An Easy Spiritual Discipline

(continued)

I have even asked those that are consider as great men and they said, that those that accept God as their very own, the responsibility of making Himself known is shouldered by God. The reason is only God can make Himself known, we cannot know Him. Where we are incapable, there God's capabilities come to use. This is such a great point that " I am God's and God is mine, I am not the world's and the world is not mine." You have the capability of accepting this! Whatever abilities you have, that much you must apply. That which you do not have, God will fulfill those things. "Sune ri mein ne nirbal ke bal Ram." In those aspects that you are powerless, God's power comes to play. However, in those aspects where you are able to apply your powers, and you do not apply it, then the fault is yours, the responsibility for this is not on God. You accept a few people as your own and others you do not accept as your own - why do you not apply this ability towards God? That which you are capable of doing, i.e. the extent to which God expects from you, that you must do. That which you cannot do, God does not expect that out of you. What do you hope from a little child, do you expect that he carries a heavy bag of wheat flour and brings it home? You only expect as much as he can do. Then does God lack even that much integrity? Will God tell you to please accept those things which you cannot accept? That which you can accept, atleast accept that much! That is it! This spiritual discipline that I have shared with you today, is so easy, and so straight-forward and all can do it. Whether someone is a learned and educated person, or uneducated, whether it is a brother or a sister. Whether he has good conduct or bad, whether he has good qualities or bad, whether he is a gentleman or a evil man, however a person is, all can simply accept this.

It has been said for a chaste (pativrata) wife -

Ekayi dharma ek barat nemaa |

Kaayam bachan mana pati pad prema || (Manas, Aranya. 5/10)

This is my husband, on having a firm acceptance of this, however may be the husband, she will be a chaste wife. Was Ravan a great and extra-ordinary man? However, Mandodari due to her chastity, followed her "Dharma" properly, thus she was able to get to know the greatness of Lord Ram, when Ravan, even on being told, did not listen! Where did so much knowledge come from in Mandodari? This knowledge came from "pativrata dharma". Can God say that your husband is not of good conduct, therefore you will not attain salvation? No, He cannot say so. If his conduct is not proper then what is she to do? She had abided in our "pativrata dharma" properly, then God will give it's full glories - "Binu shram naari param gati lahayi" (Manas, Aranya. 5/18). The responsibility to attain that eternal and highest state, is not on her. That responsibility lies on the scriptures, the saints and on God. She by fulfilling her "pativrata-dharma," she abided in and fulfilled the commands of the Rishis-Munis, Saints-great souls, and God; therefore they will have to give her salvation. If the husband is not capable, then how is it his fault? Mother and father got her married so Ravan became her husband. Her fault will be when she does not follow her "pativrata-dharma". Similarly "I am God's and God is mine" - this point, if you do not accept then it is your fault. But if you want to accept from within and you are unable to do so, then don't be concerned. Apply your complete strength. At the very minimum, do not accept the opposite, do not trash this point. This is an extra-ordinary point that has been shared with you.

(to be continued)

From "Bhagwaan mein Apnaapan " in Hindi by Swami Ramsukhdasji

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An Easy Spiritual Discipline

An Easy Spiritual Discipline

It is the absolute truth that "Only God is mine, there is no else" (mere to Giridhar Gopal, doosero na koyi." What is the difficulty in accepting this? You certainly know how to accept. Just as you accept someone as your friend, your Guru etc., similarly you also know about not accepting. Just as initially you accepted yourself as a bachelor, but on getting married, you no longer consider yourself as a bachelor, but you begin to accept yourself as a married man. If you leave the household life and become a "sadhu", then you stop considering the house, the family as your own, and you begin to regard the Guru Maharaj as your very own. Therefore you already know both – about acceptance and non-acceptance. Everyone has knowledge of acceptance and non-acceptance. Now apply this knowledge by accepting only God, and not the world.

The mistake we make is that while listening we accept, but then we trivialize it. Whereas that which is not true, we begin to accept it as true. One more mistake we make is that brothers-sisters say that we forget this point. Really speaking if you have firmly accepted this, then even if it is not remembered then so be it. Without remembering, you accept that you are at present in Vrindavan. Has any brother-sister completed even one "mala" repeating that " I am in Vrindavan"? Just one time you accepted that you are currently in Vrindavan, then do you have to try to remember time and again or what? Is there any doubt about this or what? When someone asks, you immediately say that you are in Vrindavan. Similarly, without remembering too, the point remains within. When you start to believe that you are in Haridwar, then this will be considered a mistake. Therefore I do not regard the not remembering as a mistake. "I am God's" - if this is not remembered then it is not a mistake; but the mistake is when one accepts that "I am not God's and I belong to the world."

