Way to Relinquish Desires and Anger

|| Shree Hari ||

 

(Kaam-Krodhse Chootne ka Upaaya)

continued...

Those brothers and sisters who are engaged in spiritual disciplines will understand this point very easily that while engaged in spiritual practices, desires, anger, and various propensities will diminish on their own without much effort. If you keep your sight on the imperishable, then perishable (unreal) things will automatically get washed away; as it is naturally renounced on its own - "naasato vidhyate bhaavah"

Compared to spiritual practices that involve actions, the disciplines that involve "vivek" (discrimination) and the disciplines that are based on "bhaav" (sentiments and feelings) are more powerful. The reason is that there is an end to actions, but "vivek" and "bhaav" are very subtle. Therefore by doing spiritual practices through actions, and then trying to relinquish propensities, success will not be attained quickly; but through "vivek" discrimination and "bhaav", by not accepting the existence of vikaars (mental distortions), these distortions mitigate and go away on their own. The unreal has no existence – the extent to which "vivek" and "bhaav" are useful, to that extent, the actions will not work.

There is a spiritual practice that is dependent on actions, with the aid of inner-senses (kaaran-saapeksh saadhan) and there is a spiritual discipline that is not aided by inner senses (kaaran-nirpeksha-saadhan). In kaaran-saapeksh-saadhan, one has to take the support of the body-senses-mind-intellect and then do his spiritual practice, but in kaaran-nirpeksh-saadhan, there is no support taken of the body-senses-mind-intellect, only one has to server the assumed relationship with the same. In karan-saapeksh-saadhan it takes a very long time, but in kaaran-nirpeksh-saadhan one immediately attains perfection. If you try to remove the ego, using karan-saapeksh-saadhan, it can take many life times to get rid of it, but if you realized by the self that "it is not there at all" then it will not be able to last. People think that we are trying to get rid of our evil propensities, but actually they are strengthening them even further.

In accepting the existence of vices, faults and flaws, there is one very grave and absurd point that, when one gets angry, at that moment justifying that "who does not get angry? If you eat food, then anger will surely come" - believing so, you are strengthening the existence of that anger in you. In this manner, the time that anger comes, you assume the anger to be in you, and the time that anger has not come, then too you assume the anger to be in you, so now, how can anger go away for good? You have held on to anger by your infinite form, therefore it is residing in you, otherwise will the thieves and robbers have that much power that they would continue to sit in your home? You yourself have made it stay within you. You must think that anger comes and goes, but I remain always, therefore how am I an angry person ? If there is anger in me, then it should remain constantly. That means that as long at I live, till then the anger should also remain. I am "existent" (remains forever), but anger is not existent (does not remain forever), then how am I an angry person? The one that remains at all times, is only that one real essence (self). Besides that there is nothing that will remain forever.

All flaws reside in gross, subtle and causal bodies. When the body itself is temporal, unreal (asat), then how can the flaws that reside in it be permanent, real (sat) ? But you accept these as being constant in you, and thus you are creating a solid, unshakable enterprise, and then you say these don't go away! This condition takes place in Karan-saapeksh-saadhan (spiritual practice that is dependent on inner-senses and action). This condition does not take place in spiritual discipline that is not aided by inner senses (karan nirpeksha saadhan). In karan-nirpeksha-saadhan one does not need to engage the tendencies, nor to engage the intellect, nor the mind. Flaws are not in us at all – this has to be accepted by the self, not by the mind-intellect. This karan-nirpeksh-saadhan is very great, but very little can be read or heard about it.

To do spiritual practices is to earn money by yourself and to do satsang (association with truth, good company) is to get adopted by a wealthy man. What work does one who is adopted by a wealthy man need to do? He gets the inherited wealth that has already been earned. Similarly by going to satsang, even without doing spiritual practices, the spiritual discipline takes place. One time I said to the satsang attendees that all you brothers and sisters are like stone, but stones that are in Gangaji! So beautiful these stones become, all shaped rounded and lovely! Those stones have not put in any effort themselves, nor has anyone else done anything. Simply by being in the force and gush of Gangaji's water, rolling and toppling they have become round and beautiful. Similarly, remaining in satsang, you have become round like the stones in Gangaji! Those that are not learned, those that do not know even how to write their own signature, such ordinary men also are able to find the errors in the talks of good and highly learned men. The stones in Gangaji are pure. Simply by remaining in satsang, man becomes pure. Good qualities come on their own, and flaws naturally get washed away.

