|| Shree Hari  ||

Connection, Disconnection and Union

संयोग, वियोग और योग

continued...... 

Eternal union is constantly and naturally attainable to all, but an aspirant cannot grasp it without quest to know.   The reason being that the power to grasp it is in that “quest to know”.   Just as if the food that is cooked is good, but if one is not hungry,  one cannot eat it,  and even if he eats it, it does not get digested properly, by which it does not give him energy.   As long as the “quest to know” is not awakened,  till then there is a delay in attainment of the Essence, the Divinity.   On the awakening of that quest, there is no delay whatsoever.  When there is no other insistence whatsoever, then on the awakening of that quest to know, one immediately attains Eternal Union.   If an aspirant has an insistence about his own organization,  opinions, monism-dualism, devotion,  knowledge,  yog, etc,  then he will not quickly attain realization of the Essence.  Saints have said,  ‒

मतवादी जानै नहीं, ततवादी की बात ।

सूरज ऊगा उल्लुवा, गिनै अँधेरी रात ॥

हरिया तत्त विचारियै, क्या मत सेती काम ।

तत्त बसाया अमरपुर, मतका जमपुर धाम ॥

Quesion ‒ What is an easy means of realizing Eternal Union (Nitya Yog) ?

Answer ‒ In this world whatever duality that we see,  favorable-unfavorable, pleasure-pain, existent-non-existent, honor-dishonor, criticism-praise etc,  all of them come together and later part.  If one thing about both these - the coming together and separation, is that the coming together is temporary and the separation is permanent. If one accepts the eternal separation of this world, then one will experience the eternal union with God.   

If there is a connection with any thing, person etc. in this world,  then in the end a disconnection is inevitable ‒

सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रया: ।

संयोगा विप्रयोगान्ता मरणान्तं च जीवितम् ॥

                                                     (वाल्मीकि॰२।१०५।१६; महा॰आश्व॰४४।११)

‘The end result of all hoardings is annihilation,  the end of all worldly progress is downfall,  the end result of all unions is separation and the end of life is death.’

Dis-connection is eternal -  this is every man’s experience.   This is not a new point.   Previously, there was a dis-connection,  later on too only disconnection  will remain,  and even during connection,  there is continuously disconnection that is taking place;  therefore disconnection is constant.  On accepting the permanent, the impermanent will be renounced.   Renunciation of the temporary is the main work of a spiritual aspirant.   In fact,  the significance is of separation (dis-connection,  viyog) only, not of connection (coming together).  An aspirant makes the mistake that he accepts the coming together as real and gives it significance,  but does not give significance to the separation.   In separation he longs for the union;  just as when there is no money, then he longs for money.   If he did not link with the union, and linked with separation, giving significance to separation only, then he will be greatly benefited !   to be continued......

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

 

 

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Date : 24th November, 2013 -    संयोग, वियोग और योग

|| Shree Hari  ||

Connection, Disconnection and Union

संयोग, वियोग और योग

continued...... 

In fact,  the Guru too does not give any new knowledge,  rather the knowledge that is already present in the disciple from before, he draws the disciple’s attention towards it.  By drawing his attention towards it, he awakens the inner spirit.    If the pride comes in the Guru that I have given knowledge to the disciple,  I have removed his ignorance, I have lead him to his salvation, then in fact he is not a Guru at all !  The sentiments within a real Guru, are that I have shared the disciple’s own view, and have made him look towards his own experience.  I have not given him anything new.   Therefore enlightened souls,  liberated souls,  great souls who are lovers of God, they never has the feeling that they have given something to someone, that they have given them salvation.  But if you see from the disciple’s point of view,  then the Guru, out of His grace,  has done so much, that there is no end to it !  No one else can ever give so much.   Because the thing that he never paid attention towards in endless births,  that Guru made him look towards that Divinity, that Essence (tattva), by which he was awakened.   The Guru gave  the embodied soul (jeev), who was side-tracked and wandering aimlessly from time immemorial,  so much, that nothing further remained to be done, to be known and to be acquired !

Just as a man works the entire day in the fields,  then in the evening the Owner gives him money.  If one believes that the money was received due to working in the fields,  then why does he not get money by going to any forest and doing work out there?   If one believes that the money is received from the owner, then without working why does the owner not pay money?   Therefore in fact,  the money is received neither due to working,  nor from the owner,  rather one gets it due to their own “praarabdh”  (destiny).   In the same way, one realizes that Essence (tattva), neither from the Guru, nor from God, rather out of one’s own quest to know.  If the student does not have the inquisitiveness, if he does not have the desire to know, then what will the Guru do?   

