Question and Answers about a Guru

Question and Answers about a Guru
( Guru Vishayak Prashnoutter )

Shree Hari
continued .....

Question: Some people get super natural experience from awakening of Kundalini with the help of some Gurus. What is this?

Answer: Such miracles do happen but they do not help in attainment of eternal bliss or salvation. Salvation takes place when one transcends the body and the world.

Question: I have accepted a mala (chain of beads, like a rosary) from a Guru, but now I have no faith in him. Should I return the mala?

Answer: I never say to return the chain. My advice is that you may count the beads of the mala once ofwith the sacred message (guru mantra), imparted to you by you Guru and the remaining time you should chant the holy name of your favorite deity, according to your liking, study the holy books and attend the divine discourses of exalted souls.

Question: Though I accepted someone as my Guru but now I have lost faith in him. Would it be a sin if I give him up?

Answer: When you have developed a strong disliking for the Guru, and have lost faith in him, it means that you have left him already. Better thing would be, neither to criticize him nor to have any bondage with him. There is no sin or offence in leaving a Guru who is greedy, has strong craving for women, has no sense of distinction between good and bad and indulges in undesirable activities.

The scriptures recommend leaving such a Guru -

Gurorpyavaliptasya kaaryaakaaryamajaanatah |
Utpathpratipannasya oarityaago vidheeyate || (Mahabharat, Udhyog. 178/48)

"If a Guru, out of his false ego, forgets what to do and what not to do and proceeds on a wrong path, he should be given up, it is sanctioned by the scriptures."

Gyaanaheeno guroostyaajyo mithyaavaadee vikalpakah |
Swavishraanti na jaanaati parashaanti karoti kim || (Sidhsidhaantsangrah, Gurugeeta)

"An ignorant, untruthful and confusing Guru should be given up, because the one who could not attain tranquility and peace himself, how can he give peace to others?"

Patitaa guruvasyaajyaa maataa cha na kathnchan |
Garbhdhaaranaposhaabhyam ten maataa gareeyasee ||
(skandpuran, Ma. Kou. 6/7, matsyapuran 227/150)

"Though a degraded Guru is to be renounce a mother is never so. Giving birth to a child and then upbringing him make a mother much greater than Gurus." (to be continued)

From book "Is Salvation Not Possible without a Guru?" 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 : 25th August, 2012 Guru Vishayak Prashnoutter http://www.satcharcha.blogspot.in

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Question and Answers about a Guru

Question and Answers about a Guru
( Guru Vishayak Prashnoutter )

Shree Hari

Question: It is believed that when a Guru gives a secret teaching (Guru Mantra), it becomes more effective, is it true?

Answer: Such a secret teaching or Guru Mantra shall be effective only when the Guru (teacher) himself is effective. One who does not possess any effective power, how can he impart effective power through his secret mantra? Therefore it is said -

Vachan aagale sant ka, hariyaa hasti dant |
Taakh na tute bharam ka, saindhe hi binu sant ||

It means that utterances of a realized saint are as powerful as the teeth of an elephant, which break open the doors of ignorance. An elephant can break the doors of a fort with his teeth, but without the elephant, and merely with his teeth alone, one cannot break the doors even if they so desire. The reason being that the actual strength is in the elephant, and not only in his teeth. Similarly, effective influence lies in the life experiences and impressions (anubhav) of the saint and not in his hollow utterances alone.

Now a days so many people are fond of becoming Gurus and propagating their sects, but none of them are bothered about the salvation of human beings. By giving a secret mantra, the size of such sects expands, but it does not help in attaining knowledge of the truth. You can attain the truth only when you practice the spiritual discipline according to your belief, faith, inclination (ruchi) and ability. All types of worship and prayer are good, but the one that takes place spontaneously and naturally is genuine, while those which require special efforts are all artificial.

These days the seekers and devotees are facing a big dilemma. The Guru has given Krishna mantra, while the disciple's inclination is towards Ram Mantra, what to do? In this matter, my sincere advice is that one whose inclination, faith or devotion is towards Lord Ram, should worship and chant the name of only Ram. Prayer and worship are effective only when these are in tune with the devotee's nature and inclination. The forcibly imposed acts of worship never produce any effective result.

The mantra in which you have dedication and faith, that mantra will naturally acquire powers. The reason being that the real power is God's, not some individuals. The spiritual powers possessed by sages like Agastya and Vishvamitra etc., were not given to them by their Gurus, but were derived from God through their immense efforts and dedication. The power of God is eternal, ever present and ever available for all. There is no question of any partiality. Whosoever seeks it, gets this power abundantly.

Question: How will awakening of Kundalini take place without a Guru?

Answer: God Realization does not take place by the awakening of Kundalini. Salvation does not take place. By stirring and instigating a sleeping female snake, can you attain salvation? Somebody enquired with Swami Sharananandaji's view on Kundalini. His simple reply was that, "We know that we have no relation with Kundalini. It hardly matters whether Kundalini sleeps or is awakened, what has it got to do with us? Kundalini is in the body and not in our true self. How will a striver transcend the body by the awakening of Kundalini? Without transcending the body, how will he attain salvation? Salvation is possible only when you are fully detached from the body. (to be continued)

From book "Is Salvation Not Possible without a Guru?" 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 : 24th August, 2012 Guru Vishayak Prashnoutter http://www.satcharcha.blogspot.in

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Question and Answers about a Guru

Question and Answers about a Guru
( Guru Vishayak Prashnoutter )

Shree Hari
Question: How can salvation be attained without a Guru because it is mentioned in Ramacharitamanasa that no one can cross the worldly ocean without a Guru?

"Guru binu bhav nidhi tarayi na koyi" (Manas, Utter. 93/3)

Answer: It is also mentioned in the same Ramayana that -

Guru shish badhir andh ka lekhaa | ek na sunai ek nahin dekhaa ||
Harayi shishya dhan sok na harayi | so gur ghor narak mahun parayi || (Manas. Uter. 99/3-4)

It means that salvation is not possible with the help of a fraud Guru. Only having a Guru is not sufficient. Salvation is only possible when you follow the path shown by a real saint and in that case he is your Guru. Saint Dattatreya has mentioned about his twenty-four Gurus in Srimad Bhagawat. It clearly establishes that a person can attain salvation from teachings of any noble soul. Therefore having a Guru is not as important as following the noble teachings. When anybody's teachings help us to attain salvation, he becomes our Guru even without declaring so. On the contrary if we have a Guru but we do not follow his teachings, it amounts to be a sin and offence and it will not lead us to salvation.

These days a large number of persons are initiated as disciples collectively. In such cases neither the Guru nor the disciples feel concerned about their salvation. The Guru is not worthy to lead the disciples to salvation and the disciples are not allowed to go somewhere else. Hence it creates a hindrance in the upliftment and salvation of the disciples!

Question: This is a common belief that a person who does not have a Guru, cannot attain salvation. Therefore is it not essential to have a Guru?

Answer: How can a person who can differentiate between good and evil be called one without a Guru? Everyone possesses the discretionary knowledge (vivek) to judge good and bad. He also knows to repeat the Name of the Lord, to remember God and to not harm anybody. The source of all this knowledge is a Guru whether we accept him as a Guru or not.

A person who has made a Guru but does not follow the teaching of his Guru is indeed "guru-less" and is held at fault for disobedience but how can a person who does not have any Guru be blameworthy?

It is not necessary that one can attain salvation simply by having a Guru, but one can attain it by one's own yearning and strong desire, not by having a Guru.

God is the Guru of the whole world " Krishnam Vande Jagatgurum" You are also a part of this world, then how can you be without a Guru? Therefore stay in company of noble saints and follow their teachings. Guru-disciple relationship or bondage is never required. Actually the God realized enlightened and devoted saints never like to have disciples. They show you the path to salvation, but do not make disciples. If you follow as many of their teachings without making them your Guru, you will be benefited proportionately with certaintly. If you do not follow their teachings, then it shall not amount to be a sin but if you have a Guru and do not follow his commands, it is a sin, an offense. (to be continued) From book "Is Salvation Not Possible without a Guru?" 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 : 23rd August, 2012 Guru Vishayak Prashnoutter http://www.satcharcha.blogspot.in

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Who Can Be a Guru?