Narayana ! Narayana !! Narayana !!!

From book in Hindi "Nityayog ki Praapti" by Swami Ramsukhdasji

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Date : 19th January 2013 (Kaam-Krodhse Chootne ka Upaaya)

 

Ram Ram

Way to Relinquish Desires and Anger

|| Shree Hari ||

 

(Kaam-Krodhse Chootne ka Upaaya)

All temporal objects (i.e. things that are created and later perish), are all of two kinds -

1) Body, money, house, and other objects and

2) Desire, anger, greed, and propensities

Just as objects arise and they perish, similarly propensities also arise and they perish. Objects and tendencies they become nonexistent, but real things never become absent (non-existent).

Our "self" (swaroop) is real, existent (sat) and it has never become non-existent, it is not non-existent, and it will never be non-existent. Contrary to it, temporal things have never had an existent, are non-existent at present and will always be non-existent. Therefore the greed within that let the money stay put at all times, let the body remain permanently, let the family stay always, this is a mistake we make. In the same way, the fear that we have that desires have come in us, anger has come, greed has come, incongruity that has come, such propensity should not be in us, this is a mistake that we make, as it is a mistake to want to continue to keep with us those things that do not have an existence. And it is also a mistake to wish that it does not come. The objects continue to stay – i.e. the objects are there, therefore they must continue to be reside. Desires, anger, etc. are not there – this means that desires, anger etc, are there, therefore they must not remain. The point is, to wish to keep objects and to yearn to get rid off propensities, both these desires are born due to assuming the existent of unreal things (objects and tendencies).

An aspirant should not fear when passion, anger and various propensities come. Even if seen from the gross perspective, then passion, anger, etc. do not remain at all times. The moment that passion arises, at that very moment, it begins to perish. The moment that anger arises, then at that very same moment, it begins to perish. Same with delusion and attachment etc. What can start to perish, when it does not have an existence in the first place!

The unreal has no existence, and the real never eases to be "Naasato Vidhyate bhaavo, naabhaavo vidhyate satah" (Gita 2/16). That which is existent at times and non-existent other times, is in reality non-existent. That which is non-existent at any time, is always non-existent. That which is non-existent at any place, it is non-existent in all places. That which is not present in any individual, is non-existent in all beings. That which is non-existent in any situation or circumstance, is non-existent in all situations, Therefore, it is a mistake that we become fearful of passion, anger, greed etc. Then what are we to do? This passion, anger, greed etc, is not in us at all – like that have a firm single-pointed conviction. This is the truth, therefore grasp this truth. Coming to terms with the truth is called "saadhan" (spiritual discipline).

What is the use in trying to get rid of that which has perished from the start? You assume the existence of that which is non-existent from the very beginning, and then you try to make effort to remove it. But as such, the effort is not to remove or get rid of it, but rather to firmly hold on to it, and to try and make it permanent; because it is only on accepting it's existence that one wants to try to get rid of it. Those things that you wish to keep, those too do not have continuation. I have desires, I have anger in me - in this manner, you give it existence. In reality, this it self is a mistake. Now however much effort you make in trying to remove it, that much it will become unwavering and tenacious. Therefore at the root, in essence, it does not have an existence at all - remain firm and steadfast on this point. In other word, perceive that it is non-existent, that in fact it is neither in the "self" (swaroop) nor in the disposition (swabhaav)

Questioner - Evil propensities such as passion, anger, etc. outwardly they come and then they dissipate, but within they remain at all time in the form of a `seed'?

Swamiji - You only have accepted the notion that it is present in the form of a `seed'. Even in the form of a seed, is it real? It is unreal, non-existent and temporal only.

Questioner - We can understand that the objects are naturally perishing, but we cannot understand the point that desires, anger, and various tendencies too are naturally coming to an end! How will mental distortions (vikaars) go away, without getting rid of them?

