|| Shree Hari ||

Spiritual Discipline without the Aid of Mind-Intellect

Continued from Jan 23rd

‘सोउ प्रगटत जिमि मोल रतन तें’ ‒ Taking the support of ego,  the “jeev”  (embodied soul) does not see himself as separate from the ego,  rather he sees it as one.   Therefore,  various flaws arise, such as the sense of individuality, cut-off feeling, dependence, lacking in something, bondage, sense of doership, sense of enjoyership etc.  The moment one leaves the support of egoism (pride),   all faults subside.  To leave the support of egoism, the reliance on something other than the self, “niraashray” (non reliance on any one or thing)  or “swaashray” (reliance on Paramatma) is essential.   

In karmayog,  ‘niraashray’ in other words, renunciation of resorting to the fruit of action takes place,  ‒‘अनाश्रितः कर्मफलम्’ (गीता ६ । १); ‘त्यक्ला कर्मफलासङ्गं नित्यतृप्तो निराश्रयः’ (गीता ४ । २०)  Anything that is born and later destroyed, is all “karma phala”  (fruit of actions).  On taking the support of fruit of actions,  one has to time and again take birth and death,  and one gets nothing whatsoever  ‒‘फले सक्तो निबध्यते’ (गीता ५ । १२)  Because, all actions have a beginning and an end,  then how can the fruit that is attained by it be imperishable ?    On giving up reliance on other,  one naturally, and axiomatically experiences “self reliance” (dependent on the self).  

In Jnanayog,  there is reliance on the “Self”.   By relying on the self,  an aspirant attains liberation.  But in reliance on the “self”, very slight egoism remains;  because in this, the pride of liberation (independence) can remain; Therefore, Gita has not regarded ‘अहं ब्रह्मास्मि’ (I am Brahma) as being very great, rather it has regarded  ‘वासुदेवः सर्वम्’(Everything is only Paramatma) as very great ; because in this egoism (individuality, sense of I-ness) is totally eradicated.  

In discipline of devotion (Bhaktiyog), “swaashray”, in other words, dependence is on only Paramatma.  It is better to take the support of “Swakeeya”  (Paramatma, God),  then to take the support of ‘स्व’(Self); because,  by taking the support of “self” one attains liberation,  but one cannot attain that transcendental love (infinite relish).  [*] Attainment of Love, only comes about when one takes refuge in the lover, “swakeeya”,  Paramatma (God)   On attaining love,  egoism is eradicated, it is totally wiped out.  [†] ।

---

[*] भगवान्‌ने मुक्ति तो पूतनाको भी दे दी थी, पर यशोदाको अपने-आपको ही दे दिया ।

[†] ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।

समः सर्वेषु भूतेषु    मद्भक्तिं  लभते  पराम् ॥

                                         (गीता १० । ५४)

to be continued.......

‒ From the book in Hindi ‘Saadhan aur Saadhya’ by Swami Ramsukhdasji

|| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

‘सोउ प्रगटत जिमि मोल रतन तें’ ‒ Precious jewel comes forth.  How is that ? On having a very expensive precious stone worth lakhs of rupees;  but even though it is with you,  it is of no use,  until its true worth and value is known.   Even on having it close to you,  you cannot get bread, or clothes, or house, or transportation,  or medicine;  but on selling that precious jewel in exchange for money for buying these things,  there remains no shortage of anything whatsoever.   If the precious stone remains there by itself, then there is no use of it.  Impoverishment does not go away just like that.  In the same way,  till that bliss does not manifest, in other words, until the Divine Name is not taken, the bliss does not manifest. With the Divine Name,  it manifests ;  thereafter, there is nothing whatsoever lacking.  It is from knowing that it’s value, its worth is known.  

I have heard a story.  There was a saint (Babaji).  He took offerings of food (Bhiksha) from several places.  He used to go to their homes and call out   Ram !  Ram !  One of the homeowners that he visited,  began to cry.   The Babaji asked ‒ ‘Brother ! Why are you crying ?’ He said ‒ ‘Maharaj ! God has given this useless birth to me.  For three days the stove has not been lit.   There is no food in the house.   I am dying of hunger.   Today a saint has arrived.  I want to give something,  but where to give from ?’  The saint said ‒‘Why are you fearful ?  You are extremely wealthy.   If you want you can make the three worlds rich.’ The householder said ‒‘Maharaj ! You bless me,  then I will become as you say.  Right now my state is such that I do not have food to eat.  You say that I can make others rich,  then how is this possible Maharaj !’