Who Can Be a Guru?
( Guru kaun hota hai )

Shree Hari
Who can be a Guru?

The one, under whose guidance we visualize the light of knowledge and who helps us to eliminate the darkness of ignorance - be it in any subject, that person is called our Guru (Spiritual Guide). For instance, the one who shows us the way, when we seek it, is our Guru, whether we accept it or not. We do not need to have a binding relationship with that person. Just like during a wedding, the Pandit (Priest) gets the bride married to the groom and they are bound to each other for a lifetime, and the wife becomes exclusively devoted to her husband. After this, that Pandit (Priest) is not even remembered and it is not even insisted in the Scriptures to do so. Similarly, Gurus's work is completed, once he connects (links) us to God. It means that the Guru helps the person to be in front of God and not to put the person in front of himself or to engage in a binding relation with him. Likewise our duty is to be one with God and not to develop a binding relation with a Guru.

For instance, there are many relationships in the world already, like father, mothers, son, wife, nephew etc. Forming yet another relationship with a Guru, is no different. Now, with the already formed several relationships, there is yet another one formed with the Guru, that is all. Our relationship with Paramatma (God) is eternal and natural, because we are an eternal part of Paramatma (God) - "Mamevaansho jeevaloke jeevabhootah sanaatanah" (Gita 15:7), "Ishvar ansh jeev avinaashi" (Manasa, Uttar 117:1). The Guru's role is to make us recall that forgotten relationship with God and not to form a new one with the Guru.

I often ask, who comes first - the son or the father? The answer that usually is, that the father comes first. But, in reality, if you see, it's the son first, and then the father, because the name "father" comes only when there is a son. First, he is a husband and when a son is born, thereafter he is called a father. Likewise, when the disciple is enlightened with the knowledge of Truth, thereafter is when the guide is called a Guru. Before acquiring this knowledge by the disciple, there is no Guru. That is why it is said -

"Gujaarshraandhkaaro hi rukaarstej ucchyate;
Agyaangraaskam brahma gurureva ne sanshayah"
(Gurugeeta)

It means. "Gu" is darkness and "ru" is light, so one who removes the darkness of ignorance is called a Guru. There is a well-known couplet about a Guru -

"Guru Govind dou khade, kinke laagu paaye;
balihaaree gurudeva ki, govind diyo bataaye."

Guru is accepted with reverence, only when he puts the disciple in front of God. It is purely deception to become a Guru without showing the way to reach and know God. One cannot be called a Guru till one can acquire the qualities of a Guru.

That is why, there is no glory of a Guru on it's own. His glory is realized only when God is standing along with him, for us to see and feel "Guru Govind dou khade" viz., the one who helps us to realize God.

The real Guru is the one who wants his disciple to attain salvation and works for his welfare (salvation), and the real disciple is one who is devoted to his Guru.

Ko va gururvo hi hitopadeshthaa
Shishyastu ko yo Gurubhakt eva (Prashnottari 7)

If the Guru is a realized soul and the disciple acts upon his directions with true feelings, undoubtedly, the disciple would attain salvation.

Paras kera guna kisaa, palataa nahin loha |
Kai to nij paaras nahin, kai beech rahaa bichohaa ||

If the philosopher's stone (paras-mani) cannot convert iron into gold by its mere touch, it means either the stone is not real or the iron is not real or there is some duplicity in between. In the same way, if the disciple is not enlightened with the knowledge of real truth, it means the Guru must not be enlightened or the disciple must not be faithful or there is some insincerity between the two.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Is there No Salvation without a Guru" 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 : 22nd August, 2012 Guru kaun hota hai http://www.satcharcha.blogspot.in

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The Glory of a Guru

The Glory of a Guru
( Guru ki Mahima )

Shree Hari

In fact there is no one who can describe the greatness (glory) of a Guru. In the spiritual texts, reverence for a Guru has been mentioned, as Guru is considered more important than even God. But this importance is for his truthfulness and not for his vanity, hypocrisy or wickedness, which is on a increase now-a-days. It is very difficult to judge who is good, who is bad, who is wrong, who is right. The evil which appears as an evil is easy to remove, but the evils (wrongs) that appear in disguise of virtues are very difficult to eradicate. Ravana, disguised himself as a hermit in front of Sita and Kalanemi impersonated himself as mendicants, Raja Pratapabhanu and Hanuman respectively, so they didn't realize the ambiguity and fell in their trap. Nowadays, the way the disciples are devoted to their Gurus, the Gurus are not deserving. This is the reason that Sethji Jayadayalji Goyandaka used to say "We don't have reverence for the Gurus of today but appreciate their disciples instead, as the devotion of the disciples towards their Gurus is very respectful."

Even the importance of Gurus as mentioned in the scriptures does not deserve to be spread in today's times, as now a days, for their self-interest and greed, the imposters disguise themselves as saints and Gurus. The Kaliyuga also helps in this, as it goes hand in hand with the evil of unrighteousness – "kalinaadharmamitrena" (Padmapuran, Utter. 193/31).

Truthfully, the greatness of a Guru is to be accepted from within and not for spreading or publicizing. Those who talk about Guru's importance and publicize books on necessity of a Guru, prove that they desire to become Gurus themselves and so in that case, they can't do anything for the welfare of others. That is why I am not against a Guru, but I am opposed to hypocrisy of Gurus and their ostentation. Nobody can negate a true Guru.

The Guru is glorified from the view-point of a disciple rather than from the view-point of the Guru (preceptor or spiritual guide). The Guru has a particular way of looking at things, the disciple has his own angle and a third person has his own opinions, but the greatness of a Guru is measured form the disciple's point of view.

The Guru believes that he has been in the background and does not deserve any credit, he has just shifted the disciple's point of view towards and obvious and real truth. The Guru feels that he has just helped the disciple to be aware of the true nature of his self and not contributed anything in any way. On the other hand, the disciple feels that the Guru has given him all his wisdom and whatever good has happened to him is because of the kindness of the Guru. The third person's opinion is that the disciple has achieved enlightenment because of his own devotion.

The real Guru is the one who connects us to God and enables us to realize God. But the one who just talks about it, but does not lead us to God realization is indeed not a Guru. The glory given to such a Guru is artificial and is just to cheat people.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Is there No Salvation without a Guru" 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 : 21st August, 2012 Guru ki Mahima http://www.satcharcha.blogspot.in

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How can God be Realized Quickly ?

Shree Hari Ram Ram  

KINDLY LISTEN TO THIS VERY BRIEF, TWO MINUTE MESSAGE IN SWAMIJI'S OWN VOICE, PERTAINING TO SAVING COWS.   

http://www.satcharcha.blogspot.com/  

dated August 22nd, 2012.  

Thank you,   Ram Ram  

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How can God be Realized Quickly ?
( Shighra Bhagwat Praapti Kaise Ho? )

Shree Hari
(continued)
Meditating on the form of your own "Ishtadevata" (beloved Lord), at this very moment, call out to Him - "O' Lord (He Naath), He Naath ! Being at peace - silently, fall at His lotus feet. Believe that you are lying only at His lotus feet and always want to remain at His lotus feet. Besides this there is nothing that has to be done, because God cannot be bribed (bought) through the support of doing things (actions, effort). Never consider yourself as incapable of attaining Him. He who is entirely incapable and not entitled, he is entitled to take refuge in the Lord's Lotus feet. He who gets no rights or position in the world, he is entitled to God Realization. Falling at the Lotus Feet of the Lord is a very great "Bhajan" (devotion and love of God). Therefore, believing so, fall at His lotus feet that this impure body made of bones and flesh and this mind-intellect-senses are not mine and I do not belong to the mind-intellect etc. Only God is ours and we are only God's.

