||  Shri Hari  ||

Everything is Only God

(Sab Kuch Bhagwaan hi Hai)

continued.......

Question ‒ Everything is only God - what is the spiritual practice that can help one realize this ?   

       Answer‒  There are three spiritual disciplines to realize this -  Karmayog,  Jnanayog,  and Bhaktiyog.   In Karmayog an aspirant  sees action in inaction and inaction in action.   

कर्मण्यकर्म यह पश्येदकर्मणि च कर्म यः ।   (गीता ४/१८)

Karmanyakarma yah paschyedkarmani cha karma yah (Gita 4/18)  

 In Jnanayoga,  an aspirant sees the “self” (spirit) in all beings, and sees all beings in the "self" -   

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।  (गीता ६/२९)

"Sarvabhootasthamaatmaanam sarvabhootaani chaatmani" (Gita 6 / 29 ).

  In Bhaktiyog,  an aspirant sees God in the world and the entire world in God -       

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।   (गीता ६/३०)

"Yo maam paschyati sarvatra, sarvam cha mayi pashyati" (Gita 6 / 30 ).

   By seeing action in inaction and inaction in action, the action (karma) does not remain, only “inaction”  remains.   By seeing the “self” (spirit) in all beings, and seeing all beings in the self,     the beings do not remain,  rather only “self”  (aatma, spirit) remains.  By seeing God in the world and the entire world in God,  only God remains, the world does not remain.   Inaction (remaining untainted),  Self and God - all three are one and the same.   It means that the outcome of all the three yogas - Karmayog, jnanayog, and Bhaktiyog - is realizing that “All is God.”  

G

      In karmayog, through renunciation of selfishness,  one performs actions only for other’s happiness, therefore the desire for his own happiness is removed.   By being free of wanting his own pleasures,   the sense of I-ness does not remain in him.   When sense of I-ness is wiped out,   the world’s independent existence does not remain and only God remains.   

        Jnanayogi by giving importance to the discrimination between the real and unreal,  rejects the unreal and becomes established in the real.   Even though he is established in the real through discrimination the existence of the world remains in a subtle way;  because while doing his spiritual practices,   intensity of detachment was not there.   Due to lack of intense detachment (vairaag),  even though he experiences,  a fraction of attraction and attachment (sense of I-ness) subtly remains within him.   Due to the subtle I-ness remaining within,  there arises differences among the various philosophers and his own philosophy,  principles and spiritual disciplines appear to be superior.  If intense detachment develops, one realizes the real essences, then this subtle I-ness does not remain and “Everything is only God”  is realized.*

       Bhaktiyogi sees God in all and everyone in God.    Therefore in his vision  neither “I” or “mine” remains, nor you and yours remains,  nor this and his,  nor that and theirs remains,  rather only God remains.   From an ordinary perspective,  I am, the world is, and God is -  such sentiments remain, but a devotee only has the sentiments of divinity (presence of God).  Therefore,   the sense of I-ness is very easily wiped out in him and he is able to realize that all is only God.   

to be continued…….

From book in Hindi "Bhagwaan aur Unki Bhakti" by Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

||  Shri Hari  ||

Everything is Only God

(Sab Kuch Bhagwaan hi Hai)

continued.......

Question -  “Everything is only God”  -  to learn this point and to experience it -  what is the difference in these two points?

Answer -  On learning a man recollects the saying that “All is God”, he can describe and explain it well,  he can write a book on it,  he will be able to lecture on it,   but the existence of the world will remain in him.     On realization,  he will only remain in an even-minded state in the One Paramatma (Supreme Consciousness,  God) only.   It means that in learning the world remains existent, and in realization (experiential knowledge, anubhav)  the independent existence of the  world   does not remain,  rather at all times and at all place there is the One Paramatma only that is existent.

Everything is only God -  on learning this, sometimes it appears that I have realized God and there is much peace,  great joy etc.   However,   sometimes this belief is somewhat diluted, and the existence of the world comes in front of your eyes, then it appears that I have not arrived at that god realized state.   Sometimes it appears that when we used to not know this,then at that time the kind of peace that was there, that it not there at present.  Rather there is a lot of turmoil now!  The extent to which the existence of the  world is firmly rotted,  to that extent, there will be lack of peace,  turmoil.   suffering,  irritation,   and when the existence of the world is removed through thought,   then all is only God will be seen.  However,  when one realizes that “All is God only”, then in this there will be no difference.   Because there is no world in God.  

