||  Shri Hari  ||

Uninterrupted Spiritual Practice

(Akhand Saadhan)

continued......

Saints have said ‒

गुल सोर बबूला आग हवा सब कीचड़ पानी मिट्टी है ।

हम देख चुके इस दुनियाको सब धोखेकी-सी टट्टी है ॥

       and ‒

चाख चाख सब छाँड़िया माया रस खारा हो ।

नाम सुधा रस पीजिए     छिन बारंबारा हो ॥

                         लगे हमें राम पियारा हो ॥

Therefore ‘Chaakh chaakh sab chhaandiyaa maaya ras khaara ho’ ‒ When this will all taste bitter, then automatically it will come to an end,  it will break off.   

The relationship that we had established with the body,  it is just like the relationship that a man has established with his wife in the householder life.  i.e the relationship is established for the purpose of renunciation.   However,  man forgets this,  and this is called ignorance- foolishness.     

Therefore,  now remember this, that "we have established a relationship with these things,  only for the purpose of renunciation.”  It is for renunciation only that we have to test it,  and on seeing we have to leave it,  whereby on moving forward our mind will no longer go towards it.   We have assumed a sense of mine-ness with the body.   If we do not leave it, if we are unable to leave it,  then understand it’s nature.   When you understand it’s nature,  then relationship with it will not remain.    

Therefore God out of His grace has created this beautiful world, that nothing ever remains the same.   God is giving functional instructions to all beings,  saying that whoever you establish an affinity with, that one will not remain the same (unchanged).  They say one thing with amusement,  that between God and man there is some sort of obstinacy.   “Jeev” (man, embodied soul) says - I will develop affinity.   God says -  Child !  I will break affinity.   Jeev says,  I am a child.  God says - I will not let childhood remain.   Jeev says,  I am young and youthful.  God says - this too I will not let it remain so.   Jeev says -  this is how large my family is.  God says -  this too I will not let it remain so.  Jeev says - I have so much wealth  with me.   God says -  I will not let this too remain with you.   Jeev says I am very  healthy -  God says,  this too I will not let it remain.   Jeev says -  I am sick and unwell.    God says -  this too,  I will not let it remain.    God says that “whoever you establish a relationship with,  I will continue to server all those relationships.  As you continue to connect with them,  I will continue to disconnect you from them.”    

Here the meaning of severing relationship, of disconnecting is,  do not start new relationships, then old relationships will break off on their own,  because they are the kind that will break off -   

Antahi tohi tajenge paamar !  Tu na tajai ab hi tein ।

man pacchitai hai avasar beete  ॥

अंतहि तोहि तजेंगे पामर ! तू न तजै अब ही तें ।

मन पछितैहै अवसर बीते ॥

Therefore it is only for realizing its nature,  its very essence, that this relationship has been conjugated,  not for continuing the relationship.  

From Book in Hindi "Ekai Saadhe Sab Sadhe" by Swami Ramsukhdasji  

 

FOR MESSAGE IN HINDI PLEASE VISIT -

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

Date : 25th September, 2013 -  

(Akhand Saadhan)

||  Shri Hari  ||

Uninterrupted Spiritual Practice

(Akhand Saadhan)

continued......

Just as it is has been clarified as to - Why we have entered the householder life?   The reason is for renunciation, similarly,  why have we developed a relationship with ignorance?   For renouncing it.   Therefore we have assumed ignorance to be in us.   Why have we not renounced ignorance from the beginning?   The reason being, we were unable to renounce.   Therefore we have accepted the householder life.  On assuming a householder life, what should we do?   On assuming a householder life,  then abide by it according to the scriptures.  When we keep the dictates of the scriptures hand-in-hand,  a finiteness to sense pleasures will come about.   Place-time-things all will become finite and limited, and on becoming  limited,  they will become regulated, enjoying them in a certain way.   Thus on having affinity with limited objects and on having a relationship with them in a regulated manner - these two points will remain.   This itself is called “dharma”, in other words,  fulfilling the householder life as per the dictates of the scriptures.   Then what will happen?   You will be unable to enjoy sense pleasures rampantly, willfully,  and in an unruly manner.   With this,  1) Our life will become regulated and  2) There will be one exceptional thing that will happen, that is our aim will be one of renunciation.   When these two things will remain together,   then detachment (vairaagya) is inevitable, a certainty ‒