Swamiji - When someone's son dies, then on that day one is in deep sorrow, but after 12-15 days does it remain the same? After 12 months does it remain the same? After 10-12 years, does it remain the same? No it does not remain. By this it is proven that without making an effort sorrow goes away. When someone dies at home, then one does not make sweets during Diwali; but after 10-15 years, are no sweets made in that household? Do no weddings take place in that family. Grief goes away without making any effort, because the unreal has no existence. By making an effort to try to get rid of it, you are giving it existence.

Just as objects are not permanent, similarly tendencies are not constant and permanent. Even a man who is seeped in sorrows, while talking, he laughs, he become happy when an opportunity arises, then where has the grief disappeared at that time? That which is born, is sure to die. This is a principle. When anger comes, do not give it importance. Understand that this is going to perish. If the anger wants to stay for an hour, now once the anger comes, and if five minutes have passed, then is the remaining time for anger going to be one hour? Has the anger not died by 5 minutes? Even at the root it does not remain, because it does not have an independent existence. In essence the existence is of only Paramatma (God)

When nature and its work have no constant existence, then how does anger and various mental modifications etc. have a stable existence? Outside of nature, where is there any modifications? Uselessly you are wasting your time in making and effort to get rid of these mental modifications, when in essence there are no mental distortions. This is the main point that needs to be understood and held on to. You can get this light through "satsang".

Questioner - Without spiritual practice (saadhana) how will anger go away?

Swamiji - Anger goes away without spiritual practice ! Now you pay attention, anger will not go away quickly with spiritual practice. If you become indifferent to anger, then it will go away by itself. It is perishing any way, you only are trying to keep it alive. The example that I have given about sorrow, take some time and reflect on it. If someone dies in your house, then you remember them and crying time and again, you keep the grief alive and others too come time and again and remember, but in spite of much effort at keeping the memory alive then too that grief does not remain alive, it washes away. The reason is that it does not have the strength to last.

Questioner - If there is another incident then there will be grief again, then the seed of sorrow will inevitably remain ?

Swamiji - If you believe so, then ignorance will never get washed away. All efforts to get rid of ignorance will go to waste. As the seed of grief is ignorance, and ignorance is also temporary (unreal). Because it is not the lack of knowledge that is called ignorance, rather it is incomplete knowledge that is called ignorance. If you see from the perspective of spiritual practice, then too instead of "disorders exist and they need to be wiped out" – it be better to believe that "there is no disorders at all". What to get rid off, when all is non-existent ? Disorders were not there at first, they will not remain later on, and even now they are getting washed away - these three point are exceptional. It is a principle – that which was not present in the beginning and end, its existence is not there at present as well. (to be continued)

From book in Hindi "Nityayog ki Praapti" by Swami Ramsukhdasji

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Date : 17th and 18th January 2013 (Kaam-Krodhse Chootne ka Upaaya)

Ram Ram

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__._,_.___

"Vikaar" Impressions of Favorable and Unfavorable Situations are Not in You

|| Shree Hari ||

 

(Vikaar Aap Mein Nahi Hai)

continued........

Favorable things are pleasing and unfavorable things are displeasing. This body, senses, etc. remain fixed in Nature, they never leave Nature and come in you. In fact you are not established in Nature, rather being a "ansh" (part) of God, you are established in God. "Aham" (egoism) is Nature. You are independent in whether to retain nature, or not. You are not dependent in this. The knowledge in which you perceive egoism, in that knowledge there is no egoism. You remain fixed in that knowledge. You are naturally and automatically situated in it.

In the light of your real self, you can perceive "aham". If it were not seen, then who is the witness to the fact that there is "egoism" present? You yourself are grabbing hold of lower nature. That which you hold on to, that which you give authority to, that itself exerts its rights on you. If you do not commission it, then it will not have the power to exert its rights over you. How can the thing which comes and goes establish its rights over you? You assume it to be "I" and "mine", due to this, you encounter problems.