After accepting one time with a true heart that you belong to God, then if you don't remember at all, so be it. Now what is to be remembered is God's name. Repeat His divine Name (japa), remember Him, Sing His glories, meditate on His divine play, meditate on His form - these are to be done. After accepting God as your very own, let it be. But do not doubt that you are God's, Whether you a believe or not, whether you experience or not, do not be concerned.

Many people say that what difference has this made in your life? Even if there are no changes - no change in measurement, no change in weight, no change in color, no change in mannerism, no change whatsoever, then too it is OK! However by saying - "I cannot accept; I cannot remember; I am not capable; I don't have the rights; I am not the proper recipient; I did not meet a Guru; I did not meet any saint; the times are not good; it is the age of Kali yug; the environment is not proper; associations are not good etc.," do not trash this point. By applying various tactics, if you continue to make this point trashy, then you will not attain perfection. However, if you do not scrap this point, then surely you will attain complete knowledge. This attainment can be in a few days, months, or it can take years. If you continue to indulge in worldly pleasures, then it will take very long, but in the end you will attain that complete knowledge. (to be continued)

From "Bhagwaan mein Apnaapan " in Hindi by Swami Ramsukhdasji

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FOR MESSAGE IN HINDI PLEASE VISIT Date : 24th January, 2012 "SUGAM SAADHAN"

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Pertaining to the Need to Keep a "Shikha"

Maagh Shukla Panchmi, Shanniwar, Vikram Samvat 2068

Pertaining to the Need to Keep a "Shikha"

(continued...)

If after seventy years of age (in old age) due to loss of hair, if one cannot keep a "shikha" then one can make a "shikha" with whatever remaining hair from the surrounding area and perform one's daily routine work. If no hair remains, then keep a "shikha" of "Kusha" hair and perform your daily work, but never be without a "shikha" –

Akhil Bharatiya Pandit Mahaparishad (Varanasi) has enumerated various benefits of keeping a "shikhaa"

1. By keeping a "shikha" and duly following the conventions man gains wisdom, good thoughts, etc.
2. By keeping a "shikha" the inner powers continue to be strengthened.
3. By keeping a "shikha" man becomes righteous "dharmic", pure (sattvic) and abstinent (samyami).
4. By keeping a "shikha", man attains success in accomplishing both worldly and spiritual work.
5. By keeping a "shikha" man is able to properly do Pranayama, Ashtaangyog and various kriyas.
6. By keeping a "shikha" all "devatas protect the man.
7. By keeping a "shikha" man's eye-sight is protected.
8. By keeping a "shikha" man's remains healthy, sturdy, energetic, and has a long life.

Question - We are embarrassed to keep a "shikha" (choti), how to get rid of this embarrassment?

Answer - It is a surprising thing that while lying and cheating in business you are not embarrassed or ashamed; in abortion and other sinful acts you are not ashamed; in stealing, treachery, etc. you are not humiliated; but in keeping a "choti" you feel ashamed! Is your embarrassment proper, or is listening to words of God and Saints and making them happy proper? If you keep a "choti" then initially you may be embarrassed, but later on it will be O.K.

Question - Seeing the "choti" people laugh, how to be saved from such acts?

Answer - People may laugh, they may call you crazy, then bare it, but do not give up on "Dharma". Your "Dharma:" will go with you, laughter, fun and jokes will not go with you. Do not be afraid of other's laughter. Initially they may laugh, but later on they will have reverence for you, that he is firm on his Dharma. There was a loving gentleman named Shankaranand. He was very educated and learned. He told me that he had gone to Germany for his studies. He said he wore his "dhoti" over there. On seeing his attire, the people initially laughed at him, but later on they respected him, recognizing him as an honest man, a truly righteous man. Therefore fearlessly and boldly fulfil your Dharma, what is there to fear in this, tell me?