Baba signaling him said ‒‘What is that thing lying in front of you ?’ ‘That is a grinding stone (सिलबट्टा)  Maharaj  !  It is a stone,  that we grind chutney on, when we get bread.’  Baba says ‒‘This is not an ordinary stone,  this is “paaras”  Have you heard the name of “Paaras”?  ‘Yes I have’ Then he asked‒‘What is “paaras”  Maharaj !’  ‘When touching this ”paaras” stone to iron, the iron turns into gold,  that is “paaras” ’ , ‘But Maharaj ! If this were “Paaras”  then why would I have been so starved of hunger ? ’ Saint said, ‘the reason you are dying of starvation, is because you do not know this.  Is there something made of iron in this house ? ’ ‘Yes Maharaj ! I have tongs that are made of iron.  The tongs are useful while cooking.’  He brought the tongs and touched it to the “paaras”  but the iron did not turn into gold.  Babaji said ‒ ‘Remove the dirt and clean the  tongs.  Remove the chutney, pepper, soil etc, that is stuck to these tongs.’   When he brought the cleaned tongs and touched it to the “paaras” stone,  the tongs turned into gold.   The saint said ‒ ‘Tell me,  are you rich,  or not !’ You have in your possession the “paaras” stone that turns iron into gold.   Now how long will it take you to become rich.  The Paaras was with you all this time, but you regarded it as some ordinary stone because of not knowing.  Now not only was the man rich, but he could make whoever he wanted rich.  

to be continued.......

‒ From the book in Hindi ‘Manas Mein Naam Vandana’ by Swami Ramsukhdasji

| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

Then he says ‒

अस प्रभु हृदयँ अछत अबिकारी ।

सकल जीव  जग  दीन  दुखारी ॥

(मानस, बालकाण्ड, दोहा २३ । ७)

As Prabhu hrdeyam acchat abikaari ।

sakal jeev jag deen dukhaari ॥

                                                           (Manas, Baalkand, Doha 23 ।7)

Even though such immutable Lord is present in every heart,  all beings in this world are nonetheless miserable and unhappy.  

(Manas, Baalkand, Doha 23 ।7)

That God in the form of Supreme Bliss is situated in the hearts of all beings (creatures) in this world.   By saying  ‘अस प्रभु’  it means that  though Lord, who is an embodiment of Bliss, residing in the heart of beings, then too all the beings in this world, they are all miserable and suffering.   Though the presence of that embodiment of Supreme Bliss within,  then too the beings are poor and pitiable.   Though the Embodiment of Bliss, that Nirguna (Attributeless) Paramatma resides in the heart of all beings, then too He has not been able to get rid of their sorrow and suffering, their impoverishment.  But if one endeavors and enunciates the Divine Name of the Lord, then that bliss will most evidently manifest itself.   Sorrow and impoverishment    will be wiped out once and for all.   

नाम   निरूपन    नाम  जतन  तें ।

सोउ प्रगटत जिमि मोल रतन तें ॥

(मानस, बालकाण्ड, दोहा २३ । ८)

Naam nirupana naama jatana tein

sou pragatata jimi mola ratana tein

(Manas, Baalkand, Doha 23 । 8)

Through the practice of the Name preceded by its true appraisement,  however , the same Brahma reveals Itself even as the value of  jewel is revealed by its correct knowledge.  

(Manas, Baalkand, Doha 23 । 8)

In that Attributeless Divinity,  the predominance is of enunciation.   Enunciation in other words,  what is it’s nature?   what are its glories ? What it the Essence ?  On going deeply within, the Truth (tattva) is understood,  then remaining immersed in that, repeat the Divine Name.  Believe that God is pervading everywhere,  by doing such Naam Japa,   ‘सोउ प्रगटत’‒  that joy manifests.  So,  being attentive,  if with exceptional energy and effort, if one enunciates,  then that Attributeless Divinity (Nirguna Tattva),  in the form of joy, will manifest in the heart. ‘कंचन खान खुली घट माहीं रामदासके टोटो नाहीं’  the treasure mine of joy has opened up in his body and heart.  Now tell me where is the loss !  When joy arises within, then desire for worldly enjoyment does not remain at all.   You can say that we have no experience of this bliss.  Alright, joy has not arisen;  but cold and fever must have surely come ! When cold and fever comes, then one feels shivery,  and even on covering with blanket and quilt etc,  the shivery feeling keeps coming.   What happens on covering with more clothes !  When there is cold and fever within, then what will the external heat do ?  If hot water goes in, then there can be a little peace,  in the same way, when joy manifests within someone, then he has no need for external things, pleasures born of contact with other persons.  In the same way,  the outwardly favorable and unfavorable situations also cannot give him sorrow.  ।‘यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥’ (गीता ६ । २२) । Even when great sorrow comes his way,  he does not become the least bit sad;  because within him,  the fountain of joy is sprinkler.  Even on beholding him, listening to his discourse, touching him,  in his association there is joy.    Taking his name gives one joy.  

to be continued.......