Pleasure and pain are seen. Impressions of pleasant and unpleasant are seen. Just as all objects are seen in the light, similarly "egoism" is seen in one light. If there were no illumination then one would not see the "egoism" at all. "Egoism" is something that you grab hold off, not as being a witness, but out of your own independent will. There is no one whatsoever, who is helping you in the act of grabbing hold. Egoism is something that you have assumed. Do not acknowledge it. Saints have said - "dekho niraapakh hoye tamaashaa" become impersonal and watch the show. Do not accept "egoism" in the self, which is full of illumination.

In deep sleep, there is no knowledge of "egoism". On waking up we say, that "I did not know anything in my sleep", in other words, there was no egoism at that time, but you (self) was there. In deep sleep, you do not have the experience of " I am sleeping at present.". It is only on waking up that you say that I slept such that I did not know anything at all. "I did not know anything", this is a recollections (smruti). Recollection is experiential. - "anubhootvishayaasampramoshahsmrutih" (Yogadarshan 1/11). You recollect that you were sleeping in deep sleep state. In the deep sleep state, that "egoism" (I) was merged, but you did not become one with it. If you joined together, then you would not be able to say that "I was in deep sleep, and I did not know anything at all."

Narayana ! Narayana !! Narayana !!!

From book in Hindi "Satsang ka Prasaad" by Swami Ramsukhdasji

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Date : 16th January 2013 (Vikaar Aap Mein Nahi Hai)

Ram Ram

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"Vikaar" Impressions of Favorable and Unfavorable Situations are Not in You

||  Shree Hari   ||

(Vikaar Aap Mein Nahi Hai)

continued........

Favorable things are pleasing and unfavorable things are displeasing.   Both these are the kind that will come and go, and they are temporary.   Simply endure these.     If good times come, then endure them, and if bad times come,  then too endure them.  In favorable times you become pleased and in unfavorable times you become displeased, then you have not endured it.   This is the mistake you have made.   You are not one that comes and goes.  You are not temporary.     You are eternal and the "vikaar" i.e. distortions, modifications and impressions come and go.   When you blend with the temporary, then you believe the modifications and distortions to be in you.   He that remains, blends with he that comes and goes – this itself is the mistake.   If you become established in, then you will have knowledge of favorable and unfavorable, but you will not be affected by them.   This is liberation.    Liberation is everlasting,  therefore after liberation one does not get bound.   "yazgyaatvaa na punarmohamevam yaasyasi paandava"  (Gita 4/35),  "Acquiring that knowledge of the self you will no more be subjected to delusion."   The reason is that in fact, there is no delusion in you. You only have to experience your real self.   On this subject, the extent to which I am eager and longing to tell you, that much eagerness is not in you. 

Pleasure and pain are the kind that come and go, and they reach till the mind-intellect,  at the very maximum they reach the ego.    "Ego" is in a single location,  because it is seen.  Just as this thing is seen,  so is "ego" seen.    Ego is not seen with the eyes, but there is knowledge of "I".  All  "vikaars"  (impression, distortions, modifications) only reach the "I".  The light in which this "egoism" is seen,  in that light there is no vikaars (distortions).   That in which there is distortion, that too you know and you also know the distortions.   It there any distortions in the "knowing"?   Do not blend with "egoism".   Blending with egoism, is remaining established in Nature.  It is "apara prakruti"  (lower nature), whereas you are the embodied soul,  of higher nature.  This higher nature has assumed this world -  "yayedam dhaaryate jagat."  (Gita 7/5).    By which the whole universe is given existence" (Gita 7/5)   It is by sustaining and giving existence to this world, that you are trapped in these distortions.   I am this body,  this body is mine,   I am the mind,  the mind is mine;  I am the Intellect,  the intellect is mine, I am the egoism,  the egoism is mine  -  acceptance and believing so, is giving existence to the world.

The "jeev" (embodied soul)  is a part of God, but jeev not remaining established in God,  becomes established in Nature (Gita 15/7).   The lower nature is a very good child, as the poor thing, remains established in itself.  It does not stay established in God.  You are independent,  you are sentient.  By being sentient,  you do not remain in your "self",  and you also become established in Nature.    God has given such a beautiful couplet -  "manah shashthaaneeindriyaaniprakrutisthaani"!     (to be continued)   

From book in Hindi "Satsang ka Prasaad"  by Swami Ramsukhdasji  

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Date : 15th January 2013    (Vikaar Aap Mein Nahi Hai)

Ram Ram 

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"Vikaar" Impressions of Favorable and Unfavorable Situations are Not in You

||  Shree Hari   ||

(Vikaar Aap Mein Nahi Hai)

It is not a rule that before realizing God, one becomes free of all impressions of favorable and unfavorable, i.e. existential distortions (vikaar).   But after realizing God, all distortions (vikaar) are wiped out. 