There is a story. There was a man whose nose was cut off due to some reason. His associates asked him what happened, and he said that between the two eyes the nose was coming in the way of being able to behold Brahma. If there was no nose in-between, then when the two eyes mean one can visibly and evidentially behold Brahma. On hearing this, his associates also cut off their nose. When they could not have a vision of Brahma, then he said, that it was not due to cutting my nose that I had a vision of Brahma. His associates said - "be quiet now, do not make a commotion! If someone asks you then tell them that you are seeing Brahma" Slowly and surely the word spread and others started cutting off their nose. Many cut of their noses but did not have a vision of Brahma. Now when any one with a nose would come, they all used to laugh at him, saying look him with a nose ! Similarly, the ones who have had their "choti" cut off, are laughing at the ones with "choti". Therefore do not pay attention to their laughter, one must follow their "dharma".

Na jaatu kaamaann bhayaann lobhaad
Dharma tyajejjeevitasyaapi hetoh |
Nityo dharmah sukhadukhe tvanitye
Jeevo nityo heturasya tvanityah ||
(Mahabharat swargaa. 5/63)

Out of desires, fear, greed, or even to save one's life, one must never give up their Dharma. Dharma is imperishable and pleasure and pain are perishable. Similarly "jeevatma" is imperishable and the cause for its bondage (attraction) is perishable."

Narayana ! Narayana !! Narayana !!!

From "Shikhaa Dhaaran ki Aavashyaktaa" in Hindi by Swami Ramsukhdasj

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The Ultimate Frontier of Spiritual Discipline

The Ultimate Frontier of Spiritual Discipline

(continued)

As such there was no need to even say the word "sarvam;"

Because really speaking "sarvam" is non-existent - "nasato vidhyate bhaavah" (Gita 2/16). Besides the One Paramatma there is no other existence. Therefore in fact there is only Vasudeva and Vasudeva only, There is no "sarvam" (all). However in our view the "sarvam" (all) is the existent world, therefore, to explain to us, God has used the words "vasudeva sarvam", or else there would have been no need to use "sarvam". Whatever we have assumed besides God, it is altogether, false, imaginary. The real and genuine thing is only One - God. This is where we all have to reach.

On attaining perfection too, there remains a hunger for God's love. "ekaaki na ramate" (bruhadaaranyakopanishad 1/4/3). Therefore for engaging in the divine play of Love, God became many from One -

"tadaikshat bahu syaam prajaayeyeti" (Chandogya 6/2/3)

"sokaamayat bahu syaam prajaayeyeti" (Taittriye 2/6)

"ekam roopabahudhaa yah karoti" (Kathopnishad 2/2/12)

From Himself, God appeared as beings for the divine play of Love. But beings assumed an affinity with the play things and became distant from God. Henceforth, beings became trapped in the birth and death cycle.

As long as anything in the world appears pleasant, dear and pretty (attractive), till then there is attachment to pleasures. This attachment to pleasures is called "kaam" (desires). As long as this desire remains, one cannot realize that everything is only God.

Kaamabandhanmebaikam naanyadastih bandhanam |

Kaamabandhanamukto hi brahmabhooyaaya kalpate || (Mahabharat, Shanti. 251/7)

In this world, desires it the one and only bondage, there is no other bondage. He who is freed from the bondage of "desires" becomes capable of attaining the sentiment of Brahma.

Yadaa sarve pramuchyante kaamaa yesya hradi shritaah |

Atha martyomruto bhavatyatra brahm samshrute (kath 2/3/14; Brhad 4/4/7)

When all the desires that are present in an aspirant's heart are destroyed, then he becomes immortal and he alone (in this human body itself) can realize Brahma,"

On eradicating desires, until one does not experience "Vasudeva Sarvam," an aspirant's spiritual disciple remains incomplete. For the accomplishment of one's spiritual discipline, just one time with a simple heart, and a firm conviction, a determination, accept that "I am only Gods and only God is my very own. Because this body and this world never remains with anyone and God never ever leaves anyone.

Narayana ! Narayana !! Narayana !!!

From "Sant Samaagam" in Hindi by Swami Ramsukhdasj

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The Ultimate Frontier of Spiritual Discipline

The Ultimate Frontier of Spiritual Discipline

(continued)

Just as practice appears pleasing, similarly sense pleasures and hoarding also appears pleasing. The infatuation for sense pleasures and hoarding does not leave quickly. It is due to this infatuation, one cannot become determinate in their spiritual discipline. 

Bhogaishvaryaprasaktaanaam tayaapahatcehtasaam |
Vyavasaayaatmikaa buddhih samaadhou na vidheeyate || 
(Gita 2/44)

"Those who are deeply attached to pleasures and prosperity, cannot attain a determinate intellect, a single-pointed aim, concentrated on God." 