‒ From the book in Hindi ‘Manas Mein Naam Vandana’ by Swami Ramsukhdasji

|| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

You must have heard that many devotees of God with Attributes and many of the Attributeless One have come about,  they too have repeated the Divine Name “Ram Ram”.   Just as Shri Goswamiji and various recluse saints are worshippers of God with Attributes (Saguna), they too also use to say “Ram-Ram Sita Ram Ram-Ram”    Even in the spiritual discipline of the Attributeless One (Nirguna Saadhan), have become devotees believing in the doctrine of the saints.    Just as Shri Hariramdasji maharaj - he was a saint who was of the Ramsnehi Samapradaya (Organization that believes in Lord Ram).    He too used to do “Ram- Ram”.   It is clearly evident point that with the divine name,  both the forms (saguna and nirguna) become easy.   Therefore,  Tulasidasji Maharaj says,    ‘कहेउँ नामु बढ़ ब्रह्म राम तें’  that Divine Name is greater than Ram and Brahma.    The Name is greater than both (the Attributeless Brahma and God with Attributes,  Shri Ramji), in making them visible and evident.   By calling the Name greater than both Attributeless and One with Attributes,  Goswamiji begins the epilogue of the Attributeless One.  

व्यापकु एकु ब्रह्म अबिनासी ।

सत चेतन घन आनँद रासी ॥

(मानस, बालकाण्ड, दोहा २३ । ६)

Like fire is pervading in a piece of wood and which is not seen -  like that Attributeless God  is pervading in the entire world. It is an embodiment of Attributelessness. It is imperishable, and it is wholly and perfectly all pervasive, in its all pervading form.  ‘सत चेतन मन आनँद रासी’ It is Existence Consciousness and Full of Bliss (Sat-Chit-Anand), let us say,  everywhere there is bliss and only bliss,  covered with bliss.  There is no place, time, thing, individual, situation that is not occupied by That  form of bliss - Paramatma.  Such an imperishable one, who is all pervading in everyone  is “nirguna”  (Attributeless).   Things can perish,  persons can perish, time changes,  place changes, space changes, things get destroyed, people die, but this “Essence (tattva) remains as it-is.   It remains as it is at all times, at all places, in all things, in all circumstances, and in all situations.   It can never be destroyed,  therefore it is “sat”  (Real, Existent).  Real is the support of everything,  it is the basis of everything,  it is the illuminator of everything.   It is an embodiment of pure knowledge,  therefore consciousness, and it is full of absolute, and solid bliss.    It is not possible for anything to enter it.   Fire can penetrate iron;  however in that supreme bliss, no sorrow whatsoever can enter it.  It is impossible for any object to enter Parmatma, besides Parmatma alone, so dense is Parmatma.   Embodiment of Brahma is shown in this manner.  

to be continued.......

‒ From the book in Hindi ‘Manas Mein Naam Vandana’ by Swami Ramsukhdasji

|| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

Here it is said that  ‘निर्गुन रूप सुलभ अति’  “Nirguna” (the attributeless) aspect is not only easy,  rather it is shown to be extremely easy,  and no one knows  the One with Attributes (Saguna).  Due to this it can be said,  that there is  disparity in the two.   In one place it is said that the “Nirguna” (the attributeless) aspect is very easy,  whereas in another place it is said   ‘ग्यान पंथ कृपान कै धारा’ - this path of the attributeless is like a double edged sword.   On one hand,  it is said that ‘सगुन जान नहि कोई’ - no one can know the One with Attributes (Saguna), and then by singing the glories of devotion, he expresses ease in God realization.   

Both these points though appear to be contradictory;  but in fact there is no opposition.   The Attributeless aspect is very easy to understand.  In it,  there is no chance of seeing any faults.   It can be understood with logic and discussion;  but in God with Attributes,  there can be fault finding, and even logic and discussion will not work over there.    Therefore it is difficult to understand God with Form and Attributes.   But when on walks the path of attainment,  then,  the way of God with Form and Attributes (Saguna) is very simple, very straight-forward.   On singing, reading, hearing the divine tales of the Lord,  man can very easily attain God.   The path of the Attributeless (Nirguna) is very difficult,  because it is very tough for a man who has pride of his body,   to remain situated in that Nirguna Tattva (Attributeless Divinity)  (Gita 12/5)  

From this the conclusion is that the path of the One with Attributes (Saguna) is better.   An aspirant can attain quickly in this path, and through logic and thought process,  an aspirant can understand the Attributeless Essence easily,  but logic will not hold up, in the One with Attributes.   Therefore, in their own place, both are great,  both are excellent.   

