Three Easy Paths for Salvation
(Kalyaan ke Teen Sugam Maarg)
(Kalyaan ke Teen Sugam Maarg)
Shree Hari
continued..........
Every human being has three types of demand (hunger) -
1) For Salvation (uninterrupted bliss)
2) For freedom from sufferings and
3) For Supreme Love (devotion).
1) The demand for salvation (hunger of the self) is satisfied by Jnanayoga
2) The freedom from sufferings is satisfied by Karmayog and
3) The Supreme Devotion is satisfied by Bhaktiyoga.
4) If an aspirant has no insistence and partiality for his spiritual discipline, by satisfying one demand, all three demands are satisfied.
Jnanayog (The discipline of Knowledge)
In every man there is the notion of his entity in the form "I am". In this entity because of the combination of ego (I), in "am", the individual (unipresent) entity is felt. If there is no ego, then "is" the universal (omnipresent) entity will be felt. That omnipresent entity is a man's real self. In that entity (Divinity) there is no ego (insentience or non-self). When a man accepts ego, he is bound and when he accepts Divinity (is), he is liberated.
The image (form) of the world is actions and objects. Actions and objects - both have a beginning and an end i.e. they are transitory. Every action begins and ends. Every object is born and it dies. Every insentient object is acquired and lost. What is acquired and will be lost can be used only to serve the world. That is of no use to the self. The reason is that the thing which is acquired and lost is not one's own - this is the rule. The thing, which is not one's own, is also not for one's own self. Our thing is that over which we have full control; and that thing is really for us, having gained which nothing remains to be gained, But this is everyone's experience that we have no independent control over things such as body etc., which have been acquired. According to our desire we can't acquire them, preserve them, make them, and change them. Having gained them, we have a desire to gain more and more i.e. there is always shortage. That shortage is never fulfilled. Therefore an aspirant should accept the fact - the thing which is acquired and lost is neither mine nor for me.
When an aspirant does not regard the thing which is acquired and lost, as his and for him, he becomes free from the sense of possession. As soon as he becomes free from the sense of possession, the acquired things are properly used by him easily. The reason is that without being free from the sense of possession the acquired things can't be properly used, The man having the sense of possession over things misuses them. To derive pleasure out of things and to hoard them, is their misuse and to serve others with them is their proper use. The misuse of acquired things causes struggle in the society while their proper use establishes peace in the society.
It is a mistake on the part of a man to regard the things which are acquired and lost as his and for him. When the man (self) is sentient and imperishable, then how can the insentient and perishable thing be his and for him? This mistake is not natural but man made (unnatural). When a man does not attach importance to his discrimination, this mistake is born. This mistake causes several other mistakes. Therefore it is very necessary to root out this main mistake. To root out this mistake, God has bestowed upon man discrimination. When a man having attached importance to his discrimination, rectifies this mistake, then he becomes free from the sense of possession. For every striver it is a must to be free from the sense of possession because without being free from it, he can't progress. Not only this, the thing over which he has the sense of possession, becomes impure and his progress is also hindered, The sense of possession causes numerous evils.
Some people doubt how their body will function and how they will serve the family or the society without the sense of mine (possession). But the fact is that the sense of mine causes an obstacle in serving the body, family or society. The body of the man who is free from the sense of mine is very well maintained and real service is rendered to the family and the society by only such a man. He who has the sense of possession over his body can't serve the family. He who has the sense of mine for the family, cant serve the society. He who has the sense of mine for the society, can't serve the country. He who has the sense of mine for the country, can't serve the world. It means that because of the sense of mine, he becomes narrow and finite. Having a disinclination for serving others, he becomes selfish. Therefore it is very necessary to renounce the sense of mine for every striver. When a burning desire to renounce the sense of mine is aroused in an aspirant, it becomes very easy for him to renounce it. The reason is that when an aspirant having a disinclination for the world, wants to have an inclination to God from the core of his heart, then the entire world and God Himself gets ready to help him. Therefore an aspirant should never lose heart in achieving his aim. He can attain his aim with minimum strength within a short period. The reason is that God has bestowed upon him this human body by His gratuitous grace so that he may attain the aim of human life -
Kabahunak kari karunaa nardehi |
Det is binu hetu sanehi || (Manas, Uttara. 44/3)
It is because of the sense of mine that desires are born. If we have the sense of mine with the body, the need of the body will become our need i.e. we'll have desires to get food, water, clothes and house etc. as soon as an aspirant renounces the sense of mine, he becomes capable to renounce desires. The reason is that the body and the world are made of the same material. The body can't be separated from the world. Therefore with annihilation of the sense of mine, the worldly desires are also annihilated. (TO BE CONTINUED)
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram
1) For Salvation (uninterrupted bliss)
2) For freedom from sufferings and
3) For Supreme Love (devotion).
