Way to be Free of Sorrow

||  Shri Hari ||

Way to be Free of Sorrow

(दुःख-नाशका उपाय)

 

I have received such insights from saints and holy text, whereby in this present life, all men can attain immense bliss. In this there is no doubt whatsoever. Whether someone is virtuous, or sinful, whether someone is intelligent, or has less intelligence, whether someone is educated or uneducated, whether someone is a brother, or sister. Whether he is following Sanatana Dharma, or is a Buddhist, or a Muslim or an Englishman whoever it may be, he can attain eternal bliss in this very life. Of those talks, today I am sharing one point in detail.

We become pleased and displeased, this is our mistake. What is the mistake in this? In Adhyatma Ramayan, Lakshmanji said to Nishaadraj Guha -

Sukhasya dukhasya na kodapi daataa

Paro dadaateeti kubuddhireshaa |

aham karomeeti vruthaabhimaanah

swakarmasootre grathito hi lokah || (2/6/6)

“There is none other who gives happiness and sorrow - this is the main “sootra”. It is ignorance, it is false notion, it is poor intellect that someone else gives sorrow to us. From the view of principles , it is false that

some person gives us unhappiness. There is one point on the subject that God is eternally compassionate, He is an eternal well-wisher, He is all knowing, and all capable. When such a God is present, and knows all that is happening, then can anyone give someone unhappiness? The second point is that if someone else gives sorrow, then the sorrow will never come to an end; because that someone will remain at all times. Wherever you go, in whatever form of birth, whether you become a demi-god, or a devil, or a demon, or a ghost, whether you become a man, the other will inevitably remain. Then how will sorrow end? These two points are preponderant.

Pleasure and pain both come in front of us. There is no one who can you happiness and sorrow. All are only experiencing the fruits of their past actions. It is written in Patanjali Yog Darshan - “Sati moole tadvipaako jaatyaa yurbhogaah” (2/13). In other word, birth, age and sense enjoyments are the fruits of past actions. What is the name of “bhog” - sense enjoyments? “Abukool vedaneeyan sukham”, “Pratikoolvedaneeyam dukham” and “sukhadukh anyatarah saakshaatkaaro bhogah” i.e. pleasurable and unpleasurable situation come in front of you and you experience the

pleasure and pain, and you believe it to be pleasurable or painful, this is the what is called ‘bhog’. Now one point is of great secrecy, it is very important, and very useful. Now pay attention. If you have done good work, then pleasurable situations come in front of you and if you have done bad work, then unpleasurable situations will come in front of you. This is all about “karma.” Now taking those situations and becoming happy or sad, is nothing but foolishness. These situations are ordained by God, for destroying our “karmas” and have come for our purification. That God, how can He give suffering to anyone? (to be continued)

Narayan! Narayan !! Narayan !!!

From book in Hindi “Nitya Yog ki Praapti” by Swami Ramsukhdasji.

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Date : 27th May, 2013 -

(दुःख-नाशका उपाय)

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How to be Free from Bondage ?

||  Shri Hari  ||

How to be Free from Bondage ?

(बन्धन कैसे छूटे ?)

 

continued.....

Bhali sochahi sajjan janaa, divee jagatko pooth |

peeche dekhi bigadati, pahale baithaa rooth ||

That which will perish later on, give it up from the very beginning. If a householder becomes a recluse from his heart, it does not make any difference to him if all the members of his family die or their number increases. But if he laments the death of a boy in the family, it means that he is a disgrace to the recluse community. If you die to the world, like a recluse who dies to his family, you will be free from bondage and become immortal. Die to the world while living and attain immortality. It is mentioned in utterances of saints “O’ mind, die while living” Die to your family and they will be free from the botheration of funeral rites on the third and twelfth days and “Narayan Bali”

(offer oblation to God) and will have to incur no expenses. thus your family and you will both be happy.

God, saints and the scriptures always shower their grace on you. Now shower your own grace on you and

attain the goal of life. But if you don’t shower your own grace, their grace will go in vain. Renounce your attachment to those whom you regard as yours and you will be emancipated. You renounce your attachment to your family and become a disciple of a preceptor (spiritual guide) and then you are attached to your preceptor (spiritual guide), his disciples and others who have affinity for him. By doing so, you will not be emancipated, the bondage will persist. I met a sage. He told me that his preceptor advised him to leave the family. So he left the family and then he also left the preceptor. Now he has neither the preceptor, nor disciple. nor family. First he became a recluse from a householder and now he has become a recluse from a recluse i.e. now he is truly a recluse.

Neither regard the family as yours, nor want anything from them. Serve them with your money, time and resources. It will please them and lead you to salvation. Renounce your old affinity by serving them and don’t establish the new one, then there will remain nothing except salvation or emancipation.

Neither regard the family as yours, nor want anything from them. Serve them with your money, time and resources. It will please them and lead you to salvation. Renounce your old affinity by serving them and don’t establish the new one, then there will remain nothing except salvation or emancipation. (continued...)

