The Aim of Human life

The Aim of Human life

Shree Hari

31th March, 2012, saturday

Chaitra Shukla ashtmi, Vikram Samvat 2069, Shaniwar

(cont.)

Really speaking it is the utility of the human body which is significant. If it is utilized properly, it can attain devotion to God, emancipation and detachment from worldy affairs. There is nothing which can't be achieved in this human body. It is mentioned in the Gita that the highest goal is the realization of God and there is no greater gain than this: —

yam labdhvaa chaaparam laabham manyate naadhikam tatah

                                                                            (6/22)

Further in the same couplet it is mentioned that having obtained this a man is notmoved even by great sorrow. Even if the body is cut into small pieces for any reason, he feels happy, peaceful and blissful. His happiness cannot be reduced. That state which is free from the contact of pain is called Yoga—

tam vidyad dukhsanyogaviyogam yogasangyitam (6/23)

In that state there is so much of bliss that sorrow disappears altogether. This is the significance of human body because that 'Yoga' can be attained in it. But how painful it isthat a human being instead of attaining it, paves the way to hell by committing sinful acts such as falsehood, fraud, dishonesty and betrayal!

Therefore we should be aware that after getting this human body we have neither to go to hell nor to eighty-four lac forms of lives. Why should we get low form of life? By committing theft violence, murder, adultery and by eating forbidden food and doing forbidden actions one goes to hell. By giving this human body God has given us such an opportunity which even the demi-gods can't obtain. In this form of life we can attain the highest gain. It provides us peace, happiness and bliss, devoid of sorrows, Even then if we commit sinful acts, we commit a serious blunder indeed.
If you get a valuable thing, you should take us full advantage. If the philosopher's stone (Paarasa) touches iron, iron is changed into gold. But if you use it to grind sauce or even to hurt your head, you are responsible for the misfortune. Similarly by getting this human life, if you go to hell by committing sinful acts, it is like hurting the head and to be engrossed in worldly enjoyments is like grinding sauce. (cont.)

From ‘Jivanopayogi Pravacahna’ in Hindi by Swami Ramsukhdasji Maharaj.

Ram Ram

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 29h March, 2012 "Maanav-jivan kaa lakshya"

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The Aim of Human life

Shree Hari

30th March, 2012, friday

Chaitra Shukla shaptami, Vikram Samvat 2069, shukrawar 

If we consider seriously, it becomes clear that human being alone is aspirant for God-realization. Just as the stage of celibacy is meant for studies, the human body out of eighty-four lac forms of lives is meant for knowledge—divine. This opportunity or ability or knowledge is not found in other bodies. The gods have power of understanding, but they are engrossed in immense worldly pleasures and enjoyments. A person engrossed in worldly pleasures can't even decide to attain God-realisation. It is generally observed that rich people don't attend good company (Satanga). Extremely poor people also don't attend good company because they are worried about their livelihood. Creatures of hells lead a very miserable life, so they have no opportunity for God-realization. The demi-gods have a lot of wealth and prosperity but they can't think of God-realization because they are too much engrossed in pleasures and enjoyments. It is only the human being who can realize God. Demi-gods has endowed him with this ability and authority. Hence the human body is more significant than that of the demi-gods.

The body of a demi-gods is extremely pure as compared to a human body which is very dirty. If a swine besmeared with filth comes near us, we don't like its presence because it stinks badly. Similarly the demi-gods feel a kind of bad odour coming out of our bodies because their body is celestial. Human bodies have-predominantly the earth-element while the bodies of the demi-gods predominate in fine-element. But there is greater significance of human body because human beings have got the right to attain God which is not available even to the demi-gods.

In Uttara Kanda, the seventh canto of the Ramacaritamanasa, Garuda puts a question to KakabhuSundi. "Which is the best form of life?" Kakabhusundi replies that human life is the best form of life because all other beings whether they are movable or immovable aspire for it—

Nar tan sam nahin kavaniu dehi,

Jiv   charaachar    jaachat   tehi.