1) The demand for salvation (hunger of the self) is satisfied by Jnanayoga
2) The freedom from sufferings is satisfied by Karmayog and
3) The Supreme Devotion is satisfied by Bhaktiyoga.
4) If an aspirant has no insistence and partiality for his spiritual discipline, by satisfying one demand, all three demands are satisfied.
Jnanayog (The discipline of Knowledge)
In every man there is the notion of his entity in the form "I am". In this entity because of the combination of ego (I), in "am", the individual (unipresent) entity is felt. If there is no ego, then "is" the universal (omnipresent) entity will be felt. That omnipresent entity is a man's real self. In that entity (Divinity) there is no ego (insentience or non-self). When a man accepts ego, he is bound and when he accepts Divinity (is), he is liberated.
The image (form) of the world is actions and objects. Actions and objects - both have a beginning and an end i.e. they are transitory. Every action begins and ends. Every object is born and it dies. Every insentient object is acquired and lost. What is acquired and will be lost can be used only to serve the world. That is of no use to the self. The reason is that the thing which is acquired and lost is not one's own - this is the rule. The thing, which is not one's own, is also not for one's own self. Our thing is that over which we have full control; and that thing is really for us, having gained which nothing remains to be gained, But this is everyone's experience that we have no independent control over things such as body etc., which have been acquired. According to our desire we can't acquire them, preserve them, make them, and change them. Having gained them, we have a desire to gain more and more i.e. there is always shortage. That shortage is never fulfilled. Therefore an aspirant should accept the fact - the thing which is acquired and lost is neither mine nor for me.
When an aspirant does not regard the thing which is acquired and lost, as his and for him, he becomes free from the sense of possession. As soon as he becomes free from the sense of possession, the acquired things are properly used by him easily. The reason is that without being free from the sense of possession the acquired things can't be properly used, The man having the sense of possession over things misuses them. To derive pleasure out of things and to hoard them, is their misuse and to serve others with them is their proper use. The misuse of acquired things causes struggle in the society while their proper use establishes peace in the society.
It is a mistake on the part of a man to regard the things which are acquired and lost as his and for him. When the man (self) is sentient and imperishable, then how can the insentient and perishable thing be his and for him? This mistake is not natural but man made (unnatural). When a man does not attach importance to his discrimination, this mistake is born. This mistake causes several other mistakes. Therefore it is very necessary to root out this main mistake. To root out this mistake, God has bestowed upon man discrimination. When a man having attached importance to his discrimination, rectifies this mistake, then he becomes free from the sense of possession. For every striver it is a must to be free from the sense of possession because without being free from it, he can't progress. Not only this, the thing over which he has the sense of possession, becomes impure and his progress is also hindered, The sense of possession causes numerous evils.
Some people doubt how their body will function and how they will serve the family or the society without the sense of mine (possession). But the fact is that the sense of mine causes an obstacle in serving the body, family or society. The body of the man who is free from the sense of mine is very well maintained and real service is rendered to the family and the society by only such a man. He who has the sense of possession over his body can't serve the family. He who has the sense of mine for the family, cant serve the society. He who has the sense of mine for the society, can't serve the country. He who has the sense of mine for the country, can't serve the world. It means that because of the sense of mine, he becomes narrow and finite. Having a disinclination for serving others, he becomes selfish. Therefore it is very necessary to renounce the sense of mine for every striver. When a burning desire to renounce the sense of mine is aroused in an aspirant, it becomes very easy for him to renounce it. The reason is that when an aspirant having a disinclination for the world, wants to have an inclination to God from the core of his heart, then the entire world and God Himself gets ready to help him. Therefore an aspirant should never lose heart in achieving his aim. He can attain his aim with minimum strength within a short period. The reason is that God has bestowed upon him this human body by His gratuitous grace so that he may attain the aim of human life -
Kabahunak kari karunaa nardehi |
Det is binu hetu sanehi || (Manas, Uttara. 44/3)
It is because of the sense of mine that desires are born. If we have the sense of mine with the body, the need of the body will become our need i.e. we'll have desires to get food, water, clothes and house etc. as soon as an aspirant renounces the sense of mine, he becomes capable to renounce desires. The reason is that the body and the world are made of the same material. The body can't be separated from the world. Therefore with annihilation of the sense of mine, the worldly desires are also annihilated. (TO BE CONTINUED)
From book "For Salvation of Mankind" 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 and 21st October, 2012 (Kalyaan ke Teen Sugam Maarg) at http://www.satcharcha.blogspot.com/
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