 

From book in English "Ease of God Realization" by Swami Ramsukhdasji.

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Date : 26th May, 2013 -

(बन्धन कैसे छूटे ?)

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How to be Free from Bondage ?

||  Shri Hari  ||

How to be Free from Bondage ?

(बन्धन कैसे छूटे ?)

 

continued.....




Listener - How to wipe out the impressions of attachment or the sense of mine accumulated for ages?

Swamiji - Darkness prevailing from eternity is removed as soon as a match is lighted. It has no power to resist light. Similarly your error is perishable.


The remedy to wipe out your attachment or the sense of mine is to have a desire to give to others rather than to take from them. Give to others whatever you have unconditionally at the time of their need. But if you have a desire to take from others, it will give birth to new attachment or the sense of mine.


To render service to others without expecting any fruit is the Discipline of Action (Karmayog). To have no affinity for the world is the Discipline of Knowledge. No one else except God is mine - This is the Discipline of Devotion. The world is mine and for me - this is the Discipline of Birth and Death or bondage. Now follow the cycle of birth and death. The choice is yours! Accept any one of them which is beneficial. Your affinity for God is natural while for the world it is assumed. Renounce your affinity for the world yourself because it is temporary. It can’t persist. The saying goes “that a sensible man discards his relationship with the world at the outset
because he knows that it will end in smoke”. (continued...)


From book in English "Ease of God Realization" by Swami Ramsukhdasji.


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Date : 25th May, 2013 -

(बन्धन कैसे छूटे ?)



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How to be Free from Bondage

||  Shri Hari  ||

How to be Free from Bondage ?

(बन्धन कैसे छूटे ?)

 

People hold the opinion that bondage is eternal and they can attain salvation by being free from this bondage. But in fact this is an error of judgement. Had there been bondage, none could have been emancipated because the real never ceases to be. The Lord himself declares “The real never ceases to be” (Gita 2/16). Had bondage been real, it would have not ceased to exist. It seems to

exist like the face in the looking glass. Similarly the worldly entities such as body, family, property and riches etc., appear to be yours because you regard them as yours. But were they yours a hundred years ago and will they remain yours after a hundred years? So they were neither yours nor will remain yours. At present also they are decaying all the time. So can that which is perishing be existent? You have committed an error by regarding the unreal as real. If you renounce this misconception, emancipation (salvation) is self-evident. Therefore bondage is merely assumed. While emancipation is axiomatic and there is no delay in it.

If you have a conviction that you can’t by free from bondage, then you won’t be because you (self) are a part of God. If you have accepted it, you yourself will have to reject it. If you think that salvation is far away from you, how can it be attained quickly? In fact there was no bondage in the past, nor will be in future nor is at present while you were emancipated in the past, will be in future and are also at present.

Everyone loves his mother. But do you love her as much today as you did in the past?

This is an example (sample) of the worldly love. In business first you see the sample shows the quality of the commodity. Now you love your wife, sons, money and property and are attracted towards them while in childhood you loved your mother the most, you were attracted towards her and could not live

without her. This sample is the touch-stone of the worldly love and attraction. It means that all the worldly affection or attraction is short-lived.

Listener - Sir our affection has changed from parents to wife, from wife to sons, from sons to grandsons.

Swamiji - Then why do you entertain new affection? Your old affection is leaving you and thus you are being emancipated.

Listener - We don’t want to entertain new affection yet it so happens.

Swamiji - If you don’t want to entertain it, do I force you to do so? Who

forces you? Don’t entertain the new one, the old one will perish. Are you not emancipated from childhood and boyhood? In fact emancipation is self-evident and natural while bondage is artificial and man-made. If you don’t entertain it, it will be renounced. An easy method to be free from bondage is to fulfill the just and righteous desire of your kith and kin which are within your power and resources, without expecting even the just fruit. Thus by rendering service to others without expecting any service from them, you will be emancipated. But if you expect others to serve you, you will be deprived of emancipation and they will not serve you.

If you expect service from others, they don’t serve you. But if you don’t expect them to serve you, they serve you. So you are not at a loss. You want to give money, food and clothes etc., to a sage who does not want to take them. But do you want to give to a thief or a robber or a pick-pocket who want to take them? You will not be at a loss without having any desire. You honor and praise those who don’t want to be honored and praised. Then why do you want to be indigent by having desire? (to be continued)

From book in English "Ease of God Realization" by Swami Ramsukhdasji.

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Date : 24th May, 2013 -

(बन्धन कैसे छूटे ?)

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Discrimination between the Real and the Unreal

||  Shri Hari  ||

Discrimination between the Real and the
Unreal

(सत्‌-असत्‌का विवेक)

 

continued.....