 

Rasopyasya param drushtvaa nivartate"  (Gita 2/59)  

 "The distortions of the mind in the form of relish, pleasure and delight come to an end, on realizing God." (Gita 2:59). 

In this there is one very extra-ordinary point,  which is extremely beneficial.    It is my sincere prayer, that you go deep into it and understand it.  

We get a person, thing, situation etc that is favorable to us,  and we don't get a person, thing, situation etc that is to our liking -  This is Life!  The extent to which favorable and unfavorable situations make an impression on us, is called "vikaar."    We have to become free from these "vikaars" - impressions of favorable and unfavorable situations; because as long as there is vikaar, the turmoil of these various impressions continues,  till then there will not be peace.      

Search within that where do these vikaars (restlessness from impressions) reside?   The vikaar is in the mind, intellect, in the inner senses.   Therefore vikaar are taking place in the "karan"  (instrument), not in the "kartaa" (doer).   This is the main point that needs to be understood.    If you receive something that is favorable,  you become pleased,  and if you receive something unfavorable,  then you become displeased – these are two states.   In these two states,  are you two or one?  Think about this point.    In a state of happiness, you were that one, and in a state of unhappiness, you were the same one -  isn't this the truth or not?   In reality, these states are also in the mind-intellect,  but you assume them to be in you – this is the mistake that you make.    In pleasant and unpleasant states,  you believe yourself to be happy and unhappy.   The impressions of pleasure and displeasure fall on the inner senses (antahkaran),  then you become happy and sad.   You assume that "vikaar" to be in you.   In fact these impressions of various changes are not in you at all,  the impression of turmoil are on the inner senses (antahkaran).

 

You know both pleasant and unpleasant.  Only he can know both, who is separate from both of them.    He who remain even in pleasure and also in displeasure, both that pleasure and displeasure can be known by him.  Happiness is separate and unhappiness is separate.  The one who remains separate from these two, knows these two.    If he had blended with these, then he would not be able to know both pleasure and displeasure.  Rather he would know only one of them with whom he has remained.

The second point is that while being happy also you are the same and why being unhappy too, you are the same, therefore only you are able to experience them separate and apart.    He who can experience separately both pleasure and displeasure he is separate from pleasure and displeasure.    When will one experience being separate from pleasure and displeasure?   When you do not remain established in "nature" (prakriti) and become established in the "swa" (self).    "Samadukhsukhaswasthah" (Gita 14/24). Nature is filled with favorable and unfavorable impressions.    If you become established in nature, then surely there will be these mental distortions.   But these distortions will never be in you (self),  never ever.   Even in a state of ignorance, there were no distortions in you.   There has never been any impressions and distortions in your self,  there can never be.   If there were distortions in you, then they would never go away.     The impressions and distortions are in Nature.    Experiencing yourself to be separate from nature is enlightenment.  It is attaining liberation. 

As such you are separate from Nature.    Please have mercy, you pay attention and try to understand this point.  You are not the kind to come and go.  God has said - 

Maatraasparshaastu kounteya sheetoshnasukhdukhdaah |

Aagamaapaayino'nityaastaamstitikshasva bhaarata ||  (Gita 2/14)  

"Oh Sun of Kunti ! those bodily sense objects, that give rise to feelings of heat and cold, pleasure and pain etc, (happiness and unhappiness through favorable and unfavorable situations) are transitory and fleeting. Therefore Arjuna, bare these patiently. (i.e. remain unaffected by them or ignore them).  (to be continued)  

 From book in Hindi "Satsang ka Prasaad"  by Swami Ramsukhdasji  

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Date : 14th January 2013    (Vikaar Aap Mein Nahi Hai)

Ram Ram 

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