                                                 (maanas 7.120.5)

Further it is pointed out that the; human body provides an opportunity to go either to hell or to heaven or to attain salvation and in this body one may acquire knowledge of God (Paramaatma), detachment from the world and noble devotion to God —

Narak  swarg   apabarg  niseni,

Gyaan biraag bhagati subh deni.

                                                    (maanas 7.120.5)

This body is like a railway junction from where you can travel in any direction you like. This is the importance of human life. But it has been mentioned earlier that in this life we may go to hell. Is it significance or reproach? It is reproach. But its significance is that the highest goal viz., salvation or the lowest goal viz., hell can be attained in it.

From ‘Jivanopayogi Pravacahna’ in Hindi by Swami Ramsukhdasji Maharaj.

Ram Ram

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 29h March, 2012 "Maanav-jivan kaa lakshya"

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All are Eligible to Learn

Shree Hari

29th March, 2012, thursday,

Chaitra Shukla Shaptmi, Vikram Samvat 2069, guruwar 

A good person never considers himself superior and considers someone else inferior. If a Brahmin is a good and decent person, he will never criticize a Kshatriya, Vaishya, Sudra as inferior and vice versaa. Nowadays those who criticize others, whether it be a Brahmin or an ascetic (Saadhu), what kind of person must they be, think about it ! They cannot be decent and geniune individuals. 
There are all sorts of people in this world. Among women, there are those that are like Sitaji and others like Surpankhaa. Among men there are those like Shri Ramji and others like Raavan. In the scriptures all types of points are covered, but all these are for your learning and growing, not for criticizing. In the teachings is - "Ramaadivad vartitavyam na tu Raavanadivat." In other words, behavior should be like Shri Ram, not like Ravana.

In Sundarkand (59:1-6), the ocean speaks the following. The ocean comes in the form of man, in front of Lord Rama and begs for forgiveness. He says - Father ! The earth, water, fire, air and ether, all five are inert. Being water, I too am inert in nature. For purposes of creation, only You have created these five. The properties and the nature of each, cause them to live
in happiness within their own limits, boundaries and customs. Lord, it was good that I was taught a lesson. But these customs, boundaries and limitations are also set by you.

"Dhol, gawaar, sudra, pashu aur naari" they are all eligible to learn. The ocean says -"maryaada puni tumhri kinhi" i.e. the customs, limitations and boundaries under which we live, that too has been created by you; in this where are we at fault? The fault is only Yours ! Then the ocean says –

                                        "Dhol, gawaar, sudra, pasu, naari; Sakal taadana ke adhikaari."

Now if you inquire on the word "taadana" as to what does it mean here ? The ocean has said "Prabhu bhal kinhi mohi sikh dinhi", which means that it was good that Lord you have taught me a lesson, therefore from this conversation and it's direction, the word"taadana" is really about teaching a lesson, about educating, learning and not about punishing, beating or scolding.

Therefore it is so important to understand the background and the setting, in which particular words are spoken.

From "Matru Shakti Ka ghor Apamaan" in Hindi by Swami Ramsukhdasji.

Ram Ram

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 28th March, 2012 "Matru-Shaktikaa Ghor Apamaan"

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A Good Person Never Criticizes Another, Rather He Only Criticizes Him

A Good Person Never Criticizes Another, Rather He Only Criticizes Him

Shree Hari
27th March, 2012, Tuseday
Chaitra Shukla Panchami, Vikram Samvat 2069, Mangalvaar 

Nowadays the times have become really bad. Whatever we do not understand, we misrepresent. Have a little mercy, minimally at least try to understand what is being said. But the intellect has been totally misused. We have believed that we are so very intellectual, that there is no empty room (space) left in our brains. Two scholarly men having a discussion is like two stones rubbing against each other. All it will do is lead to friction and sparks. Can there be any peace in this type of encounter? One has to be a student. One has to be humble. The pot has to be a little empty in order to hold more stuff. If the pot is already filled to the brim, how can we try to stuff more in it? If there is some space left in you then you will be able to absorb some new ideas and points.