Question -  “All is only God”  is it “karan saapeksh”  (i.e. spiritual practice that is dependent on actions, which is with the aid of inner-senses) or is it “karan nirpeksh”  i.e. not dependent on inner-senses.  

Answer -   It is a “karan nirpeksh”  - spiritual practice that is not dependent on inner-senses.  Just as we climb a ladder to get to the roof, then you leave the ladder on your own,  similarly in devotion, he leaves the instrument “karan” on its own.  He does have have to try  to leave it.   An aspirant of the path of “vivek”   (discrimination),  through vivek and thought,  leaves the ladder,   climbs on top,   thus due to the existence of the one to leave and the object that he leaves. the egoism remains for a very long period of time.  However a devotee from the very beginning,  remains dependent (under the shelter of) God.  Therefore in devotion,  the instrument “karan” has a relationship with God,  whereas “I am doing spiritual practices”  -  in this manner,   being steadfast in his spiritual practice,   he continues to maintain an association with the Instrument “karan”.   

In devotion the goal is also God and the spiritual practice is dependence on God.  Therefore in a devotee, the sentiments that “I am doing my spiritual practices”   are not there,  rather the sentiments are that it is out of God’s grace that spiritual practices are taking place.  in other words,   it is God only who is making me do these spiritual practices,  I am not doing them -   “Kari gopal ki sab hoyi”    “Whatever Gopal does is what happens.”    Therefore in a devotee,  no sense of doership remains.   Even if a little bit of doership remains, then God will get destroy it.*   

* तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।

ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥

तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।

नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥

                                                              (गीता १०/१०-११)

to be continued…….

From book in Hindi "Bhagwaan aur Unki Bhakti" by Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

||  Shri Hari  ||

Everything is Only God

(Sab Kuch Bhagwaan hi Hai)

continued.......

In the path of knowledge (jnana marg), an aspirant renounces the unreal (temporary). In doing so, the ego (the one renouncing)  is still existent.   However, due to the predominance of God  (the realizable Essence) in Bhaktiyog,  love increases, and due to the increase of love,  egoism goes away on its own.  The point is, in the path of knowledge (jnana marg), the one that attains realization (the aspirant),  remains predominant and  in the path of devotion,  Bhaktimarg,  the realizable One (God) is predominant.    Therefore in the path of knowledge the sense of “I-ness” (mein pan) remains for a very long time,  whereas in the path of devotion (bhaktimarg),  sense of I-ness is wiped out very quickly.   Just  as in -  “I am seeing”  - in this  “I” (the seer)  is predominant and in “That  is seen”  in this the “That” (the One that is seen) is predominant.   “Everything is only God”  - in this  the experience, the Experience and the one that is experienced (realized)  all three do not remain.   

In the path of discrimination, an aspirant rejects the unreal.   By rejecting the unreal, the unreal continue to remain existent.   The extent to which an aspirant gives emphasis on rejecting, that much the existence of the unreal becomes strengthened.    Therefore the denial of the unreal, is not as good as being indifferent towards it.  Better than indifference is the sentiments that “Everything is only God”.   These sentiments are even greater. Therefore a devotee neither removes the unreal,  nor does he  become indifferent towards the unreal,  rather,  real-unreal everything is only God -  “Sadasacchahum arjuna”  (Gita 9/19)  -  such is his belief.   

In the path of knowledge,   “gunaa guneshu vartante”  “it is all an interplay of modes of nature”  -  In this the senses, the object and the action all three are there, but in “Vasudeva Sarvam”   “Everything is only God” -  in this the senses, objects (subjects) and actions all three are not there, rather only God and God only is there.  

Just as in the path of knowledge (jnanamarg) there is a need for extreme detachment (vairaagya), in the same way,  in the path of devotion (bhaktimarg),  there is need for firm belief,  an unswerving faith.  Just as, on having keen detachment (reclusiveness),  the discrimination (vivek)  merges into enlightenment.  In the same way, on having unswerving faith, the belief  “Vasudeva Sarvam” enters into one’s experience and realization (anubhava).   