On having the above named two causes, acceptance of Paramatma (God) does not take place, even on telling, hearing, reading too. We are a part, a fraction (ansh) of Paramatma (God) from time immemorial, we do not have to become an "ansh" (fraction). However, even on it being so, we do not accept. He who accepts God, his "gotra" (lineage) changes. He no longer remains of the world. He becomes of the lineage of God "Achyut gotra". Goswamiji Maharaj has written - "saah hi ko gotu hot hai gulaamko " (Kavita. Utter. 107) 

Even in the Vedanta, there is talks of "abhyaas" (practice). After listening-contemplating-or putting into practice (shravan-manan-nididhyaasan) there are many different levels of samadhi (deep trance). Samadhi is actually practice (abhyaas) of the causal body. And where there are two states deep trance "Samadhi" and rising "vyuthaan". After realizing God also rising, "vyuthaan" does not happen "sadaa bhavati tanmayah" In Patanjali Yogadarshan, a characteristic of "abhyaas" (practice) is shown - "tatra sthitou yatnobhyaasah" (1/13) . In other words, for the steadiness of the mind, one must make an effort, time and again he must attempt, and this is "abhyaas" (practice). 

To accept God one time means, that there is no practice (no time and again attempts). The reason one time has been used, is because we have assumed ourselves to be "worldly". Therefore only say it once that I am not of this world, I am only God's and only God is my very own. Woman, man, Brahmin, Kshatriya, Vaisya, Shudra etc., whatever a being may be, but most importantly he is an "ansh" (part, fraction) of God - "amrutasya putraah" Whoever's "ansh" he may be, he will merge into that alone. Just as "ansh" of water, will merge in water. Ansh of earth, will merge into earth only. Similarly, "ansh" of "paramatma" will merge into Paramatma/ On becoming merged into "paramatma" then only the one Paramatma will remain - "Vasudeva Sarvam". 

Here the word "Vasudevah" being masculine, the next word should have been "Sarvah". However instead of "Sarvah" the word used is "sarvam", which is without a gender. Of all three genders, "sarvam" neutral gender has been used. The one without a gender, seems to be the most appropriate of all the three genders. Therefore "Sarvam" i.e. all three, male, female and neutral gender are included. In Gita for - the world, jeev (embodied soul) and God (Paramatma), all three genders have been used. From this it is proven that with the use of the word "sarvam" all three - individual (jeev), world (jagat) and God (Paramatma), come within the realm of the word "sarvam". Therefore all the things and persons etc. known by the three genders, all are the One Paramatma alone - "Vasudeva Sarvam" (All is only God). (to be continued…..) 

From "Sant Samaagam" in Hindi by Swami Ramsukhdasj

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The Ultimate Frontier of Spiritual Discipline

Maagh Krishna Chaturdasi, Ravivar, Vikram Samvat 2068

The Ultimate Frontier of Spiritual Discipline

(continued)

This ego is a part of the Lower nature (apara prakriti). Earth, water, fire, air, space, mind, intellect and ego - of this the `ego" is the subtlest of them all. Even though this is subtlest of them all, then too it is a part of nature (prakruti). This lower nature is the thing that leads to bondage. Besides lower nature, the Self has no flaws whatsoever. The self is entirely flawless (free of faults) and is an "ansh" (part) of God. The fragment "ansh" of Nature, remains established in Nature and "ansh" of God remains established in God. However "jeev" (embodied soul) attracts the "ansh" (mind-intellect-senses) of Nature (Prakriti) towards itself, in other words, he regards them as his own –

Manashashthaaneendriyaani prakritisthaani karshati || (Gita 15/7)

It attracts (by assuming a relation with/ accepting as his own) the mind and the five senses, which are abiding/ established in nature. (Gita 15/7)

Nature (prakriti) remains honest, as it remains established in itself, but we by mistake become established in Nature. We assume the gross-subtle-causal body as our very own and we get bound. The activities performed by the gross body, the reflecting, philosophising done with the subtle body and the deep trance experienced by the causal body – these all are only in Nature (prakriti). I "the self" is apart from Nature - "gunaateetah sa uchyate" (Gita 14/25). We are visibly and evidentially, without doubt, only God's. Therefore an aspirant should want that he once, with a simple, straight-forward heard, with a firm conviction accept that I am only God's and only God is my very own. The aspirant only has to do that much work, there is no other work.