After telling the entire Gita, God tells the highest of all the highest secrets -

Sarvadharmaanparitajya maamekum sharanam vraj |
Aham tvaa sarvapaapebhyo mokshayishyaami maa suchah || (Gita 18/66)

"Give up dependence on all duties and surrender completely to Me. I will release you from all sins, do not grieve." (Gita18/66) .

Therefore renouncing all other supports, and take the support of that one Lord alone, because that alone will last. All other supports can never last.

"Antahu tohi tajenge paamar, Tu na tajai ab hi te
Mana pachitaihain avasar beete"

All this is going to leave you. Only God will remain with You, when you most need.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Sadhakon ke Prati" 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 : 20th August, 2012 Shighra Bhagwat Praapti Kaise Ho? http://www.satcharcha.blogspot.in

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How can God be Realized Quickly ?

How can God be Realized Quickly ?
( Shighra Bhagwat Praapti Kaise Ho? )

Shree Hari
(continued)

There is no one even equal to God. Arjuna says to God -

Na tvatsamo'styabhyadhikah kuto'nyo lokatraye' pyarpratimaprabhaava (Gita 11/43)

i.e. Thou are of illimitable power and effect; there is none like You; how can then anybody be more higher than what you are!"

To attain such an Almighty God, there must be a deep and intense longing within. He is so sweet. When He takes the flute in His hand and stands in the three angled position, at that time He appears so adorable. There is so much attraction, such magnetic power within Him ! there is much dearness. If an aspirant meditates on Him even a little bit, then he will be much blessed. His instincts will not be able to go towards the world at all.

"Narayana" binaa mol bikee ho yaaki naik hasan mein |
Mohan basi gayo mere man mein |

If that Lord even smiles a little bit, then everything of yours will come to an end; nothing else will remain. You will not need to do anything. Neither love, knowledge, liberation etc. will be of any value in front of Him. Saints have said -

That son of Nand has such attraction that if you look into His eyes one time, then there will be no strength left to inquire on Brahma. While such a Lord is present, we get trapped in perishable and sorrow giving worldly objects. We are not only entangled, we are wanting these things and asking for them. We want honor-prestige, rest-relaxation, disease free, amenities, wealth-riches etc and various sorts of pleasure giving objects - this is a very great obstacle.

Even if intense longing for God Realization is not awakened, then do not be afraid. God says - "vyavasaayaatmikaabudhirekeh" (Gita 2/41) " "In the blessed path, the intellect is determinate and concentrated." Therefore you determinately decide this only that I will only walk the path towards God. If through inquiry and thinking, this desire and longing is kept alive and awakened, then this longing will on its own become intense. The reason for this is that the longing for God is true and the desire for the world is false. The self is also imperishable, and so is God. And the desire and longing for God is also imperishable. However, the world and the desire for the world – are both perishable and destructible. Even if the desires pertaining to God are awakened slightly, than a very great and important work will be completed. (to be continued)

From book in hindi "Sadhakon ke Prati" 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 : 19th August, 2012 Shighra Bhagwat Praapti Kaise Ho? http://www.satcharcha.blogspot.in

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How can God be Realized Quickly ?

How can God be Realized Quickly ?
( Shighra Bhagwat Praapti Kaise Ho? )

Shree Hari
(continued)

God is attracting all beings in this universe. He is magnetically pulling them towards Himself, therefore He is called Krishna. God does not let a being last in a particular situation or circumstance. This is His magnetic pull. This is the calling from God, that you come to Me ! Lord Krishna says in the Gita -

Aabrahmbhuvalokaah punaraavartinorjun |
Maamupettya tu kaunteya punarjanma na vidhyate || (Gita 8/16)

"O' Arjuna ! All worlds from the abode of Brahma downwards, are by nature subject to birth; But O, Son of Kunti, on attaining Me there is no rebirth.

It means that without God Realization, man does not last anywhere, and time and again he wanders around helplessly in this world. It is only on attaining God that man rests.

"Na tad bhaasayate suryo, na shashaanko ne paavakah.
Yed gatvaa na nivartante, tad dgaam param mama" (Gita 15:6).

"Neither doth the sun illuminate That (Eternal Goal), nor the moon, nor the fire; having gone their, they (who reach there) return not; that is My Supreme Abode." (Gita 15:6)

However much of strength you may apply, neither the body will stay with you forever nor the family. Not one single thing in this world will remain with you forever. The reason is God is constantly pulling you towards Him. It is His immense grace on us ! Therefore if you turn away from the world, then God Realization will take place and you will become joyful once and for all. If you remain immersed in the world, then there will be no end to sorrow, and at all times there will be new doses of suffering, and there will be all kinds of distress appearing all the time.

It is a sad thing that people ask God, saints and great souls for worldly happiness. After doing charity and various observances and merits, then too in return you buy the great suffering in the form of a trap. It is a very disgraceful thing ! Goswami Tulasidasji says -

Yehi tana kara phala bishaya na bhaayi |
Swargau swalp ant dukhadaayu ||

Nar tana paayi bishayam mana dehim
Palate sudhaa te sath bish lehin ||" (Manas, Utter. 7/43/1).

This body has been received for giving others happiness, and for serving others. Foolish people give away ambrosia (nectar of the gods), and take poison in return. When this human body is received for attaining God, then too, having a demand of worldly perishable things is utterly a shameful thing. If you say that without this requirement we cannot live, then by becoming distressed, pray to the Lord ! O' Lord ! We cannot get rid of this need for pleasures and things, therefore my Lord ! You only get rid of them. If this prayer is genuine, then God will undoubtedly get rid of it. However you take relish in sense pleasures, objects and it's demands, you become pleased in them, you have no desire to bring and end to this, then how will this demand go away? (to be continued)

From book in hindi "Sadhakon ke Prati" 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 : 18th August, 2012 Shighra Bhagwat Praapti Kaise Ho? http://www.satcharcha.blogspot.in

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How can God be Realized Quickly ?

How can God be Realized Quickly ?
( Shighra Bhagwat Praapti Kaise Ho? )

Shree Hari
(continued)

The day that a deep longing is awakened within an aspirant that God should be realized right now ! at this very moment ! now ! …. NOW ! On that very same day, he will realize God ! God can be realized based on the power of an aspirant's abilities, is practices etc., is entirely impossible. God is realized only due to intense longing only. Whether you believe in God with attributes and qualities or without attributes and qualities, with form or without form, or whichever real state you believe in, you cannot stay without him, you are totally uneasy without Him. Just as the devout Meerabai has said

Hailee maahnsyun hari bin rahyo na jaaye ||

"O' friend ! I cannot stay without my Lord (Hari).
Even the worshippers of the attributeless Ones have said -

Din nahi bhook, rain nahin nidraa,
Chin-chin vyaakul hotaa hiyaa,
Chitavan mori tumase laagi piyaa ||

Without the realization of the real essence (tattva), one does not feel hungry during the day, and at night one does not feel sleepy ! How can You be attained ! What should I do? Every moment, the anguish is increasing in the heart. Leaving That aside, nothing else is appealing.

Even the saints have said -

"Narayan" Hari lagan mein yeh paancho na suhaat |
Vishaya Bhog, Nidraa hasi, jagat priti, bahu baat ||

The day that these five sense enjoyments (worldly sense pleasures, sleep, laughter, the world appearing to be pleasant, lot of talking) are no longer appealing, rather they appear bitter or not enjoyable, then that very moment, separation from God will not be tolerated. That very same day, God will be realized.

Such a dear Lord ! Such a loving God! none has appeared dear, is not dear, will not be as dear, can never be as dear as Him, such a One, we are spending away our time without Him ! our dear Lord ! We are living happily, without meeting Him !

God says, make do with what there is, there is no need for more, therefore you are not fulfilling your desire. However, he who becomes restless and unhappy for God, then God will not be able to tolerate His suffering. Without meeting God, we are sleeping peacefully, we are resting and relaxing! It is such a black day. If every moment without God, we experience much suffering, the life undergoes much restlessness, then God will be realized that very same moment. There is no delay in meeting Him. God cannot bare the suffering of a devotee on the subject of God Realization. He is an ocean of grace !