If one wants to better comprehend whatever is written in any of the scriptures one has to first see it in the proper light. Under what context a particular incident happened, one must study and understand that scenario. A well-educated, intelligent lady in a college where I was given a discourse asked me to speak on why women folks have been criticized by Goswamiji in his writings-

Dhor gawaar sudra pasu naar

Sakal  taadanaa  ke adhikaari

I asked her if she knew where this verse was written ? She said Ramayana. When I asked where specifically in the Ramayana, she said Ayodhyaakaand. Further when I asked, what was the occassion or background surrounding this verse ? She said, where women have been described, that is where it is written.Then I told her, see, you are very well educated, you are a graduate, when aneducated person speaks, then they must speak properly, knowing all the specifics and facts around the conversation. When one wants to make a point or prove something, then it must be well thought out and spoken –

           baith sabhaa vich moondhe baahar,

  vachan   kaadhi   je   sauch  vichaar.

If you have any doubts then first take the main scripture and see where this particular verse is being addressed ? Through whom does Goswamiji address this particular spoken verse ? Who speaks it ? Minimally these need to be inquired, before doubting what is being said. Without having first inquired in to the specifics, straight away blaming Goswamiji, that he has criticized the women folk and condemned them, is a grave mistake –"Nij agyaan Ram per dharahin." (Manasa 7:73:9).If men condemn women folks or vice versa, then they are both dishonest. To consider one sex superior to the other and to put down another sex is not true humanity. Goswamiji prostrated before Sitaji lotus feet, then how could he criticize or condemn the women folks the female se

 janaka  suta  jag  janani jaanaki,

atisaya priya karunaanidhaan ki.

 taaku jug pad kamal manaavaun,

  jaasu kripaa nirmal mati paavaun.

                                         (Manasa Balakaand 18:7-8)

 Brothers ! A good person never criticize another, rather he only criticizes himself.

From "Matru-shakti Kaa ghor apamaan " in Hindi by Swami Ramsukhdasji.
Ram Ram

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 27th March, 2012 "Matru-shaktikaa ghor apamaan"

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Happy New Year

Happy New Year 

Gist: Those who become satisfied by accepting a Guru, thus limiting their Satsang, place obsticals in their spiritual progress. True and intense seekers that desire their own salvation, never stop anywhere. They are not stalled by anyone or anything until they have attained enlightenment. They will not limit themselves by considering anyone particular person as their Guru. If there is intense longing for God Realization, God Himself will aid in placing the true seeker with right associations and great Souls.

Mark of a True Seeker

Man makes someone a Guru and says - "Mein sagura ho gayaa hu, maine guru dhaaran ker liya, mein niguraa nahi rahaa." i.e. I now have a Guru. I have accepted a Guru, I am no longer without a Guru," believing this, he becomes satisfied. This outlook will become an obstical in his spiritual progress, because he will thereafter not consider anyone else as his Guru, he will not do satsang with other spiritual Souls, he will not listen to spiritual lectures and discourses by others. All this will be an immense roadblock in attaining salvation.

In reality, those that desire their own salvation, they will not stop at any place by considering anyone particular person as their Guru. Rather they continuously inquire and remain intense seekers of their own salvation. They will never be spiritually satisfied, till they have attained enlightenment. Not only that, but even on attaining enlightenment, they do not get contented, rather contentment and satisfaction just naturally happens in them. This is their state of helplessness !

One should be content and satisfied when it pertains to past actions and the fruits that are destined to come. Also under favorable and unfavorable situations, one must remain content. But one must never be satisfied, in vigor over new aims, goals, actions, and in realization of God. Rather until one has not attained enlightenment, a true spiritual seeker must never stop anywhere and must not be stalled by anything.

If God Realization or Self Realization is not being attained or is not happening inspite of an association of a great Soul or staying in an Organization, then there is nothing wrong with changing the association of the great Soul or Organization. Many Saints have done this. If there is intense longing for Realization, and you do not desire to change the association of the great Soul or Organization, then God will forcefully change these. On changing these, all will be alright.