Acceptance does not take place twice, rather it takes place only once. In acceptance there is no "practice" (abhyaas). On getting married, the girl accepts herself as a wife, for this she does not need to "chant with the holy beads". Simply by acceptance, she becomes the husband's. Similarly, it is only by acceptance that an aspirant crosses the ocean of bliss. However, mostly this one time acceptance does not take place. In this the main reason seems to be - 1) Importance, emphasis and value of practice (abhyaas)

- 2) Attraction to pleasures and hoarding.

So far all the work that has been done, it has all been done through "practice" (abhyaas). Therefore it is ingrained in the inner-senses (antahkarana) that attainment of God will also be through practice (abhyaas). In reality, attainment of God is not through practice (abhyaas). With practice (abhyaas), a new thing is learned. In "abhyaas" one has to take the support of the inert (jada); however, attainment of Paramatma is not through the aid of "inert", rather it is through renouncing the inert. With the aid of "inert" worldly activities take place.

In realization (praapti) of Paramatma (God), there is nothing to be done whatsoever. However, due to having great insistence upon practice (abhyaas), on having a built in tendency to "practice" (abhyaas), an apirant asks, tell me, now what to do? I have understood this subject, now what is to be done next?

(to be continued.....)

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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The Ultimate Frontier of Spiritual Practice

Shree Hari
Ram Ram
21th January, 2012, Saturday
Maagh Krishna Trioydasi, Shannivar, Vikram Samvat 2068

The Ultimate Frontier of Spiritual Practice

Whatever spiritual path an aspirant follows, he will have to reach till "Vasudeva Sarvam" (All is God). Everything is only God, you – me- this – that are "not" there - this is where one has to reach. On this subject an aspirant must never feel a sense of hopelessness. With great enthusiasm he must proceed. The reason is that this is the truth.

Those "beings" that turn towards perishable objects can never attain happiness and peace. Therefore however much money, wealth, grandeur, land, property etc. that you acquire, the thirst does not leave. The reason is that "jeev" (being, embodied soul) is visibly and evidentially a part (ansh) of Paramatma (Supreme Being). Being a ray (ansh) of God's consciousness, how can it's thirst be quenched by nature bound objects? God says -

"Mamaivaansho jeevaloke jeevabhootah sanaatanah | (Gita 15/7)

"In this world the self (swayam, atma) that has become an embodied soul (jeev) is an eternal part (ansh) of Me alone." God did not say "mamaasah" (part of Me), rather He said "mamaivaanshah" (only a part of Me). This means that "jeev" is only a part (ansh) of God. In this there is no mention whatsoever of it being a part of Nature. Although both lower (apara) and higher (para) nature belong to God only, then too God never ever says, and no where does He say that the lower nature (apara) is His "ansh". Earth, water, fire, air, space, mind, intellect and ego – these form the "lower nature" (apara prakriti) and "jeevatma" (embodied soul) is the "higher nature" (Para prakriti). So the purpose of saying "mamaivaanshah" is that "jeev" is entirely free of the "lower nature" (apara prakriti). Just as in this body there is compound part of both father and of the mother, like that, the "jeev" does not have both a part (ansh) of nature (prakriti) and a part (ansh) of God. Jeev is only a part (ansh) of God; therefore just as God is, so is this "jeev" also -

Ishvar ansh jeev abinaashi |
Chetan amal sahaj sukhraashi (Manas, Utter 117/1)

Soul being a fragment of God in its nature is sentient, pure and an embodiment of bliss.

Being a pure "ansh" (part) of God, Jeev is free from doership and enjoyership. Therefore it is said in the Gita -

Anaaditvaannrgunatvaatparamaatmaayamavyayah
Sharirasthopi kaunteya na karoti na lipyate || (Gita 13/31)

"The self, being without beginning and without attributes, is imperishable Paramatma (Supreme Soul), though dwelling in the body, it neither acts nor is tainted."

Doership and enjoyership is in fact in Nature (Prakriti) only. Therefore a spiritual aspirant does not have to renounce doership-enjoyership, rather he has to not accept these in himself at all. In fact even though residing in the body, the "self" never became a doer-enjoyer, he will never become so and he can never become so. It has come in the Gita -

Yasya naahomkrto bhaavo buddhiryasya na lipyate |
Hatvaapi saa imaamllokaann hanti na nibadhyate (Gita 18/17)

He who is free from egoism, whose intellect is not tainted, though he may slay other creatures, he slays not, nor is he bound (by actions) (Gita 18/17) (to be continued.....)