धर्म ते बिरति जोग ते ग्याना । Dharma te birati, jog te gyaanaa |

ग्यान मोच्छप्रद बेद बखाना ॥ gyaan mocchprad bed bakhaana ||

Dharma te birati ‒‘ Marry one lady’ then it is limited, and restricted,  isn’t it ? Remain in one householder life,  one family, one house, not this yours and this is not yours.  Then how can yours, also be mine ?   When this whole world is one, then how can the one house be yours?   One family yours?  That much money is yours,  how?   You have been given a sampling from all the objects of the world,  that with this sample,  behaving fairly,  while providing and supporting all, you take pleasure in them and enjoy them.  And taking pleasure in them,  observe the sampling!  Why must we do that?  For renunciation.   Then on its own,  these will be renounced.  By exercising righteousness (dharma),  detachment is inevitable,  without any doubt.   It has been written in Bhagwat ‒

धर्म: स्वानुष्ठित: पुंसां विष्वक्सेनकथासु यः ।

नोत्पादयेद् यदि रतिं  श्रम एव हि केवलम् ॥

When dharma (duty) is properly exercised,   and if love of the lotus feet of the Lord is not awakened, then you have not exercised your duties, you have only worked hard and put in effort ‒‘Shram eva hi kewalam' 'श्रम एव हि केवलम् ।’  It is a rule that when one abides in “dharma” and enjoys the sense objects,  then one develops detachment.  Think about this,   with what aim,  (goal) does one enjoy the sense objects as per the dictates of the scriptures?  With the aim of getting rid of attraction and passion.   When the passion is strong, then a man does not look at righteousness, duty and his actions; then he enjoys the objects of enjoyment with passion.    By enjoying the objects of enjoyment, the passion increases and detachment does not come about.   Today even in those who have become old,  there is no detachment, now what is the reason for this?   They are enjoying pleasures for the sake of enjoyment.   They enjoy these for gaining pleasures and they do it with passion.   By doing so,  the life of detached Brahmaji will come to an end, but then too he will not become detached.   But if the aim is one of knowing the Truth, the Essence and of renunciation, then enjoying objects of pleasure as per the rules, distaste for sense pleasures will take place.   Therefore see for yourself.   

From Book in Hindi "Ekai Saadhe Sab Sadhe" by Swami Ramsukhdasji  

FOR MESSAGE IN HINDI PLEASE VISIT -

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

||  Shri Hari  ||

Uninterrupted Spiritual Practice

(Akhand Saadhan)

continued......