From "Saccha Guru Kaun Hai" by HH Sri Swami Ramsukhdasji Maharaj in HIndi pg 11-13

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

FOR MESSAGE IN HINDI PLEASE VISIT Date : 20th March, 2012 "Sachchaa Guru Kaun ?"
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Essence of All Spiritual Disciplines

Essence of All Spiritual Disciplines...(continued)

Boyhood, youth, and old age - these three states (stages) are of the gross  (physical) body while attaining another body after death is the stage of the subtle and causal bodies.  At the death of the body, the gross body is left, but the subtle and causal bodies accompany the soul.  Unless a man is liberated, his affinity for the subtle and causal bodies persists.  It means that the self transcends the gross, subtle and causal bodies and their states.  The body and its states change but the self remains the same.  

Birth and death are related with the body, not with the self.  The age  of the self is beginning-less and endless, within which numerous detachment are axiomatic.  It is because of detachment (untaintedness) that in spite of acquiring numerous bodies we remain the same, but it is because of the assumed affinity and attachment  to the body that we acquire numerous bodies.   The assumed attachment does not stay but we grab hold of new attachments.   If we do not catch hold of new attachments, 

salvation is axiomatic.  

At the death of Bali, Lord Sri Ram tells Tara -  

"tara bikal dekhi raghuraayaa;
dinh gyaan hari leenhee maayaa chiti jal paavak gagana sameeraa;
panch rachit ati adham sariraa pragat say tanu tav aage sovaa;
jeeva nitya kehi laagi tumhe rovaa upajaa  gyaan charan tab laagi;
leenhesi param bhagati bar maagi(Manasa, Kiskindhaa.  11/2-3)   

"When Lord Ram saw Tara perturbed, lamenting the death of her husband, He having removed her ignorance, imparted her knowledge of the perishable nature of the body and the eternal nature of the soul.   He told her, "this body consisting of the five subtle elements - earth, water, fire, ether and air, is lying before you, while the soul is eternal,  so why do you lament?" When she  came to know the real nature of the body and the soul, she bowed to the Lord's feet and she prayed to Him to grant her the boon of having supreme devotion to Him."  

Space, time , objects, persons, states, circumstances and incidents etc. all change but self does not change. Self constantly remains the same.   The three states of wakefulness, sleep and sound sleep change but "self" remain the same in the three states.  Therefore the 'self" knows the three states and their change (beginning and end).  From the gross viewpoint there is an illustration.  We came from Haridwar to Rayawala to Rishikesh.  Had we lived only either in Haridwar or Rayawala or Rishikesh, how could we have come from Haridwar to Rishikesh.  Therefore we are not the permanent residents of either Haridwar, or Rayawala or Rishikesh.   We are different from them. Haridwar, Rayawala, Rishikesh are different, but the one who knows all three are one and the same.  Similarly we (self) remains the same in all states.  Therefore we should perceive the uniform self, instead of perceiving the changing body (world).

Rahataa roop sahi ker raakho, bahtaa sang ne bahije." 

As the three gross, subtle and causal bodies are not ours, so also the actions performed by the gross body, thinking and reflection performed with the subtle body and the steadiness and trance experienced with the causal body are not ours.  The reason is every action begins and ends.  Every thought appears and disappears.  After steadiness there is unsteadiness (volatility) and there is deviation (relapse) from trance.   Action, thinking  (reflection), steadiness and trance - no state persists continuously. They appear and disappear but we (the self) never appear and 

disappear, we exist at all times (continuously, uninterruptedly). 

 (to be continued) 
From book "Sab Sadhano ka Saar" in Hindi by Swami Ramsukhdasji

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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 17th March, 2012 "Sab Sadhano ka Saar"

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Acceptance and Belief leads to Salvation

Acceptance and Belief leads to Salvation...

Gist: Faith, Belief and Acceptance from the Self (swayam, core being) are key in leading us to salvation. Once a devotee engages in God, his ignorance and lack of knowledge, is removed by God Himself. This ignorance is removed for even those that don't believe in God, but have a keen inquiry into the Self. 