If one sees from the tangible perspective,  then it is to remove the belief of the worldly existence only that it is essential to believe that  “All is God”,   otherwise this belief is not there,  rather it is defacto truth.  In having a belief, the one believing (I, Ego) remains,  when the one who believes “All is God” or the one to realize this is not there, rather only God is present.  The reason being that as long as “I-ness” (egoism) is there,  in other words,  the one believing or the one to experience (realize) this is present,  till then there is existence of the world.

Question -  Is the "bhaav" (sentiments) - “Vasudevah Sarvam” a spiritual discipline that is in favor of rituals or one of prohibition and denial?

Answer -   Rituals and prohibitions pertain to Karmayog and Jnanayog..   But Bhaktiyog is way beyond both Karmayog and Jnanayog.    The reason being,  Karmayog and Jnanayog have allegiance to this world.  But Bhaktiyog is not of this world.   Ritual and denial (dos and donts) are in the world,  God is beyond this world.   Everything is only God.   Therefore in Karmayog and Jnanayog the main point is to renounce the forbidden.   But in Bhaktiyog,  with utmost faith,  taking support of the Lord is paramount.  Depending on God,  is even more powerful than renouncing the forbidden.   Taking refuge means  -  “All is only God”, accepting this with a firm conviction -  “I” and “mine”   both are merged into God.    

to be continued......

From book in Hindi "Bhagwaan aur Unki Bhakti" by Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

Date : 29th August, 2013 -  

(Sab Kuch Bhagwaan hi Hai)

||  Shri Hari  ||

Everything is Only God

(Sab Kuch Bhagwaan hi Hai)

In Gita,  God says -   

"Bahunaam janmanaamante jnaanavaanmaam prapadyate,

Vasudevah sarvamiti sa Mahaatmaa sudurlabhah."  (Gita 7:19)

"In the very last of all births (i.e. in the human birth) the man of realization, worships Me, realizing that all is God.  Such a great soul is very rare."  (Gita 7:19).

It means that “Everything is only God”  - this is real knowledge.   The knowledgeable one (great one),  who takes refuge in God,  i.e.   who loses his sense of I-ness (his existence),   and becomes merged in God,  then that sense of I-ness does not remain.   In other words,   the knowledgeable one does not remain,  rather only the All Knowing God remains,  in which I, you,  this, that all four are not there at all.   

The root (essence) of all entities in this world,  is “I-ness” (Aham);  therefore, one is to get rid of that sense of I-ness, with any particular spiritual discipline.    When the sense of I-ness is erased,  all spiritual disciplines become one.   All is only God -  with such sentiments “I-ness” (Aham),  is easily wiped out.   The world is seen due to “sense of I-ness”  (aham),  i.e.  on accepting the sense of individuality, The moment the sense of I-ness goes away, the independent existence of the world is wiped out, and one realizes that “All is only God”.  That is,  as long as one sees one’s own independent existence or the independent existence of the world, till then liberation will not take place,  innate knowledge is not attained.   

All is only God -  "Sarvam khalvidam Brahma"  (Chaandogya.  3/14.1)     

"Brahmaivedam vishvamidam"  (Mundak. 2/2/11)

Besides the One Eternal Existent Essence -  God,  there is nothing that was ever existent,  is existent at present, that will ever exist and that can ever exist.  Everything is only God - the knower of this is also God only;  because in God there is no - I,  You,  This, That.   As long as one is aware of the one who knows God, till then  “All is God” (Vasudeva Sarvam) cannot be realized.  The reason being, that on realizing this,   there is no independent existence of the “self”,   individuality does not remain,  rather only  God and God alone remains.   Therefore it is said -  

Doondhaa sab jahaan mein,  paaya pataa tera nahin  |

Jab pataa teraa lagaa,  ab pataa meraa nahin  ||

Arjuna says -    

'Svayamevaatmanaatmaanam vettha tvam purushottama' (Gita 10/15)  

`You alone know Yourself by Yourself, O Supreme Person" (Gita 10/15)

The point is that the knower is also God only, the thing that is known is also God only, and the act of knowing is also God only.  