Then too the world is suffering ! The world is unhappy due to suffering. It wants more suffering, more difficulties, more wealth, more children-grand-children etc! If they saddened due to not beholding God, then God will come immediately. For Him, let that one intense longing take place within, that how can I behold God? How can I meet Him? What should I do? Where should I go? Let there be such a state of agitation and restlessness. (to be continued)

From book in hindi "Sadhakon ke Prati" 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 : 17th August, 2012 Shighra Bhagwat Praapti Kaise Ho? http://www.satcharcha.blogspot.in

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How can God be Realized Quickly ?

How can God be Realized Quickly ?
( Shighra Bhagwat Praapti Kaise Ho? )

Shree Hari

Two things come in front of a spiritual aspirant (sadhak) in a particularly special way - one is of the world and the other is of God (Paramatma). The world is destructible and God is indestructible. There is sorrow and only sorrow from association with the world. And there is joy and only joy from association with Paramatma, rather there is not even a slight trace of sorrow. The support of the world never lasts and the support of Paramatma never goes away. These things we hear from saints and great souls, we read them in the Vedas, Puranas and other scriptures and we also accept these, however, even though we believe these, then too why does our sorrow not go away? Why are we not able to attain eternal joy? Why are we not able to attain God?

Just like we heard the chanting right now "Hari Sharanam, Hari Sharanam", that is a very great point, to take refuge in the Lotus Feet of the Lord, because the support of this world will not last. Only the support of God will last. We hear this, understand this, accept this, then too there is the entanglement, the confused state, that does not set right again. We must seriously think, regarding this dilemma.

Many things can be said on this subject, however we have to pay extra attention to one point. And that is that by listening, studying one only gets intellectual knowledge or talking points. Only our intense longing is of use in regards to God Realization, not intellectual or talking knowledge. The day that relationship with the world will no longer be appealing and we will not be able to live without God, that day, we will realize God. God is Real, Truth, His name is Truth - simply by saying so, there is not much gain. The dilemma will remain as-is. This dilemma can be made to go away only when our present dilemma becomes - how to server relations with the world? How to realize God.

It is OK that we desire God Realization, we want Self Realization, we wish for Liberation, we want to behold God, we would like the love of God; however, in the accomplishment of this desire for realization, one very great obstacle is our belief that "love of God will take place in the future, after much time has gone by,; it will take time, thereafter we can behold God; only on devoting time, realization of essential truths will take place. It will take time to realize God. Etc. This hope for the future, that it will happen later on, that itself is the greatest obstacle ! For the attainment of worldly objects, it is appropriate to hope for something in the future ; because worldly objects are not present everywhere, however that consciousness, truth, ever blissful God is present in all places, time, things, and persons. What is the use of future in His realization? Aspirant's attention does not go towards this fact. They have only accepted that "we will do so much practice, we will repeat the name of the Lord, when our inner senses are purified, when our inner tendencies become like that, when we become that much detached from the world, when love for God develops, when we reach such a state; when we develop these abilities then God Realization will take place ! Many such obstacles are created by the aspirant himself, this is the greatest obstacle.

From book in hindi "Sadhakon ke Prati" by Swami Ramsukhdasji.
Ram Ram


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The Easily Attainable "Bhakti" (Devotion and Love of God)

The Easily Attainable "Bhakti" (Devotion and Love of God)
( Bhakti ki Sulabhtaa )

Shree Hari
(continued)

To attain this exclusive devotion it is extremely essential to understand that this embodied soul (jeev) is in between God (Paramatma) and Nature (Prakruti) and as long as, the "jeev" is tending towards Nature, in the form of actions of the mind, intellect, senses, life-breath, body, and its attention is directed towards its associated wealth, persons etc., till then this being cannot leave the support of the many and only take the support of God.

Therefore even on holding the sentiments that no one is mine and I belong to the entire world to serve them, it is only on having a firm conviction that in fact besides the One God, I am no one elses, that makes one capable of exclusivity and exceptional. In this way "chetasaa naanyagaaminaa" (Gita 8/8); "Anannenaiva yogena" (Gita 12/6), "Maam cha yovyabhichaarena" (Gita 14/26); "ananyaaschintayato maam" (Gita 9/22), "Macchitaah (Gita 10/9). "Manmana bhava" (Gita 9/34); (!8/65); Macchittah satatam bhava" (Gita 18/57); Mamkchittah sarvadurgaani" (Gita 18/58), "Mayyeva mana aadhatsva" (Gita 12/8) and "maiyyarpittamanobuddhih" (Gita 8/7) - etc. etc. the important verses share about God Realization and with exclusive sentiments great significance has been placed on thinking and remembrance of God. And holding in mind that besides God there is not much importance of anyone else, this is exclusivity, i.e. he is one who is exclusively established in thinking, remembrance of God. Now what remains is "satatam", for that, he who constantly thinks of God, then it is possible for it to be so, due to him having the knowledge of the undivided and constant relationship

On this, pay close attention to the words of Saint Kabir. He says –

Jahan jahan chaalu karu parikramaa, jo kachu karu so pujaa |
Jab soun tab karun dandvat, jaanum deva na dujaa ||

In this manner for that eternally connected yogi, God Himself is easily attainable. Shortage is created due to the fact that apart from God, you have established a relationship with the many things that will not remain, that are unstable. On distancing yourself from this itself, we must only establish a relationship with our very own perpetual well-wisher who is constantly and ceaselessly with us already. He who is the eternal well-wisher of all beings and compassionate without any cause and we must become attached (have feeling of mine-ness) with Him only. Then that all merciful Shree Hari, will Himself accept us, just has He said while accepting His dear friend Arjuna -

Sarvadharmaanparitajya maamekum sharanam vraj |
Aham tvaa sarvapaapebhyo mokshayishyaami maa suchah || (Gita 18/66)

"Give up dependence on all duties and surrender completely to Me. I will release you from all sins, do not grieve." (Gita18/66) .

It is a rule that the thing that belongs to us, however it may be, yet it appears dear to us. Similarly, this entire creation is created by God and due to being God's, it naturally appears dear to Him. Therefore -

"akhil biswa yah mor upaayaa | sab par mori baraabar daya ||

Then what to speak of the one who turns his face away from everything and becomes exclusively the lord's. He is ever dear to Him.

Tinh mahun ho parihari mad maaya |
Bhajai mohi man bach aru kaayaa ||

Even in Manas, sutikshanji also says -

Ek baani karunaa nidhaan ki | Jo priya jaake gati na aan ki ||

Therefore he who God Himself regards as dear, to Him God is easily attainable. There can be no doubt about this. Just as God in His own words speaks in the Gita -

" those who meditate on Me, with single-minded devotion, I speedily deliver them from the ocean of birth and death, " (Gita 12:6-7);

Narayana ! Narayana !! Narayana !!!

From book in Hindi " Ekai Saadhe, Sab Sadhai" by Swami Ramsukhdasji
Ram Ram


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The Easily Attainable "Bhakti" (Devotion and Love of God)

The Easily Attainable "Bhakti" (Devotion and Love of God)
( Bhakti ki Sulabhtaa )

Shree Hari
(continued)

Now if you see that throughout the Gita the "sulabh" (easy path) has come only at this very place in Gita 8/14. The main point is one and only and that is with exclusive sentiments, constantly think of God. You may say that the God who is easily attainable simply by His constant remembrance, how can thinking about Him take place without knowledge of what He looks like ? The answer to that is that till today whatever has been read, heard and understood regarding the Form of God from the scriptures, according to that form and in that very form having devout faith, taking refuge in Him, you must very quickly begin to recite and contemplate on His glorious, eternally purifying Name and His divine and auspicious form. And you must have unflinching faith that on the subject of His form, whatever errors there are in us, in knowing Him, that the compassionate, eternal well-wisher God will most certainly give his entire understanding to us and make us complete, just as God Himself says in the Gita -

teshaamevaanukampaarthamahamgyaannajam tamah |
naashyaamyaatmabhaavastho gyaanadeepen bhaasvataa || (Gita 10/11)

"Such devotees, being part of My existence, receive My divine grace which destroys the darkness of ignorance with the help of light of Knowledge."