(14) 

Those things, persons and activities of the past and the future that the aspirant gives importance to, thoughts (memory) of those come to his mind automatically, even without thinking and desiring. The aspirant meditates upon God in order to remove the memory of those thoughts. But it is a principle that which automatical come to mind (in memory), those things cannot be eliminated by making a conscious efforts to remove that automatic flow of thought. Rather, fresh thinking creates new impressions of fresh thoughts. So the previous thought does not get removed but in fact it gets additional strength. The automatic flow of thoughts gets eliminated by automatic flow of fresh thoughts or by being completely silent. The meaning is that, on realizing the reality or on being actionless or on Self Realization or on loving God, the automatic flow of thoughts connected
with world comes to an end. “To be silent” means that the aspirant should ignore the automatic flow of thoughts, that is he should consider it neither appropriate nor inappropriate. He should not consider them in him nor should he start any fresh thoughts by himself. He should have nothing to do whether a thought comes to his mind or whether it does not come. He should not be the doer of things that are done nor be the enjoyer (consumer) of things that happen. He shall slowly become quiet and will be free from all thoughts. But he should not insist on becoming free from thoughts or free from enjoying pleasures. By doing so, the aspirant shall become free from what he thinks and what thought comes to his mind naturally - “Naiva tasya krutenaartho naakruteneh kaschan|” (Gita 3/18).

In this world that great soul has no use whatsoever for things done nor for things not done.” 

Because of the relationship of organs of actions in the performance of actions and because of relationship of the inner-sense with the occurrence of actions - both (performance and occurrence of actions) of them are unreal.
  
By being free from doing and happening of events, one’s own existence in eternal reality, which is automatic, shall be realized. 

(15)

The unreal does not exist which means that this illusionary appearance moves into non-existence. But the knowledge of this fact does not change into non-existence. We are naturally established in this knowledge. The body is perishing every moment, therefore the body does not exist but only the self exists. The existence of the self transcends clime, time, things, persons, states, incidents and circumstances. 

Actually the unreal does not exist but it is only the real which exists. There is only the assumption of the unreal. This assumption of the unreal does not let us accept the real. The wrong assumption is wiped out by accepting the real assumption. In fact there is neither the wrong assumption, nor the right one, only the self exists. 

Just as hands, legs, nose, etc., are the parts of the body, the unreal is not even a part of the eternal truth. The one which remains flowing (going away continuously) and which is defective, is not a part. Just as phlegm, urine, etc. which are flowing and boils etc which are changeable do not constitute parts of a body, similarly the unreal (illusory), flowing and changeable does
not constitute the part of the truth (the real).     

  (continued.....)

From book in Hindi "Amartaa ki Aur" and in English "Discovery of Immortality and Truth" by Swami Ramsukhdasji.


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Date : 22nd May, 2013 -

(सत्‌-असत्‌का विवेक)


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Discrimination between the Real and the Unreal

||  Shri Hari  ||

(सत्‌-असत्‌का विवेक)

 

PLEASE IGNORE PREVIOUS POSTING.  RE-POSTED WITH SOME CORRECTIONS

 

 

 

 

continued.....
By possessing a thing we exist, and even when the thing does not remain with us, we exist. When a person is living with us, we exist and we continue to exist even when he is not with us. We exist while performing some activity and even when we are not performing the activity, we exist. Everyone has got the experience of these two situations. This proves that our existence is not dependent on any thing, person or activity.  

(12)

The unreal has no existence and the real never ceases to be - It means that whatever reality is seen, that belongs to eternal reality and not to the unreal world. No one can ever deny the existence of this eternal reality. Someone believes in the existence of God and someone in the existence of the soul and someone believes in the existence of material world. If someone says that he does not believe in any kind of existence, then at least he believes in his own existence! The meaning is that all accept in some or the other form the eternal existence (is), may be that they give it any name. No one can
reject the reality of existence (or deny it). The reason being that by denying existence, will be denial of one’s own existence, whereas no one ever feels the absence of one’s own existence. 

(13) 

One whose existence is never absent i.e. which exists in every place,
time, object, person, activity, situation etc., that reality is not achieved by performing any activity. The reason is that which is ever present is never non-available. When we do something, then it shall be achieved, such type of thinking strengthens body consciousness. Every action has a beginning and an end, therefore only that thing will be acquired by action which does not exist. But it is because of his affinity for Nature that in every being there is an impetus to act, which does not enable him to be free from action. It is necessary to stop the flow of activities, that which is not to be done, should not be done and that which has to be done, should be done by being non-egotistical and desireless i.e. nothing should be done for one’s own self, rather it should be done for the welfare of others. The impetus of activities shall never come to an end if one performs actions
only for one’s own self; since our existence is always eternal and the actions are transient. Therefore by performing actions for the benefit of others, the impetus for action will be pacified and the association with nature shall come to an end and the existential reality present in all places, time etc., will be revealed and realized.   

 

 

(continued.....)

From book in Hindi "Amartaa ki  Aur" and in English "Discovery of Immortality and Truth" by Swami Ramsukhdasji.  FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 21st May, 2013 -   (सत्‌-असत्‌का विवेक)