*  ‘The word “mahatma”  means a “great soul”  in other words -   one who does not have the sense of I-ness,  individuality,  free of sense of dwelling in one body.   He who has sense of I-ness,  individuality,  sense of dwelling in a particular body is an “Alpataama”.  In Gita,  the Lord has used the word “Mahatma”  only for devotees.   He who is following the path of devotion,  those aspirants have also been called “mahatma” (Gita 9/13), those who have become inseparable from God,  they too are called “Mahatma (Gita 7/19), and those who have attained the eternal  love (eternal siddhis), they too are called Mahatma (Gita 8/15)  

                                   †दृष्टं श्रुतं भूतभवद् भविष्यत् स्थास्नुश्चरिष्णुर्महदल्पकं च ।

 विनाच्युताद् वस्तुतरां न वाच्यं स एव सर्वं परमार्थभूतः ॥

                                                                  (श्रीमद्भा॰ १०/४६/४३)

Drushtam shrutam bhootbhavad bhavishyat sthaasnushcarishnurmahadalpakam cha ।

Vinaachytaad vastutaraam na vaachyam sa eva sarvam paramaarthbhootah ॥

“Whatever is seen and heard,  whether it is in the past, present or in the future,  whether it is movable or immovable,  whether it is great or small,  there is nothing whatsoever, that can be called separate from God.   Everything is only God,  that is itself the Truth about Divinity.  

From book in Hindi "Bhagwaan aur Unki Bhakti" by Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/

Date : 28th August, 2013 -  

(Sab Kuch Bhagwaan hi Hai)

||  Shri Hari  ||

Taking Refuge in Gita

(Gita ki Sharanagati)

continued .......

For a Jnanayogi, God has said that renounce everything,  and in a disciplined manner,  constantly remaining in a meditative state,  until  egoism, attachment (sense of mine-ness), desires, anger etc.  are renounced,   and become eligible to attain Brahma.  However,   in the aforesaid verse,  pertaining to a devotee,  it has been said, that doing all his prescribed duties according to his “varna” (class) and stage in life, he can attain that eternal post by My grace;  because he has taken refuge in Me alone -  “madvyapaashrayah” .  It means, that by taking refuge in the Lotus Feet of the Lord,  one can very easily attain salvation.   A devotee does not need to be responsible for his own salvation,  rather the Lord’s grace makes him attain his salvation -  “matprasaadaadvaapnoti shaashvatam padmavyayam.”  

It is the devotee’s duty to take refuge in God,  but perfection in his surrendering takes place due to God’s grace.   It is the devotee who has the intense longing to change his ego,  but it is the Lord, who actually performs the work of changing the ego.   Just as a child’s wishes are fulfilled by the mother, in the same way, a devotee’s wishes (intense longing) are fulfilled by God.  It has come in Gita  -  

yo yo yaam yaam tanum bhaktah shradhayaarchitumicchati |

tasya tasyaachalaam shradhaam taameva vidhaamyaham ||  (Gita 7/21)  

“Whichever gods the devotees want to worship with faith and devotion, I strengthen their faith in those gods.”   (Gita 7/21)  

When God strengthens man’s faith in other gods,  then why will he not strengthen the faith of His own devotees.   Most certainly He will.  Therefore it has been said -  

Ram sadaa sewal ruchi raakhi |

Ved Puraan sadhu sur saakhi ||  (Manas., Ayodhyaa.  219/4)  

All beings desire the shelter of something or the other, hoping that  -  May I meet someone who will accept me, who will come to my aid,  who will protect me,  who will take care and provide for me,  who will take away my sorrow, who will drive away my fears, who will  remove my troubles, who will give me enlightenment,  who will see to my salvation, etc.  etc.    Some take the support of family,  some take the support of wealth,   some take the support of knowledge and intellect,   some take the support of their own abilities,  and some take the  support of their efforts, that I can do everything.  In this way there are many different types of supports, but all of these are the kind to perish.   However, the support of God is imperishable.

Those who are lowly among men,  who are lower by birth,  by duty,  by abilities,  and those movable animals - birds,  and the immovable - trees-creepers etc they too if they take refuge in the Lotus feet of the Lord, then out of Lord’s grace,  they too will attain deliverance !  God says -    

Maam hi paarth vyapaashritya yepisyuh paapyonayah |

Striyo vaishyaasthaa shoodrastepi yaanti paraam gatim ||

Oh Paartha, women folk, Vaisya, Sudras and even those that are born of sinful wombs taking refuge in Me, attain Me (the Supreme God) forever, without any doubt. (Gita 9:32)

Kim punarbraahmanaah punyaa bhaktaa raajarsayastathaa

Anityamasukham lokamimam praapya bhajasva maam   (Gita 9:33)

 Those Brahmanas and devout Kshatriyas, that are pure in their deeds and devoted of God, what to speak of them attaining God (Eternal Peace or Salvation).  Therefore, having obtained this transient and sorrow-filled body, worship Me devoutly. 