In this manner, for the ever devout, the eternal Lord, will provide gain and security. Bhajan is that in which implicit reliance "sevan" on God takes places and that implicit reliance is great which is done lovingly. The implicit reliance on God is possible lovingly and in suitable form when we have a strong sense of "mineness" (apnaapan) with Him, and that sense of mineness with the Lord takes place when we have no relationship or feeling of mineness with any worldly object.

In fact, think and see for yourself, then you will come to know that besides God there is no one else who is ours; because besides God all the things in Nature that can be seen, heard and known, are all constantly leaving us, in other words, they are being destroyed.

Therefore Saint Kabirji Maharaj said -

Din Din chaadyaa jaat hai, taason kisaa saneh |
Kah kabir dahkyaa bahut gunmay gandi deha ||

Therefore, do not regard anyone else as your own, only remembering the Lord, with love and with exclusive sentiments, is an important and easy spiritual discipline. (to be continued)

From book in Hindi " Ekai Saadhe, Sab Sadhai" by Swami Ramsukhdasji
Ram Ram

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The Easily Attainable "Bhakti" (Devotion and Love of God)

The Easily Attainable "Bhakti" (Devotion and Love of God)
( Bhakti ki Sulabhtaa )

Shree Hari

In the beginning of eight chapter, in Srimad Bhagavadgita, the eternal, most secret and mystical treatise, nectar filled words of the Lord Himself, Arjuna asked seven questions, the last of which was "O' Lord ! How are you to be known at the final moment of life?" In other words, at the time of death, how can man attain You? The answer to this question is addressed by the Lord in the fifth verse of chapter eighth, that -

He who departing from the body thinks of Me alone even at the time of death, attains Me, there is no doubt about it. (Gita 8/5) Therefore Arjuna! At all times keep Me in mind and also fight the war (do your duty). In this manner, keeping your mind fixed on Me, you will surely and without doubt attain Me. (Gita 8/7). Similarly on the subject of attaining God without a form and with attributes (saguna-nirakaar), God says -

Abhyaasyogayuktena chetasaa naanyagaaminaa |
Param purusham divyam yaati paarthaanuchintayan || (Gita 8/8)

It means - O' Partha (Arjuna) he who with his mind fixed in Yoga through meditation and without wavering, thinking of nothing else and is at the time of death constantly engaged in contemplation of the Supreme Purusha (God), attains Him. (Gita 8/8). Then in the next verse the Lord says -

Kavim puraanamanusaasitaara -
Manoranyaamsamanusmaredyah |

Sarvasya dhaataaramachintyaroopa -
Maadityavarnam tamasah parastaat || (Gita 8/9)

It means, He who contemplates on the Omniscient, the ancient, the ruler, the subtlest of the subtle, sustainer of all, of form inconceivable, shining like the sun and beyond all darkness (of ignorance), who contemplates on the pure, attains that eternal Being. (Gita 8/9)

In this chapter, the eleventh verse is on the subject of attaining the attributeless and formless Para Brahmana. It shows the various ways, to do so -

Omityekaaksaram brahma vyaaharanmaamanusmaran
Yah prayaati tyajandeham sa yaati paramaam gatim (Gita 8/13)

It means that having restrained all the means of perception while fixing the mind on the heart and the life-breath, in the head, remaining steadfast in yogic concentration, and chanting the one syllabled "Brahma Om', thinking of Me, one who leaves the body thus attain the Supreme State (Gita 8/13)

In this manner the Lord shared about both the form without qualities and as well as, with attributes. However, due to the lack of practice of Yoga, the spiritual practice appears to difficult, in both the spiritual disciplines. Now, further on, He reveals how to attain Him. Lord tells His dear friend, Arjuna -

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.
(to be continued)

From book in Hindi " Ekai Saadhe, Sab Sadhai" by Swami Ramsukhdasji
Ram Ram


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The Easily Attainable "Bhakti" (Devotion and Love of God)

The Easily Attainable "Bhakti" (Devotion and Love of God)
( Bhakti ki Sulabhtaa )

Shree Hari

On assessment it becomes clear that due to external education, sophistication, abandonment of culture and indulgence man has become extremely extravagant. Prices of essential things needed for sustaining life have skyrocketed. Income from business and jobs is modest. Due to these reasons, it has become very difficult for men to find time to devote to spiritual practices, and at the same time due to having only worldly aim, and a life filled with many worries, it has become quite a sorrowful condition. In such a state, the compassionate sages and saints have shared the variousyogas and various spiritual disciplines which in fact are man's dispensation to realize God and to attain solace and eternal peace. However, at this time, on the subject of those that are young in age, with less power and small intellect - for them attaining eternal peace and eternal bliss, is extremely easy, a spiritual practice of great importance is that one and only devotional service (bhakti) of the Lord. The characteristic of that devotion is only contemplation and remembrance of the Lord. Just as in Srimad Bhagwat 3/29/11-14, the qualities of "bhakti" (love and devotion) are shared by Lord Kapildev with his mother -

The way Ganga flows uninterruptedly, continuously towards the ocean, similarly simply by hearing My divine qualities, let the condition of the mind uninterruptedly, undividedly, like the continuous pouring of oil abide in Me, the Universal One, the inner heart of all, and with selfless and exclusive love become Mine - this is said to be the mark of devotion of the attributeless (nirguna) One. Such a devotee, who is free of desires, who leaving My devotion and love, resides with the liberated souls, in their proximity, resembling My form, and connected with Me, does not choose liberation. For the loving devotion of the Lord, they are the kind to even censure liberation, this discipline of devotion (Bhaktiyog) is itself eternal goal of man, in other words, the end (God). Through this, a man strides across all three qualities, and attains My sentiments – My loving form, that is beyond Nature.

In the same manner, Shri Madhusudanaacharya has also written in the Bhakti Rasayan -

Drutasya bhagavadharmardhaaraavaahikataam gataa |
Sarveshe manaso vruttirbhaktirityabhidheeyate ||

That is, by imbibing in the Bhagwat, the religious scripture, the mind that is deeply moved towards the Almighty Lord, with uninterruptedly, undividedly state, that itself is called "Bhakti".

By the above mentioned qualities, it is proven that remembrance of God, with exclusive sentiments, is itself "bhagwat bhakti" (devotion and love of God). (to be continued)

From book in Hindi " Ekai Saadhe, Sab Sadhai" by Swami Ramsukhdasji
Ram Ram


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Be Careful in Doing, Be Happy in what Happens

                                              Be Careful in Doing, Be Happy in what Happens
                                                                               
                                            ( Karne mein Saavdhaan, Hone mein Prasanna )



Shree Hari
Therefore Arjuna asked -
"Atha ken prayuktoyam paapam charati purushah | Anicchannapi…" Even though a man does not want, why does he commit sinful acts? God said - "kaamesh" - This desire that, I should get this, I should not get this, this should happen, this should not happen - this is the inertness of all sins and futility. Desire is also that I get a voluptuous woman, get lots of money (gold) and I get name and fame. However, at the heart of desire is that whatever is favorable to me, that should happen and whatever is not favorable to me, that should not happen.

As long as desire remains, till then man remains dependent, he remains subordinate. Man is entirely independent in holding on to or letting go of this desire.

Indriyasyeindriyasyaarthe raagdveshshou vyavasthithou |
Tayorna vashmaagacchetou hyasya paripanthinou || (Gita 3/34)

"Attachment and aversion of man abide in each and every sense-object, through the feeling of agreeableness or disagreeableness towards its senses."

If you come under the sway of attraction and aversion, then those likes and dislikes will gain strength. But on not coming under the sway of likes and dislikes, attraction and aversion will be wiped out. Thus Lord has said not to come under the sway of attraction and aversion. Consequently, wipe out likes and dislikes and purify the instrument (sense objects).