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

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God is Waiting for Us

God is Waiting for Us
(continued)

Attainment of that existent and real essence (sat-tattva) is not by doing something (some activity). The reason is that all activity takes place in the unreal and perishable, where-as "sat tattva" is realized from renouncing the "asat" (unreal, perishable). When desires come to an end, the unreal is also renounced and when the thirst for acquiring the real (sat tattva) is awakened in the present, the past is not recollected, and future expectations come to an end. The thirst for the real (sat tattva), erases all desires and makes one realize the real, the Truth (sat tattva).

That which we call worldly pleasures is as such the fatigue of the mind. The pleasures derived due to the fatigue of the mind will come to an end, but the spiritual bliss does not end. That bliss is our true nature (swaroop). The fatigue of the mind is not our real self.
When all worldly infatuations deriving pleasure come to an end, then one experiences eternal joy, that cannot be described. "yam labdhvaa chaaparam laabham manyate naadhikam tatah." (Gita 6/22). On experiencing the eternal joy, all desires come to an end, and there is nothing lacking whatsoever. "Rasavarjam rasopyasya param drushtvaa nivartate" (Gita 2/59)

If man wants to be saved from sorrow, then he should give up wishing for pleasure and enjoyment. If he wants to be saved from disease, then he must give up wanting sense pleasures. If he wants to be saved from dishonor, then he must give up wanting honor. If he wants to be saved from mourning, then he must wipe out wanting exhilaration. The point is that we our selves have constructed this sorrow, this pain and suffering. Without our will, no one can make us unhappy or dependent.

There is one note-worthy and touching point and that is, whatever are the essential needs of a man, the potential to attain it is already present in him. The point is that whatever a man is capable of doing, with that alone his essential needs can be met. The world also expects from a man, what he is capable of doing or delivering. God also gives the same command, with reference to what a man can do. If a man can do something, but is not doing it, it is regarded as undutiful "akartavya". As long as man's real need is not fulfilled, till then his act of doing does not come to an end, he will continue to do something or the other. The reason is that "to do" is a discipline, it is not the goal (God). On attaining the goal, the rest of the spiritual practices do not remain, in other words, when residual needs do not remain, the act of doing also does not remain, man becomes krutya-krutya, i.e. he reaches a state where nothing remains to be done.

God's infinite power is constantly pulling all beings towards Him. Therefore no situation remains permanent. Man's attachment too does not remain permanent anywhere. There is constant falling out of relationships with every object and person. This infinite power of the Supreme Spirit (Paramatma) is neither ruling over men, not is it taking away their independence and making them dependent. It is a principle that in the end an object merges back into that thing alone from which it was created, thereafter there is completeness (fulfilment). Jeev (being) has separated from Supreme Spirit (Paramatma), therefore until it does not merge into Paramatma, till then Jeev will continue to wander endlessly and fulfilment will not come about. Therefore leaving Paramatma, and getting trapped in sense of Mineness and desire for things, individuals, actions, states, situations etc., is useless. Making an effort to acquire those things is useless effort. Jeev's (embodied soul's) natural end will be to merge in Paramatma (Supreme Spirit) alone. When Jeev distances itself from its natural state, and turns toward various things, individuals, then God's grace causes a separation from those things, individuals etc. It is a principle that as long as Jeev does not unite with Paramatma, till then all unions will have a separation. The changes that are happening in the world are teaching Jeev that do not get trapped in the world. The world is not Jeev's aim (goal). Jeev's aim (goal) is Paramatma, That is waiting for the "Jeev" at all times.

Narayana ! Narayana !! Narayana !!!

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

FOR MESSAGE IN HINDI PLEASE VISIT Date : 17th January, 2012 "BHAGWAAN HAMAARI PRATIKSHAA KAR RAHE HAI"

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

Who has a Right to be a Guru?

(Continued...)   Being a part (fragment) of God Himself, human beings have always had a very close relationship with God. This relation is natural and on-its-own. It has not been made by someone. But the relationship made with Guru is artificial, it is man-made. Through a "made" relationship one does not get benefit, instead bondage happens; because we are bound only by the 'made' relations of the world.

Think, those people who have made Guru, have they all benefited? Did they get tattva-gyaan(knowledge)? Did they attain God? Did they get liberated? If someone has got, then its a matter of huge pleasure, but we do not believe it.

