Tuesday, June 13, 2017

|| ShriHari ||

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How to Remove the Fickleness of the Mind? 

continued.......






Question -  The past and the future are not there right now, but the present is certainly there right now?
Answer -  In reality, the present also does not exist at all.  The conjunction of the past and the future is called, the present.  Paanini, the grammarian in a Sutra said -  "Vartamaansaameepye vartmaanvadva" (3/3/131);  The proximate-present, is like the present, just as we say, of the past "I have come just now" and for the future, we say, "I am going just now" this is proximate-present.  In reality, the proximate-present is what we call the present time.  If as such there was any present time, then it could never become the past.
Truly, a place, time etc., do not exist, but only the divinity (existence) does.  It means that anything that changes every moment, is not the present and that which never changes, alone is present.  That Reality always exists, it existed in the past, exists now and will exist in future, but in essence, there is no past, present or future.  In time, there is Reality (the Self) but in Reality there is no time.  The Reality transcends time.
The present (Reality) (self) of all is flawless.  So having risen above the limits of present, past and future, we should be established in that flawless and peaceful Reality (the Self) i.e. we should realize the self-evident state.  On Self-Realization neither the mind nor its fickleness will persist but only the Reality (the Self) will persist.   


Narayana ! Narayana !! Narayana !!!  

 
Ram Ram 

From book in Hindi "All is God"  by Swami Ramsukhdasji  

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|| ShriHari ||

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How to Remove the Fickleness of the Mind? 

continued.......








Passion, anger, fear, love , joy, sorrow and compassion these seven sensations influence our mind (and melt it); mainly because of attraction (likes) or aversion (dislikes). If one has a keen desire to enjoy pleasure, the keener the desire, the more the mind melts and the more the pleasure is recollected and the incident is increasingly recollected.

Sharp anger affects the mind (melts it) more and its memory is not obliterated soon.  For some reason, if one is overwhelmed with fear, then that feeling gets firmly glued in the mind and is not removed easily.  And so if there is love for somebody, that feeling also melts the mind.  So meeting a friend gives much joy and the mind is melted.  If somebody dies, that causes much grief, which settles in the mind.  If there is less grief, the impact is milder.  If one feels compassionate with somebody, that feeling also settles down in the mind. But all these situations do not relate to the present -  that is absolutely true.

If a dog has a wound, it licks it with the tongue, as his saliva has something in it that heals the wound.  But if a monkey has a wound,  it repeatedly scratches the wound, which prevents healing.  Similarly there are two different kinds of actions licking and scratching.  "Licking" means to forget the incident as it is not in the present.  "Scratching" means to recollect the incident of the past, time and again and to make effort to wipe it out. Just like when somebody's son dies and the person is reminded of his son's death, he mourns the demise of the son, that he did not deserve death.  Others who visit him also remind him.  The woman-folk would lament the passing away, of one who played their lap and clung to them!  They would say that he was so handsome and so playful!  All such words would reopen his wounds and increase his grief for long.  Similarly,  remembrance of passion, anger, fear etc.,  would be tantamount to deepening of a wound, whereas,  understanding that however much the depth (force) of the passion, anger, grief or delusion, or pleasure be, this was definitely of the past and not of the present  is like licking the wound;  "nasato vidyate bhaavah"  (Gita 2/16);  "That which is not, cannot be existent."  For those people for whom we have affection, attraction and friendship, who died or separated from us,  who stayed some other place and we stayed elsewhere, now neither these individuals are there, nor is that place there, nor is time there, nor condition nor situation exists the same as before.  For that reason, we should firmly recognize their absence or deficiency and believing so, we should not be moved, neither be attached to them , nor have any aversion towards them, but simply become indifferent!    

   (to be continued.....)
 
Ram Ram 

From book in Hindi "All is God"  by Swami Ramsukhdasji  

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SHORT VIDEO (4 MINUTES)  in ENGLISH -   MUST WATCH





 To read  DAILY MESSAGES in HINDI please visit :

http://satcharcha.blogspot.com/    -  चेतावनी

|| ShriHari ||

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How to Remove the Fickleness of the Mind? 



Madhusudanacharya in his book "Bhakti-Rasaasyan",  says:
Kaamkrodhbhayasnehaharshshoukdayadyah |
Taapakaachittjatunastchaantou katheen tu tat ||  (1/5)
"Passion, anger, fear, affection, joy, sorrow, compassion etc., are feelings that move, soften and melt the mind in the same way as lac (a sort of wax), leaving a lasting impression,  while on abatement of the heat it hardens."