In reality, God is Ultimate Guru, because whoever receives knowledge, wisdom,enlightenment, he receives it all from only God.Acceptance and belief within, leads to Salvation
If a person possibly meets a great Soul, a real Guru, and if he believes him to be a Guru (remover of ignorance), and has faith and belief in him and his words, then only will the person gain from this association. However if he himself from within (swayam) does not have faith and belief, then inspite of having a direct encounter with God Himself, he will not attain salvation. Lord Krishna gave discourses to Duryodhan, and tried to convince him to not engage in the war with the Pandavas, then too there was no affect on Duryodhan. The Lord Himself cannot do anything, when the person does not listen. The point is, it is only the acceptance by the Self (swayam), the belief within that leads to Salvation. Therefore Gita says, that it is by the Self that the Self has to be inspired, lifted up and realized. "Uddhare daatmanaan.... (Gita 6:5).
In Path of Knowledge (Jnana Yog), Gita addresses the worship of a Teacher (spiritual guide), but in Path of Action (Karma Yog) and Path of Devotion (Bhakt Yog), Gita does not indicate the need for a spiritual master. When feelingsarise within, whereby a man is no longer satisfied by animalistic and inhuman selfish actions, and he desires to give up these selfish intents, selfish enjoyment of pleasures, at that point he becomes devoted to service of others (karma yogi). That karma yogi on his own, attains Self-realization."Tatasvayam yogsansidhah kaalenaatmani vindati." (Gita 4:37).
That One, from whom we receive knowledge and wisdom, from whom a true path isrevealed, from whom our duties in life become known, from whom our direction andaim in life becomes crystal clear, that is the Essence of a Guru (Guru tattva).That Guru tattva resides within each and everyone of us. That Guru tattva thatreveals the Truth, whether it comes from an individual or scriptures etc.,consider them to be your Guru.
There is this one incomprehensible divine force, which is behind the smooth functioning of this entire universe. When human beings develop faith in this divine force, at that point in time, they begin to walk the path towards God.Once a devotee engages in God, his ignorance and lack of knowledge, is removed by God Himself (Gita 10:11); and God Himself becomes the one to give salvation and whirl him out of the cycle of birth and death (Gita 12:8).
God has this unfathomable generosity, immense compassion that the one who does not believe in Him, the one who criticizes Him, one who is an atheist, even if in these individuals if there is a keen desire and inquisitiveness to know the inner Self, to gain spiritual knowledge, than with His blessings, they too attain this essential Knowledge and Wisdom.
In reality, God is Ultimate Guru, because whoever receives knowledge, wisdom, enlightenment, he receives it from God only. That knowledge wherever, and from whomever it is revealed, whether it be from a particular individual or from aparticular scripture etc. that is considered the Guru (spiritual teacher), but at its very core, it is God Himself who is the Guru of all.
From "Sacchaa Guru Kaun " in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 18th March, 2012 "Sachhaa Guru Kuan ?"

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Essence of All Spiritual Disciplines

Essence of All Spiritual Disciplines...(continued)


As a dining room is the place where meals are eaten, so is 
this body a place where pleasure and pain is experienced. He, who experiences pleasure and pain, is not the body, but the self which identifies itself with the body. The place of experience is different from the experience. The body is like the garment which is different from us. As by changing numerous clothes, we don't become numerous, we remain the same. As by discarding old clothes we don't die and by wearing new clothes we are not born, similarly by casting off old bodies we don't die and by acquiring new bodies we are not born.* It means that the body is born and it dies but we are not born nor do we die. If we (the self) died, who will bear the fruit of sinful and virtuous actions? Who will go to different wombs and to heaven and hell? Who will be bound? Who will be liberated? Our life does not depend on this body. Our life is very long – beginning-less and end-less. We are not born at the time of new creation, nor do we die at the time of final dissolution, but we remain the same – "sargeapi nopjaayante pralaye na vyathanti cha" (Gita 14/2)
Our nature and the nature of the body are totally different from each other. Neither have we union with the body, nor does the body have union with us. As the body lives in the world, likewise we don't live in the body. There was never our union with the body, nor is, nor will be, nor can be. In fact we don't need the body. Even without the body, we don't lose anything. Till now we have acquired and cast off numberless bodies but has it made any difference in our existence? What loss have we sustained? We have remained the same – "Bhootgraamh sa evaayam, bhootvaa bhootvaa praleeyate" (Gita 8/19) 
All people realize the absence of body, senses, mind, intellect and ego but no one ever realizes the absence of the self. For example in sound sleep, I died. The reason is that even in the absence of the body, we existed. So when we are awake, we say that I slept so soundly, that I knew nothing. It means that we existed the same in sound sleep. It proves that our existence does not depend on the body, senses, mind, intellect and ego. All – gross, subtle and causal bodies cease to exist but the self never ceases to exist. (to be continued) 
From book "Sab Sadhano ka Saar" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 15th March, 2012 "Sab Sadhano ka Saar"

