, perform their duties.  With those duties (karmas) ‘yagna’ (sacrificial offering)  took place and from the “yagna” ensued rain.   With the rain, came the food,  from the food, all animals, creatures and mankind came into being, and of all the creatures, man performed ‘yagna’.   The animals and birds couldn’t do ‘yagna’.  Surely the trees, grass and mountains could not perform ‘yagna’?  Only man could do sacrificial offerings “yagna”.   In this manner the wheel of creation went on.   Paramatma (God) the all pervading God is always present in ‘yagna’.  God says on the subject of the All  pervading  Supreme Being ‒

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।

                                                                        (गीता ९ । ४)

‘Maya tatmidam sarvam jagadavyaktamootina’ (Gita 9/4).

"All this world is pervaded by Me in My unmanifest form".

A doubt may arise on this subject, that if God is all pervading,  then why did He say that He is ever established in “yagna”?  Is He not established elsewhere ?   He is Omnipresent, at all places, at all times.  Then what is so exceptional about ‘yagna’  (sacrifice) ?  The answer to this is that God is realized in “yagna”.  There is water on earth, but it is drawn through a well,  it is not available at every place.  Water is present everywhere in a water pipe,  but one can get it only in places where there is a tap (faucet) installed.   It is not that the water is not everywhere,  we cannot say such a thing.  But it cannot be accessed everywhere.   Therefore the all pervading Brahma is known to be found in ‘yagna’ (sacrificial offering).    What ‘yagna’ ? Simply performing your duty,  when done with sentiments of selflessness,  that itself is “yagna”.

Now that you are attentive to the definition of “yagna”  and aware that in this ‘yagna’  you can attain God.  That too has come to your understanding on the subject of ‘yagna’ -  God says ‒

यज्ञशिष्टाशिन सन्तो मुच्यन्ते सर्वकिल्विषैः ।

                                                (गीता ३ । १३)

"yagyashishthaashinah santo muchyante sarvakilbishaih" (Gita 3/13)

"The righteous who eat the remnants of the sacrifice are released from all sins" (Gita 3/13).

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।.  (गीता ४ । ३१)

Yagyashishthamrutabhujo yaanti brahma sanaatanam" (Gita 4 / 31 )

‘Those who partake from the sacred remnants after a sacrifice (yajna), attain to the eternal Absolute.’  (Gita 4/31)

तत्ते कर्म प्रवक्ष्यामि यक्षात्वा मोशसेऽशुभात् ।  (गीता ४ । १६)

tatte karma pravakshyaami mokshyaseshubhaat (Gita 4/16)

Therefore I shall expound to you the truth about action, knowing which you will be freed  from its evil effect (binding nature).  

Therefore if anyone wishes to realize God,  then they should do “yagna”.  God says on the subject of those who do not do “yagna” ‒

एवं   प्रवर्तितं   चक्रं    नानुवर्तयतीह   यः ।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ (गीता ३ । १६)

Evam pravartitam chakram naanuvartayateeha

Adhaayurindriyaaraamo modham paarth sa jeevati"  (Gita 3/16)

Arjuna,  he who does not follow the wheel of creation thus set going in this world (i.e. does not perform his duties), sinful and sensual,  he lives in vain.  

(to be continued.....)

From book in Hindi ‘ Jeevan Upyogi Kalyaan Maarg’ by Swami Ramsukhdasji