Lac is hard, but contact with heat makes it soft and it melts.  Wax also softens by a little heat.   If one applies color over it when it is hard, the same could be scraped off easily by a fingernail.  However if wax is placed in a bowl and heated over fire, and then some color is added, the color will blend thoroughly with the wax.  The color is seen also when the wax cools.  Similarly, those enjoyed pleasures and occurrences, which melted our hearts that we were greatly absorbed in, those colors are also very much embedded in the mind, and we are often reminded of these incidents.  Whatever pleasure we relished with great passion and attachment in the past are not there in the present at all, but they are melted and established in the memory due to those strong past impressions, therefore it quickly becomes apparent, today exactly as before, even though many years have passed.  Though appearing just as before, it is with absolute certainty, something of the past.  It is not there in the present at all!   There is no connection with the present and we have nothing to do with it.  This is an excellent method to remove such memories. Therefore without any doubt and definitively understand that those incidents are not in the present.  Those things or actions or company etc., are of the past and they are not there in the present.  By trying to eliminate memories of such happenings from our mind, these will not go away, because when we try to wipe them out, it means that we accept their existence at present.  Thus making efforts to wipe them out, means to intensify them.  In truth, the past is no more in existence and if it does not exist, then why to worry about it?  Similarly when the mind has no existence why to worry about fickleness or restlessness of the mind?  It is surprising that something non-existing should cause us pain and something absent should cause us fear.
   (to be continued.....)
 
Ram Ram 

From book in Hindi "All is God"  by Swami Ramsukhdasji  


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|| ShriHari ||

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How to Remove the Fickleness of the Mind?



There is a common complaint these days that our mind does not concentrate and it is fickle. So, to steady the mind and remove its fickleness an excellent remedy is suggested.

Just study carefully what goes into your mind.  The mind recollects past incidents, which may include matters of our youth or those of even a few seconds earlier.  Yet all these belong to the past.  Things heard, seen, read about or thought of in times gone by, come to the mind and are recollected.  Similarly, some matters of the future may crop up in the mind e.g.,  "I have to do this thing, I have to go there to meet someone, or to do such and such business." In this way, matters of the past and of the future come to mind as memories.  To remove such thinking there are many means and remedies.  The best of these is that whatever comes to mind, treat it as not of the present (i.e. it is of the past), and cautiously and firmly understanding that it has no present link, be indifferent to it.   This is not a matter of learning, but realize it.

Past is no more (no existent) and just as the past is no more, so also the incidents relating to past are also no more.  Past incidents are of two kinds;   one is that we ourselves enjoyed pleasures and the other, we as such saw, heard, read about and then gave them up.  The mind-structure (Manoraajya) has two divisions;  the mild and the sharp.  Pleasures which are remembered without self-indulgence, are called "mild" and those that are personally enjoyed by the individual and recollected are called "sharp".  Pleasures enjoyed with relish and attachment are likely to be remembered for long and do not get forgotten easily. (to be continued.....)
 
Ram Ram 

From book in Hindi "All is God"  by Swami Ramsukhdasji  

Thursday, September 15, 2016

|| Shri Hari ||

Absolute Happiness through Detachment


I think that you can give up attachment (sense of mine,  mamta),  but the mistake is that you don’t want to give it up.  Now the question is how to give it up ?   Kindly pay attention to what I say and think over it with a cool head.   Will you body,  family, wealth and property with which you have attachment stay with you forever ?  Now you have no memory of the body and family etc.,  with which you had attachment in your previous life-time.  Similarly,  you will have to leave the things with which you have attachment now,  but the attachment will go with you even after death and push you to the shackles of birth and death.   Therefore this attachment is not advantageous at all.  

You will be deprived of the worldly things but your attachment will remain which will lead you to nothing but bondage.  It is not difficult to give up your attachment  to the things which you will have to leave.   If you give up attachment,  you will get freedom,  peace,  joy,  bliss and emancipation.  But if you die having your attachment to these things,  the things will have to be given-up, but the attachment will lead you to troubles, disquietude and dependence.

I request you to pay attention to what I say,  think over it and discuss.  Attachment is harmful while detachment is advantageous.  For example,  the house we are sitting in,  is not ours.   But are we not getting all the comforts,  though we are detached from it.   If the house and all the things in it are destroyed,  we are not worried and disturbed.  But if the same house is ours and we have attachment to it and it is destroyed,  we shall be worried and perturbed.  Thus this attachment will be harmful and will lead us to rebirth.   We should follow the footsteps of businessmen who do business which yields only profit,  not loss.  By having attachment (sense of mine, ‘mamta’),  there is no profit and by giving it up,  there is no loss,  because these things (that we are attached to) neither existed in the past,  nor will remain in future.   But attachment to them will lead to adversity.  Try to understand this point and ask me if there is any doubt.  

‒ From book “Art of Living” in English  by Swami Ramsukhdasji