He has also given another solution - "tvameva sharanam gacch" - The Lord that makes all beings operate, take shelter in Him. On taking shelter, what will happen? God says -

Manmanaa bhava mad bhakto, madhyaajee maam namaskuru | (Gita 9/34, 18/65)

"Fix thy mind on Me, be devotee to Me, worship Me, prostrate thyself before Me."

By doing so, everything will be alright and you will attain only God. Therefore the solution is that if either, get rid of attraction and aversion, and purity the sense objects, or take shelter in the Lord.

Therefore as long as a being (jeev) having pride of doership does work according to his wishes, then he will have to bare the consequences of his actions and he will have to suffer.

Therefore we have to think that what we do is being done by God's inspiration, is false. Whatever type of work we do, accordingly we will have to bear the consequences. I t is God's ordinance that as you do, so you shall reap. Therefore one must be always very careful in doing and one must remain happy in the outcome (that which happens), that all happens in accordance to my very own Lord.

Narayana ! Narayana !! Narayana !!!

From book in hindi "Jeevan ka Satya" by Swami Ramsukhdasji
Ram Ram

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Be Careful in Doing, Be Happy in what Happens

Be Careful in Doing, Be Happy in what Happens
( Karne mein Saavdhaan, Hone mein Prasanna )

Shree Hari

Your question was,

Ishvarah sarvabhootaanaam hrdeysherjuna titishthi |
Bhraamayansarvabhootaani yantraroodhaani maayayaa || (Gita 18/61)

He is seated in everyone's heart and just like a driver of a car, he takes everyone (all beings) around. In other words, man himself does nothing. It is God's hand in all making all activities happen through all beings.

Then how much of it is God's hand? "Yantraa roodhaani maayayaa" It means, that God ( Ishvar ) abides in the hearts of all beings, causing them to revolve according to their nature. (Gita18/61 ). He gives inspiration. According to a man's past and present actions, the Lord inspires a man.

The Lord only inspires -
Na kartrutvam na karmaani lokasya srujati prabhu |
Na karmaphalasanyogam svabhaavastru pravartate || (Gita 5/14)

Neither does he force that You do this work, become engrossed in it - such are the ways he inspires. And you will have to undergo the fruits. He also does not force man to become a doer.

Then what does God do? He only ignites a fire within, by which all work takes place. Just as when electricity is connected to the speaker system, then the sound spreads. When the electricity is connected with the heater then there is heat, and when it is connected with the ice-maker, ice is made. The electricity touches the instruments, but electricity does not have any insistence that I should get this work done by this particular instrument. Electricity is impersonal and impartial, merely by its existence and ignition power, all work takes place.

Similarly with God's presence and igniting power, actions take place, according to a man's inner faculty and nature. In his nature that pride of doership and desire for fruit is the main driver. Man is independent in whether to have pride of doership and desire for fruit. Man is independent in desiring or not desiring, in attraction or repulsion. But when he has pride of doership, desire for fruit, attraction-repulsion etc, then he becomes deluded by the instruments and therefore in "doing" he becomes dependent.
(to be continued)

From book in hindi "Jeevan ka Satya" by Swami Ramsukhdasji
Ram Ram

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Be Careful in Doing, Be Happy in what Happens

Be Careful in Doing, Be Happy in what Happens
( Karne mein Saavdhaan, Hone mein Prasanna )

Shree Hari

Man coming under the influence of his nature instilled over infinite years, acts accordingly, but he accepts that whatever he does, he does due to inspiration from God. The truth is that as long as he has pride of doership, and he desires fruit of his actions, till then he does not act according to the inspiration received from God. He does things as inspired by his desires, and its fruit is bondage. But, when selfishness, desires, attraction, disparity etc. does not remain and the inner faculties are purified; then his actions are not fruit bearing, they are not binding.

Karmanyakarmayah paschyet (Gita 4/18)


In other words, that mans see inaction in action, and -

Yasya sarve samaarambhaah kamasankalpavarjitaah |
Gyaanaagnidagdhkarmaanam tamaahuh panditam budhaah || (Gita 4/19)

"He whose all actions are burnt up by the fire of wisdom, him the seers call wise (Pandita)." (Gita 4/19)

"Samaarambhaah" it means the undertaking that are free from attachment and aversion. kāmasaṅkalpavarjitāḥ - which means, all actions that are entirely free from resolve and desire. Such a man, is `J�ānāgnidagdhakarmāṇaṁ', that is, all his actions, are burnt in the fire of this wisdom. What is that wisdom? That relationship between nature and Self (purush) is severed. All actions are taking place in Nature (Prakruti), not in the self, therefore "karmas" (binding actions) do not take place. Actions are burnt in the fire of wisdom, and when does wisdom arise? When "sarvesamārambhāḥkāmasaṅkalpavarjitāḥ" When all actions are free from resolve and desire. And as long as desire and resolves remain, till then man himself is performing actions.

Now one has to think that when actions are our own, then is there independence in performing those actions or lack of it? Then they say that one is independent in doing in accordance to one's rights, but not entirely independent. Just as you are independent in living in your country, but to go to another country, you have to get permission from the other country. Similarly he is independent within his own field and according to his rights. We are independent to work in this world, but we are not independent in going to other worlds. (to be continued)

From book in hindi "Jeevan ka Satya" by Swami Ramsukhdasji
Ram Ram

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Be Careful in Doing, Be Happy in what Happens

Be Careful in Doing, Be Happy in what Happens
( Karne mein Saavdhaan, Hone mein Prasanna )

Shree Hari

Ishvarh Sarvabhootaanaam hrdeysherjun tishthati |
Bhraamayansarvabhootaani yantraaroodhaani maayayaa || (Gita 18/61)

This means that The Lord though seated in the hearts of all beings, He by His Divine potency, deludes them all. Then the question arises, that does God only make every one do things?

Now listen to the answer to this. There is one thing that is "doing" and another thing is "happening". We have the power to "do"; but we have no power in what "happens." God says -

Karmamyevaadhikaaraste maa phaleshu kadaachan |
Maa karmaphalaheturbhoormaa te sangostavka || (Gita 2/47)

Your right is to work only, but never to its fruit, let not the fruit of action
be your object, nor let your attachment be to inaction (Gita 2/47).

One thing is that we do, and another is what takes place (happens). Actions is what we do, and fruit is what takes place. Only the pride of doership that remains, will be the cause of enjoying the fruits in the future. Actions that are done without a sense of doership, do not become fruit bearing karmas (actions). The work that we do, we do with desire for fruit and attachment, but that which happens (takes place) is in accordance to ordinance put in place by God.

A man must be careful in doing, whereas he must remain happy in what happens (takes place). The meaning of remaining careful in doing is, putting your total effort and abilities in doing work, renouncing pride of doership and desire for fruit, as the work done with pride of doership and desire for fruit is binding. But -

Yasya naahankruto bhaavo budhiryasya na lipyate |
Hatvaapi sa imaamllokaann hanta 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)

Therefore the meaning of being careful in "doing" means renouncing both, the pride of doership and desire for enjoying the fruit. This sense of doership and desire for enjoyment is not created by God, this is created by the "jeev" (embodied soul) himself.

Na kartrutvam na karmaani lokasya srujati prabhu |
Na karmaphalasanyogam svabhaavastru pravartate || (Gita 5/14)

God neither creates sense of doership, nor does he cause one to act, that you do such and such work. God does not establish a relationship with the fruits of actions, that you will get this fruit for performing this particular action. This is not something that has been fabricated by God.

Man himself has created a sense of doership. He himself performs actions and himself becomes an enjoyer or sufferer of the fruit. (to be continued)

From book in hindi "Jeevan ka Satya" by Swami Ramsukhdasji
Ram Ram

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We are God's

We are God's
( Hum Bhagwaan ke Hai )

Shree Hari
continued.......