दीन्ही थी लागी नहीं, बाँस नलीमें फूँक ।

गुरु बेचारा क्या करे,   चेले   माँही चूक ॥

Therefore to know that Essence (tattva),  there is no need to become some authority,  rather only intense inquiry is needed.   He who has an intense quest to know, he becomes entitled to know !    Union is not temporary, rather it is eternal.   Even God calls this “yog” (union) as “avyaya”  (Eternal).  ‒ ‘इमं विवस्वते योगं प्रोक्तवानहमव्ययम्’ (गीता ४।१)  “Imam vivaswate yogam proktavaanhamvyayam” (Gita 4/1).   The Lord preached this divine wisdom to Vivasvan, that is Sun God who preached to Manu and who in turn preached to Ikshvaku, ( Gita 4/1). Whatever path an aspirant takes, in the end, he will realize Eternal Union. If an aspirant has interest in Karmayog (path of action), then he will realize that eternal Union with Karmayog.  If he has interest in Jnanayog, then he will realize eternal union through Jnanayog (path of knowledge),  and if an aspirant has interest in Bhaktiyog,  then he will realize eternal union through Bhaktiyog (path of Devotion) and if an aspirant has interest in Dhyaan yog (path of Meditation),  then he will realize the eternal union with Dhyaan yog.   This eternal union is never non-existent in any state.   In the state of ignorance too it remains as-it-is.  In waking state, dream state, deep trance state,  unconscious state,  samadhi state (state of absolute nothingness),  that eternal union is ever as-it-is, in it there is not the least bit of difference.

to be continued......

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

 

 

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Date : 23rd November, 2013 -    संयोग, वियोग और योग

|| Shree Hari  ||

Renounce Fear and Expectation

भय और आशाका त्याग

continued...... 

Pay attention to this point.   Through whom does it leave?  Where did it come, where did it go,  tell me?     Haven’t you experienced the absence of  inclination and disinclination ?  Inclination comes, disinclination goes.  If you have experienced its absence, then what is the need for the “medium” ?   Leave all such insistence  that -   “May my ‘vrutti’  remain uniform at all times.”   There will be no loss in this.   It is very clear cut, and in this there is no doubt about this.   You work while you are awake but you don’t work while you are asleep.  But does it make any difference in you or in the self or in the light?    The inclination and disinclination of the world, as well as, of your body are made of the same material.  Therefore why are you worried about them?   You say that when you have the effect of the world,  you become dissatisfied and uneasy.  The reason is that you want to see your inner-sense unaltered or uniform.  Don’t wish to see it uniform.  It can’t remain uniform because alteration is an activity of matter (Prakriti).  

Question ‒ We drift away in the flow of the world, due to which we are not content.    

Answer ‒ This is the mistake that is made.   Why is there no contentment?  The reason for this is that you understand that the inner-sense should remain free of modification.   You have held on to this view.   The inner-senses do not stay free of changes -  let go of this insistence that you have.   Leave this point - the inner faculties should remain unchanged.   How can it remain free of modifications, when it is the working of Nature?   How can it remain unchanged?   There will be decay in it.   

Question - Maharajji !  May I tell you something,  You say to leave it, then there is a sort of fear.  A thought comes to mind, that by leaving it, can I possibly take a fall.   

Answer ‒  Therefore I have told you time and again that leave it due to my saying so.  Why do I say so?  Because you are the one that is fearful.   The effect of your fear is on me.   You are being fearful.  therefore I say to you, that do not be fearful.   As long as this hold is there,  till then your real state will not be realized.   In this natural state,  this hold itself is an obstacle,  there is no other obstacle.  There is never any fall in the light.   The illumination is equally present in both inclination - disinclination.  Tell me is there ever a difference in it?   When there is never a change in it, then how can he have a downfall?   You believe that if your inner-senses become free of all disorders.   If disorder comes then ‒

प्रकाश  च  प्रवृत्तिं च  मोहमेव  च  पाण्डव ।

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥

                                                                                     (गीता १४।२२)

prakaasham cha pravrutim cha mohameva cha paandava |  

na dveshthi sampravruttaani na nivruttaani kaankshati ||  (Gita 14/22)

He does not hate illumination, activity and delusion when abundantly present, nor does he long for them, when absent. (Gita 14/22)

How can such saying be made possible?   If there was light, activity,  and fascination, then how would “na dveshti sampravruttaani na nivruttaani kaakshati”  take place?   Such a  person feels no aversion to light (which is born of  Sattva) or activity (which is born of Rajasa) or stupor (which is born of Tamasa)  when they are present and does not long for them when they are absent.   

Question -     Maharajji,   this has been told about those exalted persons who have attained God Realization.  What about us?   

Answer -  All of us are those exalted personages .   Those   exalted personages are not different from us. That light itself  is called an exalted personage.   There is no difference in that light between us and the exalted personages.  Don’t be afraid.
 Do not be afraid whatsoever. The one who is established in this universal light is called a “Mahapurush”  an exalted personage.  Whether it is called a “Mahapurush”  or “Brahma”.   What difference does it make in that universal light?   That universal Brahma is one only.   Leave fear and leave the expectation of something exceptional about to take place in the future.   Fear and expectation  of future are the two main obstacles in spiritual progress.  

continued......

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

 

 

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Date : 20th November, 2013 -    भय और आशाका त्याग

|| 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

 

 

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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 -

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Date : 14th October, 2013 -  

Bhakti ki Shreshtataah