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Essence of All Spiritual Disciplines

Essence of All Spiritual Disciplines

First and the foremost a sadhak must understand this point 
very well that I am that Divinity and Existence, I am not in body form. We say that what I was in childhood, that alone I am today. If we look at the body, then from childhood to now it has changed so much that we cannot even recognize it, then to we are that alone - this is our experience. In childhood it was playing and jumping around, later it was studying, now it is doing a job - business. Everything has changed, but I am the same one. Because the body does not remain the same even for a single moment, it is constantly changing. 

The point is that which is changing is not our "Self Identity" (swaroop). That which is unchanging is our true identity (swaroop). Till now we have taken on countless bodies, but all bodies left, we have remained the same. At time of death too, this body will leave us, but we will go in many wombs, in heaven and hell, in various "lokas", salvation will be ours, we will go to God's abode. 

The point is that our existence "IS-ness" is not dependent on this body. With the growth or decrease in size of this body, in weakness -strength, on being a child-aged, whether the body is there or not, there is no difference in our existence. Just as when we stay in a certain house, then we do not become that house. the house is separate and we are separate. The house remains right there, whereas we leave the house and go. Similarly the body remains right here, and we leave it and go away. 

The body becomes soil (earth), but we do not become soil/earth. 
Gita has said our true self identity is - 
"Nainam chindanti shastraani naivam dahati paavakah |
Na chainam kledayantyaapo ne shoshayati maarutah || 
Acchyodhyoyamdaahyoyankledhyoshoshyaeva cha | 
Nityah sarvagatah sthaanurchaloyam sanaatanah || (Gita 2/23-24)
"No weapons can cut it, no fire can burn it, no water can wet it, no 
wind can dry it. The indweller of the body can neither be cut, burned, wetted, nor dried, as it is eternal and all pervading, steady by nature, and eternal. " 
The point is the department of the body is entirely separate 
and the unchanging indweller in the body (Self) its department is entirely separate. Our Self is not attached to any body. , therefore in the Gita God has called it "sarvavyaapi" "all pervasive" - "Yena sarvamidam tatam" (2/17) , "sarvagatah" (2/24) pervades equally everywhere. The point is that the Self is not restricted to one body, rather it is all pervading. 
The body is formed on the earth (in the womb of the mother), walks about on the earth and merges in the earth after death. After death it assumes three forms – if it is burnt, it runs into ashes; if it is buried, it turns into earth and if it is eaten by animals, it turns into excrement. Therefore the body is not important but the self is important. 

Though the self rather than the body exists yet a striver 

commits a mistake that first he perceives the body and then 

perceives the self in the body; first he perceives the appearance and  then perceives the reality. How long will this applied polish last? An aspirant should think over whether the soul (self) or the body first existed. If we think over it, it is proved that the self existes first and the body is formed later. Therefore our sight should first be turned to the self, not to the body. 