Old sins will be wiped out and new sins will not be incurred. The reason is that a sinful action is done only when we have a desire to be satiated, by regarding this world as our own. If we regard God as ours, then at this very moment, the sins of infinite births will be wiped out. We must accept "God as ours", thereafter there is no need for repeated acceptance. We have accepted (assumed) the mother as ours, but it is God that is ours. We came to the womb of the mother and suckled her, thus she became our mother. But God has ever been ours and will always remain ours. No relationship with anyone in the world is permanent. If we die now, all relationships will end. The entity which actually does not exist, is destroyed; while the entity which actually exists, it remains (persists). We should have an eye on the ever existent – this is our only duty.

We are God's and God is ours. The body is of the world and the world is of the body. We have our identity with God, while the body has its identity with the world. Saints have called this satsang (association of the real). Association with the real, acceptance of the real is satsang. If there is association with the real, then there is no bondage. If we accept the fact that we have no relationship with the body and the world, it means that we have attained the goal of our life. Even providing food to millions of people can't equal it. We have ever been different from the body. There is no doubt about it We have assumed our identity with the body and the world – we have to give up this wrong assumption. If it is given up, salvation is attained at this very moment.

We commit an error that we assume the affinity with the world which does not last, but we do not accept the affinity with God which is everlasting. We accept the relationship which conduces us to bondage, but we don't accept the relationship which leads us to salvation. Howsoever force we may apply, we can't maintain our relationship with the world. Similarly, howsoever force we may apply, we can't break off our relationship with God. Even God has no power to break off relationship with us. Inspite of being omnipotent, He has no power to be separate from us.

I am God's - We need not think over it. It does not depend on thought but it depends on acceptance. As this is a pillar – do you have to think too much about it? Two and two make four - does it need any thought? We are God's - this is a fact. If we accept this fact, we'll attain the goal of our life. And we being connected with the body, we (the self) would also experience change with the change in the body. The body undergoes change, while there is no change in us (self). The body passes through boyhood, youth and old age, but we don't pass through these stages of boyhood, youth and old age. We are neither "sharir" (body) nor "shariri" (holder of the body). We are different from the body and the body is different from us. Being different from the body, we depart from one body and acquire another body. We are obviously a part of God - this is something quite true, confirmed and based on principle. Therefore from today, having stopped listening to discourses, studying the scriptures and learning by rote i.e. by having bookish knowledge, we should start "to know" and "to accept". In infinite universes not a single thing is ours, even the so called our body, senses, mind and intellect are not ours - this is "to know" and only "God is ours" - this is "to accept". By listening, studying and rote-learning, we may become a scholar, an orator, a writer, but we'll remain bound. But if we know "nothing or no one is ours", we'll be emancipated and if we accept only God is ours", we will become a devotee.

Narayana ! Narayana !! Narayana !!!

From book in Hindi "Satya ki Khoj" 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 : 2nd August, 2012 (Hum Bhagwaan ke Hai )
http://www.satcharcha.blogspot.in

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We are God's

We are God's ( Hum Bhagwaan ke Hai )

Shree Hari
continued.......

Earth, water, fire, air, ether, mind, intellect and ego - they constitute Aparaa Prakriti (lower Nature) and we (the self), having become the Jeev (embodied soul), are Para Prakriti (higher Nature). We have our relationship with God rather than with the body. The body is Apara Prakriti. "I" (ego) and "mine" - both are related with the world. As soon as we become free from the "sense of mine" and "egoism", immediately Supreme Peace follows - "Nirmamoh nirahankaarah sa shaantimadhigacchyati" (Gita 2/71). Nothing is ours. Neither the sense of mine, nor egoism is ours. Neither desire nor "sprhaa" (thirst for necessities of life) is ours. It has been mentioned in the Gita, the Brahmi state i.e. the state of a God Realized soul. "esha brahmee sthithi" (Gita 2/72). Therefore if we accept that we belong to God and we have no relationship with the so called our body, senses, mind and intellect, we can attain salvation just now. It has nothing to do with sins and virtues. Therefore we should have no notion in the least that we are sinners. We are totally free from sins. We are obviously part of God. Sins are fleeting and are committed, they are not natural. But we (the self) are naturally sentient, pure and a heap of bliss - we have to know this fact. Sins appear and disappear, while we (the self) don't appear and disappear, but ever remain uniform.

We are ever with God and God is ever with us. Whether we are sinful or we are virtuous, we are with God. If we are good, we are God's, if we are bad, we are God's. In fact, there is neither sin nor virtue, neither good, nor evil, in us . We may not realize this fact now, but we are certainly God's A man may be a deadly sinner, may be a butcher who slaughters animals, yet he is most definitely a part of God. All of us are part of God; sins and virtues don't even touch us; they have no access to us (the self). If we understand this fact properly, we will be emancipated.

The body belongs to the world, it undergoes birth and death, but we (the self) remain the same - "bhootagraamah sa evaayam bhootvaa bhootvaa praleeyate" (Gita 8/19) (This multitude of beings, born again and again, under compulsion from Prakriti, merges). The body has its identity with the world, while we have no identity with the world at all. All sins are related with the body, not with the self. We are separate from all sins and virtues, good and evil actions. Accept this fact. We are only God's - this is absolutely true. Only acceptance of this fact will lead to salvation, because it is acceptance that leads to bondage and acceptance that leads to salvation.

We are God's even if we forget this fact, the fact remains the same. The reason is that forgetfulness or unforgetfulness is there in our intellect rather than in the self. The self has no affinity either with the forgetfulness or with remembrance (memory). We (the self) ever remain the same - "sentient, pure and naturally the heap of bliss"; the self has nothing to do with oblivion or memory. We are sentient while "sattva-raja-tama" - these three modes are insentient (inert). When we get attached to these modes, then they bind us. If we don't get attached to them, they can't bind us. We, inspite of being sentient and detached, get attached to the inert and thus get entangled. If we don't get attached to these modes, they will abide only in Prakriti - "prakritisthaani", they will have no access to us. There is no doubt about this in the least. If we are not attached to the modes, they can't harm us at all. They have no powers to harm us. Howsoever our actions of millions of births may be, but as soon as we regard only God as ours, they (our sins) are all wiped out -

"Sanmukh hoyi jeev mohi jabhin |
Janma koti agh naasahin tabahin ||" (Manas, Sunderkand 44/1)

(to be continued)

From book in Hindi "Satya ki Khoj" 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 : 1st August, 2012 (Hum Bhagwaan ke Hai )
http://www.satcharcha.blogspot.in

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We are God's

We are God's
( Hum Bhagwaan ke Hai )

Shree Hari

In the Srimad Bhagavadgita Lord Krishna declares -

Mamaivaansho jeevaloke jeevabhootah sanaatanah |
Manahshasthaaneeindriyaani prakrutisthaanti karashati || (Gita 15/7)

In this world, the self, having become an embodied soul, is an eternal fragment (part) of only Mine. But It draws to Itself the five senses with the mind for the sixth which are abiding in Nature i.e. It assumes them as Its.

As a son belongs to his father, so do we more singularly belong to God. But we, instead of accepting God as ours, assume the body, senses, mind and intellect, which abide in Prakriti (Nature) as ours - this is bondage. Besides this, there is no other bondage. The body consists of parts of both – father and mother, but the self does not consist of parts of both Nature and God. We (the Self) are a part of only God – "mama eva anshh" being a part (fragment) of God, we abide in God' but we have assumed the body, which abides in Prakriti, as ours - this is our error. The fragment of Prakriti has abode in Prakriti, but we (the self) have developed disinclination for God. The inert Prakriti remained a wlrthy (dutiful) son but we (the self) became unworthy (undutiful) sons.

In infinite universes, out of infinite things, nothing is ours, and nothing will provide us with bliss. Even the kingdom of infinite universes will not provide us with bliss. How can a thing, which does not belong to us, provide us with bliss? It can't. God, Whose fragment we are and Who is really ours, can endow us with bliss. We are fragments of God and are sentient, pure and naturally a heap of bliss -

Ishvar ansh jeev abinaasi |
Chetan amal sahaj such raasi || (Manasa, Uttar 117/1)

Attachment to the modes of Prakriti (Nature) is the cause of birth of the spirit (The Self) in good and evil wombs - "kaaranam gunasangosya sadasadhyonijanmasu" (Gita 13/21).