The most important point is that the ease and difficulty is dependent on the recipient.  He who has inclination,  abilities, faith, in the Attributeless,  for him the aspects of the Attributeless (Nirguna) is easy.   Whereas,  he whose inclination,  faith and abilities is towards God with Form and Attributes (Saguna),  for him,  Saguna is easy.  Therefore according to the recipient both are difficult and both are also easy.    Whatever a person likes,  that becomes easy for him.

On attaining one form,  both can be attained, then there remains nothing more to be known;  because the essence (truth)  of both are one only.   Whatever form an aspirant chooses and does his spiritual practice,  in the end,   he will come to know both.   The reason being,  the Essence,  Divinity (Tattva) is one only.    

उभय अगम जुग सुगम नाम तें ।

कहेउँ नामु  बड़  ब्रह्म  राम  तें ॥

(मानस, बालकाण्ड, दोहा २३ । ५)

Ubhaya agam jug sugam naam tein

Kaheyu naamu bad Brahma Ram tein

(Manas, Baalkand, Doha 23 । 5)

Though both are inaccessible by themselves, they are easily attainable through the Name;  therefore I have called the name greater than brahma and Shri Rama both.  

(Manas, Baalkand, Doha 23 । 5)

Both Attributeless and with Attributes become easy by repeating the Divine Name.   Both are inaccessible,  let us say the intellect does not work over there.  Due to this,  it is inaccessible for knowing; but  ‘जुग सुगम नाम तें’  with the divine Name, both become easy,  in other words, though being inaccessible,  if one repeats the divine name  (naam japa),  then both become easy.  

to be continued.......

‒ From the book in Hindi ‘Manas Mein Naam Vandana’ by Swami Ramsukhdasji

|| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

No one can say that the fire present in a fire log or in a match stick, is different from the fire that is lit and burning.   Both are one.   One is seen and one is not seen.   That is the only difference.  Similarly the form of the Paramatma that is not seen is called Attributeless One (Aguna) and one that is seen is called God with Form and Attributes (Saguna), but Paramatma (God) are not two,  in essence they are One only.   Understanding this Truth, this Essence, is itself called  “Brahma Bibeku” ‘ब्रह्म बिबेकू’.

‘उभय अगम जुग सुगम नाम तें’‒  Both these forms of Paramatma are inaccessible.  If one desires to attain them, then even the attainment of the God without Form and Attributes(Nirguna)  is difficult and One with Form and Attributes (Saguna) is also difficult.   If one wants to know, then both the one with attributes and the attributeless one are difficult to know.   Further ahead, for both,  Goswamiji Maharaj says that knowing the One with form and attributes is even more difficult.   On incarnating,  God plays the role of a man,  therefore he is difficult to know.  

निर्गुन  रूप  सुलभ  अति  सगुन  जान  नहिं कोइ ।

सुगम अगम नाना चरित सुनि मुनि मन भ्रम होइ ॥

(मानस, उत्तरकाण्ड, दोहा ७३ ख)

Nirguna roop sulabh ati sagun jaan nahim koyi  ।

sugam agam nana charit suni muni mana brahm hoyi    ॥

(Manas, Uttarkand, Doha 73 B)

The Attributeless aspect of the Godhead is easy to understand;  but no one can comprehend the embodied form (which is beyond all modes of Prakriti and divine in character).  Even a sage’s soul is bewildered on hearing of the various exploits of the Lord,  both of an intelligible and baffling character.   

(Manas, Uttarkand, Doha 73 B)

Anyone can know the Attributeless aspect,  but not everyone can know the One with form and Attributes.  O seeing Him behave and conduct Himself like a man, deludes the minds of many great sages.  They regard God as only a man. They say,  this is a human being.   In Gita too, God says ‒‘Even the Devatas and Maharshis do not know my eternal, imperishable existence,  therefore after incarnating, the ignorant ones seeing Me around, regard Me as an ordinary man,   and they are disobedient and defiant towards me.  They condemn me, insult me,  criticize me [*].  In front of these ignorant men,  even a diamond is like a stone.  Due to ignorance, they criticize Me.   Their criticism holds no weight.  Because the poor souls do not know anything,  they are ignorant.   

Ease of Realizing God with Attributes and Attributeless with Divine Name.    