In this manner,  the sentiments of taking refuge have come in a very extra-ordinary way.  God has taken the essence of the entire world’s good points and brought them all together in the Gita, as if he has filled the ocean in a water bottle!   In that too,  taking refuge is the essence of the entire Gita.  If someone accepts refuge in God, then he will be greatly benefited.   Many distinguished qualities will come in him.    Without studying, on its own, the meaning of the Vedas will get revealed to him.   He will have nothing remaining to do, to know and to acquire.   Therefore there is infinite and limitless glories of “Sharanagati”  (taking refuge in the Lord).   

Narayana ! Narayana !! Narayana !!!

From book in hindi “Jit Dekhu Titi Tu” by Swami Ramsukhdasji

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http://www.satcharcha.blogspot.com/   

||  Shri Hari  ||

Taking Refuge in Gita

(Gita ki Sharanagati)

continued .......

In karmayog, the sentiments are one of the mind being free of desires.  In Jnanayog, the self is retained and in Bhaktiyog,   there is sweet memories of mine-ness (my very own)  with the Lord,   and this relationship has been so from time immemorial.  

A karmayogi has an eternal relationship with God,  a jnanayogi has an intrinsic relationship  and a devotees that has taken refuge in God, there is intimacy with Him,  (a feeling of my very own).  In eternal relationship, the worldly temporary relationship is renounced.  In elemental relationship there is oneness with the elemental Essence   (self realization) and in an intimate relationship,  there is inseparability with God (Love).   In eternal relationship there is relish of peace, in elemental relationship there is unbroken relish,  in intimate relationship  there is everlasting,  eternal relish.   Without attaining that eternal relish,  a being’s hunger is not entirely satisfied.  Attainment of eternal relish is possible due to taking refuge in God.  Therefore surrendering to the Lord is the best of all spiritual practices.   

In Gita, there is a description of various different types of “yogis” -  Karmayogi, Jnanayogi, Dhyaanyogi etc.     But the Lord has only called Bhaktiyogi,  in other words,  one who takes refuge in God as rare, great soul -  

"Bahunaam janmanaamante jnaanavaanmaam prapadyate,

Vasudevah sarvamiti sa Mahaatmaa sudurlabhah."  (Gita 7:19)

"In the very last of all births (i.e. in the human birth) the man of realization, worships Me, realizing that all is God.  Such a great soul is very rare."  (Gita 7:19).

God has called a “Mahatma”  as a rarity, but has called Himself as easily attainable -    

Ananyachetaah satatam yo maam smriti nityasha

Tasyaahum sulabh paarth, nitya yuktasya yoginah.

                                                                         (Gita 8:14)

"O You Delighter of Prthaa!  (the Son of Prthaa!).  He who always, exclusively and constantly thinks of Me (remembers Me) with undivided mind, to that Yogi always absorbed in Me, I am easily attainable."  (Gita 8:14)  i.e. I can be easily attainable by such a Yogi.

Hari durlabh nahin jagat mein,  Harijan durlabh hoi |

hari heryaan sab jag milai, Harijan kahin ek hoi  ||

Hari se tu jani het kar, kar Harijan se het |

Hari reejhai jag det hai, harijan hari hi det ||

In this world,  God is not a rarity,  rather his loving devotee who has take refuge in Him, is a rarity.    The reason being,  that if you search for God,  he will be found everywhere,  but God’s dear and loving devotee,  can be found only in a few places.   On becoming pleased,  God gives this human birth.  Then with that body,  a being can go to hell as well;   but a devotee of God, makes one attain only God.   One who has an association with devotees,  cannot go to hell.   

In the beginning of the eighteenth chapter, Arjuna had asked the Lord about the essence of Jnanayog and Karmayog,  but the Lord tells about the essence of both these in the fifty-fifth verse, and then out of His grace, on His own,  begins the description of devotion and says -  

Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah |

matprasaadaadvaapnoti shaashvatam padmavyayam || (Gita 18/56).  

Continually performing all actions, taking refuge in Me, by My grace, My devotee attains the Eternal Imperishable state, i.e. he attain Paramatma (God). (Gita 18/56).  

    

(to be continued)  

From book in hindi “Jit Dekhu Titi Tu” by Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/