Those, who are attached to Sattvaguna (the mode of goodness), go upwards to regions higher than the earth i.e. heaven etc. Those attached to Rajoguna (the mode of passion), remain in the middle region (earth) and those, attached to Tamoguna (mode of ignorance), sink low (lower births and lower regions).

Uurdhvam gachyanti satvasthaa madhye tishthaanti raajasaah |
Jaghanyagunavrutisthaa adho gacchyanti taamasaah || (Gita 14/18)

It means that attachment to the modes i.e. attachment to the body, senses, mind and intellect conduces a man to birth and death. Therefore a striver just today and jow now should accept the fact, "We have our affinity only with God. We are most definitely are part of God and we abide only in Him. Then there is no doubt in attaining salvation because we have accepted the reality. Our possessions such as object, ability and power etc., belong to the world and are for the world only, while we are God's and are only for Him."

From book in Hindi "Satya ki Khoj" 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 : 31st July, 2012 (Hum Bhagwaan ke Hai )
http://www.satcharcha.blogspot.in

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An Easy and Quick Means to Realize God

An Easy and Quick Means to Realize God

( Bhagwat Praapti ka Sugam Tathaa Sheedhra Siddhidaayak Saadhan )

Shree Hari
continued .....
The reason for delay in the attainment of God, Who equally pervades everywhere, is that we don't want Him. A sin is not an obstacle to His attainment. If a sin is an obstacle, it means that a sin is stronger than God. But it is not possible at all. A man's mean mentality or mean act is called a sin. A sin is not permanent. By association of exalted souls (saints), by chanting the Lord's holy names and by bathing in the holy Ganges, sins can't stay. Even the deadliest sin has no power to stay. The reason is that actually sins have no existence. It is only God Who exists. God equally abides in sins and virtues, in good and bad, in the pure and the impure. Some one said to me, "Your God abides in hell." I said, "Our God equally abides everywhere. He is in heaven and also in hells." There can be no place devoid of God at all. He pervades verywhere. He is in heaven and also in hell. Your ancestors must have gone to hell, therefore they must have informed you about His residence in hell? There can be no place devoid of God. He pervades everywhere. If an aspirant has only desire to attain God, He will be certainly attained. It may take only a day or two. If an aspirant does not desire wealth, prosperity, praise, respect, honor, glory or anything else, he will certainly attain God. There is no doubt about it. How to attain God? If this question ever remains ignited within, how can God remain hidden?

If am aspirant feels hungry, he should take food; if he feels thirsty, he should drink water; if he feels drowsy, he should sleep. He should not be obstinate. He has not to relish food and derive pleasure from it. Similarly, he should not derive pleasure from water and sleep. As a patient takes medicine, similarly when he feels hungry, he should eat food without relishing it. Does a patient relish medicine or derive pleasure from it? An aspirant should have the exclusive desire for God Realization. What can be an easier means than this? This desire is accompanied by other desires - this is the obstacle. Every man whether he is a sinner or a fool, he is eligible (qualified) for God Realization. No one is unqualified for God Realization. He should have the exclusive yearning for attaining Him. Any other desire besides it, is the stumbling block to His realization. If he is not troubled by hunger, thirst and sleep, there is no need to eat food, to drink water and to go to bed. Can a man stay alive forever by eating food, by drinking water and by getting sleep? Even while eating food, drinking water and getting sleep a man dies. Food, water and sleep have no power to keep a man alive. If a man can die of hunger, he can also die of eating food and drinking water. One day every person has to die, then what new loss does he sustain, if he dies without eating food and drinking water? Whatever has to happen, will happen. But I don't ask you to die of hunger or thirst. The reason is that when he is hungry and thirsty, he cannot remain in balance. Therefore if he feels hungry and thirsty, he should eat food and drink water; if he feels drowsy, he should get sleep but he should not forget his essential need (avashyaktaa). He should ever keep it ignited. God Realization depends on us whether we realize Him in a moment or in days, months and years together. It is our desire which makes a difference, otherwise God Realization is instantaneous. The Lord has declared -

Sanmukh hoyi jeev mohi jabahin |
Janma Koti Agh naasahin tabahin || (Manasa, Sundar 44/1)

As soon as we have an inclination to God, the sins of millions of births (lives), are annihilated at that very moment. Sins, misconduct and defects have no power to hinder God Realization. If anything can hinder God from meeting us, what bliss will that God be able to shower upon us? Of what use is that Lord ? There is the need of having an exclusive desire for Him. An aspirant should take precaution that he should never forget to have an exclusive longing for Him, then God Realization will neither be difficult nor be delayed.

Narayan ! Narayan !! Narayan !!!

From book in Hindi "Satya ki Khoj" 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 : 30th July, 2012 (Bhagwat Praapti ka Sugam Tathaa Sheedhra Siddhidaayak Saadhan )
http://www.satcharcha.blogspot.in

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An Easy and Quick Means to Realize God

An Easy and Quick Means to Realize God

( Bhagwat Praapti ka Sugam Tathaa Sheedhra Siddhidaayak Saadhan )

Shree Hari
continued .....

Our essential need (aavashyaktaa) is of God. We must never forget this essential need (necessity). We must keep that flame burning within at all times. If we feel sleepy, then let sleep come, but from our side, this essential need must not fall into oblivion. If we keep up the intensity for the deep longing and need for God Realization burning and aroused continuously for twenty-four hours, our aim of God Realization will be attained within this period. In between, if any other desire emanates, then it will take much longer. If other desires arise, we should negate (disapprove) them, by shaking our head from side to side. If there is no other desire, God-Realization will not take even a day.

God Realization is not difficult, because - where does God not exist? When does He not exist? In whom does He not exist? There is neither a thing, nor time, nor space, nor place, nor person, nor state, nor circumstance in which God is not present. The only thing that God needs is having only desire to realize Him. We must have only that one desire, that intense longing, how to realize Him. We need not see how He is. We must never forget that it is an essential need (aavashyaktaa, necessity) for us to attain Him. Revelation of the only desire may take time, but God Realization will take no time. The people may call us mad, may utter any words against us, we need not care. If we have the only desire to realize Him, all other desires will be wiped out. When all other desires are wiped out, then the craving for God Realization will be fulfilled.

In the Gita, the Lord has declared -

Ananyachetaah satatam yo maam smarati nityashah |
Tasyaaham sulabh paarth nityayuktasya yoginah || (Gita 8/14)

"O' Parth (son of Kunti)! The Yogi who perpetually thinks of Me and undividedly remains absorbed in Me, to him I am easily attainable."

"Ananyacetaah" means that the aspirant should have no desire besides God. He should have a desire neither for life, nor for death, neither for pleasure, nor for pain. The term "Satatam" means that he should think of God constantly, from the time he is awake, to the time he is asleep. And "Nityasah" means that he should think of Him from today, to the day he dies. When an aspirant possesses these three characteristics, God is easily attainable to him. It means that he should constantly have the only necessity (aavashyaktaa), the only hunger, the only awakening, how to realize God. As soon as an aspirant has the only inclination (attraction) to Him, He is attained. If there is any other inclination, it will be a stumbling block to God Realization. There should not be any difficulty in having only one inclination. The reason is that besides God, there is nothing permanent and imperishable, then how will an aspirant be attached to them? Why should he be inclined to them? Where will he be inclined? There is nothing or none which / who may stay at all times, everywhere, in everything, in every person, in every state and in every circumstance. But God pervades equally everywhere, at all times, in everything, in every person, in every state and in every circumstance. In the entire universe, there is nothing else besides God. (to be continued)

From book in Hindi "Satya ki Khoj" 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 : 29th July, 2012 (Bhagwat Praapti ka Sugam Tathaa Sheedhra Siddhidaayak Saadhan )
http://www.satcharcha.blogspot.in


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