From book "Sab Sadhano ka Saar" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 14th March, 2012 "Sab Sadhano ka Saar"

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Essence of All Spiritual Disciplines

Essence of All Spiritual Disciplines
The very "Self Identity" (swaroop) of all beings is only "Divinity and Existence." That very Existence is in the form of "Truth" (Sat), Consciousness (Chit) and Bliss (Anand). That very "Divinity and Existence" (Sattaa) ever remains (i.e. eternally-constantly) "AS-IS", without modification and free of all attachments. When a man forgets his very Self, (swaroop), then pride of body-consciousness arises, i.e. 
He begins to consider himself to be the body. 
This assumed relationship of the body is of three kinds - 
1. I am this Body
2. This Body is Mine
3. This Body is for Me. 
We perceive only two things - 
1. Perishable (inert) and 
2. Imperishable (conscious, sentient being)
 

The two are completely different and separate. In the Gita these have been called - 
1.   Body and Indweller in the body 
2.   Perishable (Kshar) and Imperishable (Akshar) 
3. Field (Kshetra, Body) and the Knower of the Field (Kshetrajna, Soul). 
Saints have called these "Not" (Nahin) and "Is" (Hai). The 
"Self" i.e. Self Identity (swaroop) is "Indweller of the Body" (shariri). It is "Consciousness" (chetan), Indestructible (avinaashi), Imperishable (akshar), knower of the field (Kshetragya) and "IS" (Exists, Hai). That which is "Not" i.e that which is 'Not Self' i.e. Not our swaroop, is in the form of this body, and it is inert (jad), destructible, perishable, and O' Lord O' My Lord May I never forget You is "Not" (Nahin). That which is in the form of "IS" (Hai roop) is ever attained and that which is in the form of "NOT", is acquired and lost. 
There is one vital point that by perceiving "IS", the real and 
pure "IS" is not perceived, but by perceiving the "Not" in the form of "Not" , the real "Is" is perceived. The reason is that when we hold that "I am pure, enlightened, liberated soul", we apply our mind intellect, we apply our tendencies and thus along with "IS", the "Not" (mind-intellect, I-ness, tendencies) will also blend in. However, when we hold that "I am not the Body, the Body is Not Mine and this Body is not for Me, in this manner by perceiving "Not" in the form of "Not" then all including the tendencies will go with "not" and the Real and Pure self as "IS" (Divinity) remains. 

Let us take an example - After sweeping the floor with a 
broom to remove the dirt, one puts aside (sacrifice) the broom as well, and thereafter what remains is a clean house. It means that when "I am the Soul" is thought by the mind and determined by the intellect, our relationship continues to remain with that disposition "I". 

But when we hold that "This body is not me", we sever relationship 
with both the body and the disposition "I" and what remains naturally 
and on it's own is the pure Self as Divinity. Therefore in Self 
Realization the spiritual discipline of negation is most important. For this discipline arising from negation, it is essential for a spiritual aspirant to accept three things - I am not this body, this body is not mine and this body is not for me. As long as the sentiments remains within an aspirant that I am this body, this body is mine and it is for me, till then however much he may study or listen to discourses, or even preach the gospels to others, he will neither attain peace, nor salvation. Therefore at the beginning in the Gita, the Lord has laid special emphasis on this point for a sadhak, on the fact that you are not the body that undergoes changes such as birth and death. 
From book "Sab Sadhano ka Saar" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 13th March, 2012 "Sab Sadhano ka Saar"

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

DESIRES

DESIRES.........continued
 

One who has no desires within, his needs are met by nature (prakriti) on its own. 
That which does not stay with us always, nor do we stay with it forever, to desire its acquisition or draw pleasure from it, is foolish and degrading. 
By desiring happiness, happiness is not granted. This is a rule. 
You may become a saint or you may be a householder, but as long as desires (to acquire something) remain within you, till then there will not be peace. 
If you want peace then give up "this should happen and this should not happen" and accept "whatever God wills, that alone should take place."
All acts done with desire are unreal, their fruit is perishable. 
Seeking (desiring) anything is slavery, and not desiring it, is liberation. 
We are not unfortunate for not getting things. But our misfortune is that being a part of God, we desire perishable things. 
Only by desiring pleasures, dualism arises. On not desiring pleasures, there is no dualism. 
As long as we accept the body as our own, till then desires cannot be wiped out. 
Reflect on, that we remain the same, with or without fulfillment of our desires; then what did we gain by realization of our wish and what loss we suffered from its non-fulfillment? What difference did it make to us? 
From book "Drops of Nectar" in English and "Amrut Bindu" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 9th March, 2012 "KAAMANA"

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