On one hand are those people who made guru, on the other are those who did not make guru but dosat-sang (company of saints) - what difference do you see in those two? Think, which one gives more benefit - making a guru or getting satsang (company of saints)?

Guruji will liberate us - thus thinking one gets lax in spiritual practice. That is why the amount of Raag-Dvesh (attraction-repulsion) that is found in guru-makers, that much is not found in satsang-doers. If someone even gets good-company, then he does not fight or quarrel with others, but those who consider themselves disciples of some guru, they even sometimes beat up disciples of other gurus. No special improvement is seen in guru-makers. Only an illusion develops that we have made a Guru, nothing except this happens. That is why there is no such rule that just by making a guru one can be liberated. 

Making and becoming a Guru is a very dangerous task, it is not a mere show. A man goes to a garments shop and says that I want so-and-so dress. If the shopkeeper takes the price of the dress, but does not give the dress, then is it right? If he could not give the dress, then why did he take the money? And if he took the money then why didn't he give the dress?

Same way if one makes disciples, takes offerings and does not liberate them, then is it right? "First become my disciple, then I will liberate" - This is cheating.

You got yourself worshiped, took offerings, made disciple and did not liberate, then why did you become a Guru? If you become a Guru, then make the disciple attain God, and if you don't make him attain God, then you have absolutely no right to become a Guru.

If you cannot benefit the disciple, then let him go elsewhere. What right do you have to stop him if you yourself cannot liberate him? You do not benefit him, and yet do not let him go elsewhere, then this way you have devastated the disciple! You have made his human-birth meaningless! Now how will he liberate himself?

That is why, as far as possible, one should not form the Guru-disciple relationship.

Without forming that relationship if you follow the Saint's advice, then you will benefit, and even if you don't follow, then too there will be no loss either.

Purport is that in NOT making the Guru-disciple relationship, there is only benefit, no loss. But if you form that relationship, then upon not following Guru's words there will be loss.

Reason is that if the Guru is real, and if you ignore even a single word of him, if you don't obey his words, then it is an offense to the Guru, which even God cannot forgive.

'शिवक्रोधाद गुरुस्त्राता गुरुक्रोधाच्छिवो न हि

तस्मात्सर्वप्रयत्नेन गुरोराज्ञां न लंघयेत' ... (Gurugita)

ie: "Guru can protect even from Lord Shankar's anger, but even Lord Shankar cannot protect from Guru's anger. Therefore in anyway, never disobey Guru's words."

'राखइ गुर जो कोप बिधाता, गुर बिरोध नहिं कोऊ जग त्राता' (Maanas, Baalkand 166/3)

ie.: "If God is angry, Guru can save you, but if Guru gets angry, then no one in the world can save you".

Narayana !  Narayana !! Narayana !!!

Who has a Right to be a Guru?

(Continued...)   There is a true instance of a Saint's previous birth. In his previous birth, he was a King's minister. He attained Vairagya (detachment) so he left everything and became a recluse. Many sadhus came to stay with him. The King also started pondering that he should make this minister his Guru and worship God. So he went and became his disciple. When the Guru (minister) died, then in his place the king was made theMahant (chief priest).

After becoming mahant, the king began to enjoy sense pleasures (bhoga), as that was his old habit. As a result, after death, the king went to hell. His Guru (minister) went to heaven (higher lokas). After suffering in hell, when the king took birth again, hence with him the Guru too had to take birth. Thereafter guru diverted him towards worship of God, and did not make him his disciple, and instead only made him a friend. For his entire life, he did not make any other disciples. This incident proves that if a Guru cannot liberate his disciple, then he has to again come into this world to liberate the disciple. Therefore one must make only Him as Guru, who can liberate the disciple. 

The modern day Gurus, do not lead their disciples towards God, instead divert them towards themselves. This is a very big offense. There is a difference in sin and offense. Sin can be destroyed by suffering the fruits (hell etc) of sin, but offense cannot be destroyed without pleasing the one who has been offended. That is why offense is more terrible than sin.

 A Jeeva (soul) wants to go towards God, but by making him a disciple, he gets stuck with the Guru. Now how will he go towards God? Guru became an obstacle in the journey towards God! Guru is He, who confronts you with God, who develops your faith and belief in God; like- Hanumanji developed Vibhishan's faith in Ramji, not in himself -

"सुनहु बिभीषण प्रभु कै रीती, करहिं सदा सेवक पर प्रीती

कहहु कवन मैं परम कुलीना, कपि चंचल सबहीं बिधि हीना

प्रात लेइ जो नाम हमारा, तेहि दिन ताहि न मिलै अहारा

....अस मैं अधम सखा सुनु मोहू पर रघुबीर....