नामसे निर्गुण-सगुणकी सुलभता

The aspect of the Attributeless has been shown to be easy.    When one sees both aspects, then the aspect of Attributeless (Nirguna), is easy.  The reason being that in the Attributeless form,  there is no room for finding faults.  And with application one can attain That.  But in One with Attributes (Saguna),  there is room for finding faults,  and with practice and application, one cannot even attain That.  

But wherever there is talks of spiritual practice,  there,  Goswamiji regards the spiritual discipline of Devotion to be easy.  ‘सुगम पंथ मोहि पावहिं प्रानी’ and the path of Knowledge (Jnana) is like the path on the edge of a sword.  Walking on the edge of the sword is very difficult.   In this manner, the path of the “Nirguna”  (Attributeless One), is very difficult,  and the path of “Saguna”  (God with form and Attributes) i.e. His devotion is easy.   

[*] न मे विदुः सुरगणाः  प्रभव  न  महर्षयः ।

  अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ (१० । २)

  अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।

  परं   भावमजानन्तो    मम   भूतमहेश्वरम् ॥ (९ । ११)

|| Shree Hari ||

Manas Mein Naam Vandana

मानसमें नाम-वन्दना

continued.....

Now after this,  the Divine Name has been singularly called out one after another through attaching it’s contexts, and shown to be superior than both.   Firstly,  after beginning the task of showing the Divine Name to be superior than the attributeless (Aguna, unqualified), Goswamiji Maharaj says ‒

प्रौढ़ि सुजन जनि जानहिं जन की ।

कहउँ प्रतीति प्रीति रुचि मन की ॥

(मानस, बालकाण्ड दोहा, २३ । ३)

Proudhi sujan jani jaanahim jan ki  ।

kahau prateeti preeti ruchi man ki  ॥

(Manas, Baalkand Doha, 23 । 3)

Friends should not take this as a bold assertion on the part of this servant.  I record my mind’s own conviction, partiality and liking.  

(Manas, Baalkand Doha, 23 । 3)

Let no one regard what is being said to be glorified speech.   Any talk which is exaggerated,  is called glorified  speech.   There is a saying among the people ‒‘जिसका ब्याह उसीका गीत’. Let us say that he who gets an opportunity,  to glorify a person, that is called “proudhivaad”  Therefore  from the very beginning itself,  Goswamiji Maharaj says, Gentleman,  do not regard this servant’s talks as merely glorified speech.  When it is says in literary terms,  then, he describes in an extra-ordinary way, using similes and metaphors etc.  I do not say it like this over here.   Let  no one understand that I am inflating and exaggerating and saying so.   Then “what are you saying Baba”!  

‘कहउँ प्रतीति प्रीति रुचि मनकी’ There are three points here.  ‘प्रतीति’‒ one is that I see it as-it-is and relayed as-it-is and the other is, ‘प्रीति’‒ It is seen, but the love is not so.    In the divine Name,  the Love is also there and the inclination of the mind is also there.  Goswamiji Maharaj was a great lover of the divine Name.  He was so very absorbed in the Divine Name,  from the beginning,  that immediately at birth, the words “Ram” came out of his mouth.   Due to this incident,  he was called “Ram Bola”.   In the same way,  he speaks what is on his mind.  

एकु   दारुगत  देखिअ  एकू ।

पावक सम जुग ब्रह्म बिबेकू ॥

(मानस, बालकाण्ड, दोहा २३ । ४)

Eku daarugata dekhia ekoo

Paavak sam jug Brahma bibekoo

(Manas,  Balkand, Doha 23/4)

The two aspects of Brahma (God) should be recognized as akin to fire:  the one (i.e. the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible.  

(Manas,  Balkand, Doha 23/4)

There are two aspects of God.  What are they?  One is like the latent fire in wood “daarugat”,  as fire in a match stick,  fire in stone (when rubbed),  this is God’s unqualified form, that is unseen.  In the same way this unqualified form of God, is all pervading,  but it is not seen.  The second form is the kind that is seen,  just as the flame is seen burning,  it is the manifest form of  the fire,  in the same way,  God with attributes (qualified) incarnates and  acts His divine play (lila).  That manifest form with attributes (saguna) that is seen, is like the fire which manifests as flame.  Bhagwan conducts Himself like human beings.  Due to being incarnated in the form of a human,  he is visibly and evidently seen.  One is not seen and the other is seen -  these are the two aspects of fire;  but in essence the fire is one element only.  By seeing or not seeing the fire has not become two.    In the same way the “aguna” unqualified i.e. the unmanifested and the “saguna” in other words, the manifested -  both these forms are God’s (Paramatmas),  but God (Paramatma) is only one.  

to be continued.......

‒ From the book in Hindi ‘Manas Mein Naam Vandana’ by Swami Ramsukhdasji