....कीन्ही कृपा सुमिरि गुन भरे बिलोचन नीर.... "

(Maanas, Sundarkand - 7)

Shri Sharananandji Maharaj has written-

"Those lecturers who prove their own personality instead of God's, and bind the relationship of disciples with themselves instead of binding them with God, they do a huge disaster." (Prabodhani)

Instead of having faith-belief in a person, by having faith-belief in God there will be greater benefit, quicker benefit and especial benefit. That is why that Guru who makes the disciples believe in the Guru himself, makes them serve him, makes them chant His name, makes them meditate upon His own form, gets himself worshiped, gives his own eaten food, gets his own feet washed, such a guru takes towards downfall. One should beware of him.  (to be continued......)

From book in hindi "Kyaa Guru bina Mukti nahi", English, "Is there no Salvation without a Guru?" by Swami Ramsukhdasji.

If in doubt regarding the translation, please read the original Hindi message by Swamiji.  

FOR MESSAGE IN HINDI PLEASE VISIT Date : 12th January, 2012 ‒ गुरु बननेका अधिकार किसको ?

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

Who has a Right to be a Guru?

Guru's glory has been said to be greater than even Govind (God). But this glory is of that guru who can liberate the disciple.  It is said in Srimad Bhagavat - 

'गुरुर्न स स्यात्स्वजनो न स स्यात

पिता न स स्याज्जननी न सा स्यात

दैवं न तत्स्यान्न पतिश्च स स्या -

न्न मोचयेद्यः समुपेतमृत्युं" ...

(Shrimad Bhagvat 5/5/18)

ie: One who does not deliver from death, that Guru is not a guru, that relative is not a relative,  that father is not a father, that mother is not a mother, that Isht-dev (favorite deity) is not isht-dev, and that husband is not husband.

That is why saints have said –

'चौथे पद चीन्हे बिना शिष्य करो मत कोय'.    Purport is that as long as you do not have the power to liberate your disciple, you should not become a Guru, because it is a deadly sin to be a Guru and not to lead the disciple to attain enlightenment.

'हरइ सिष्य धन सोक न हरइ, सो गुर घोर नरक महुँ परइ' (Maanas, Uttar - 99/4)

i.e. one who takes away the disciple's money, but does not take away his suffering, such a guru falls into terrible hells.

He falls into terrible hell because the disciple could have gone elsewhere to attain salvation, but by being tied up with that guru,  he was unable to do so.  The disciple was gifted with a human body to be enlightened, but the (fake) Guru obstructed his way. 

It is like a dog entered a house, and the house owner closed the door. There was nothing to eat in the house. Now that dog did not get anything to eat in that house, and it cannot go anywhere else to get food. This is the condition of present day disciples.  Neither can the Guru himself benefit the disciple, nor does he let him go elsewhere. If he tries to go elsewhere, the Guru scares him that being my disciple you are going elsewhere!

Respected Shri Karpatriji used to say- "A guru who makes disciple, but cannot liberate him, that gurubecomes a dog in his next birth and the disciples become ticks and sucks his blood.”

'मंत्रीदोषश्च राजानं जायादोषः पतिं यथा

तथा प्राप्नोत्यसंदेहं शिष्यपापं गुरुं प्रिये'

(kulaarnavatantra)

ie: 'just like a minister's wrong-doing affects the king, wife's wrong-doing affects the husband, similarly, the disciple's sin passes on to the Guru.

'दापयेत स्वकृतं दोषं पत्नी पापं स्वभर्तरि

तथा शिष्यार्जितं पापं गुरूमाप्नोति निश्चितं'

(Gandharvatantra)

i.e. 'Like wife's vices and faults are received (suffered) by her husband, likewise, sins accumulated by the disciple are certainly acquired by his Guru.'  

From book in hindi "Kyaa Guru bina Mukti nahi", English, "Is there no Salvation without a Guru?" by Swami Ramsukhdasji.

If in doubt regarding the translation, please read the original Hindi message by Swamiji.

FOR MESSAGE IN HINDI PLEASE VISIT Date : 11th January, 2012 – गुरु बननेका अधिकार किसको ?

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