According to Indian culture,  for the twice born “dwijaati”  the instructions are that first he must follow a celibate life, then become a householder.   A celibate is of two kinds ‒‒ 1. "Naishthik" celibate and 2.  "Upakurvaan" celibate ।  A celibate student who on completion of student life, straight-away goes into the renunciation stage of life and ever remains a celibate uninterruptedly, is called a “Naishthik” celibate.  and he who on abiding by the principles of a celibate life as a student,  and on completing it,  enters into a housholder life and continues on with the other stages, is called a "Upakurvaan" celibate.   Why are there two differences?  These two differences came about because we have acquired a human body for attaining God, and he who desires God realization,   has to renounce the world.   When we hear talks of renouncing the world,  we become frightened.  But the meaning of renouncing the world is not to escape from here.  If we go away to some forest, will there not be the influence of the world in the forest?   And the body that we take along, is that body not the world?  The meaning of renouncing the world is,  that this body, the sense organs, the inner faculties, mind, intellect,  life breath and in the various objects, the sense of “I-ness” (ahamtaa) or “mine-ness”   (mamta) is renounced.    This itself is renunciation of the world. If you desire God Realization, then you will have to renounce the world i.e. you will not be able to hold on to a sense of “I-ness” and “mine-ness” with worldly objects.   If you hold on to I-ness and Mine-ness, then God Realization will not take place - this is a certainty.   When we renounce the world, then the obstacles in our path are the tendency for attraction to sense enjoyment,  desire for hoarding, and attachment to pleasures.   The main obstacles to renunciation are seeking worldly pleasures,  sense enjoyments,  and attachment to pleasure of hoarding. In student life, as a celibate, if one thinks, that we must renounce this and take the path towards God, then through thoughts, discrimination, scriptures,  lectures we wish to give this up,  but what sort of compelling force is there, that is not letting us leave it,  under no circumstances are we able to leave it.   Then it is said that -  ‘you tread the householder path, see - what things are and what they are like? However through inquiry and thought if we are able to leave it, then it is said -  “you become a “naishthik celibate”    Therefore these two paths came about because there are two kind of people that are eligible.  Why did the retention of householder life take place?  Through thought and inquiry, we were unable to get rid off the attraction to those pleasures, but through gaining knowledge of them,  experiencing them, understanding them, their real essence,  and then renouncing it,  was the reason for pursuing the householder life.    In conclusion, to take on the householder stage of life is for the purpose of renunciation, not for passion -  not for getting entangled for ever.   Passion is not in our culture at all.  

From Book in Hindi "Ekai Saadhe Sab Sadhe" by Swami Ramsukhdasji  

 

FOR MESSAGE IN HINDI PLEASE VISIT -

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

Date : 23rd September, 2013 -  

(Akhand Saadhan)

||  Shri Hari  ||

Uninterrupted Spiritual Practice

(Akhand Saadhan)

continued......

This point is very beautiful.   The two questions that have come -  one that how can there be uninterrupted spiritual practice?   and second,  that what is the nature of spiritual practice (saadhan), goal (saadhya, God) and spiritual aspirant (saadhya),  How can they become one, how can  they come together ?  These two together are one question only.   One question that came is that I am God’s and God is mine -  this appears to be a new point,  how are we to understand this?  Both these questions are of the same type and their answer is one only.   

In fact,  the point that is not understood by an aspirant is -  “I am God’s and God is mine.”  The main reason for not understanding is the feeling of “mine-ness,” a close affinity with the body is extremely tenacious and persistent.  Due to the oneness (deep affinity) with the body being so tenacious,  this point is not understood that “I am God’s and God is mine”.   In fact, “self” has no relationship with the body.  It is only assumed and accepted.  ‒ “Ahamkaar vimoodhaatma kartaamiti manyate,” ‘अहंकार विमूढात्मा कर्ताहमिति मन्यते ।’  This belief (affinity with the body) has become so fixed and unyielding, that it began to appear as real.   The affinity with the body appears genuinely real and fixed, due to sense of oneness with the body being unyielding.      But when such an unyielding feeling sets in that “I am God’s and God is mine” then this point does not remain.   In fact, the “self” does not have a oneness with the body,  and if we think a little bit more, then this point can come in everyone’s experience that at first we did not have any affinity or link  with this body and bodily relationships.  Approximately ninety or hundred years prior to this day, those of you that are sitting here,  of them none had any relationship with the present body,  then how could there have been an affinity with the bodily relationships ?   And hundred years from now,  there will be no relationship with this body, then how can affinity with the bodily relationships  remain? With this thought,  every brother and sister can understand this point.   Understand with a firm conviction  ‒‘आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा ।’  It is a principle-  that which does not remain in the beginning and end, is not there in the present as well, and in the present also is that alone which was there in the beginning and the end.    This body and bodily relationships were not there at first, and will not remain in the end,  therefore at present too they are not there.   When we have no affinity with the body, then who do we have an affinity with? Our affinity is with the Lord!  In reality our real  affinity and relationship is with God.  The affinity with the  body and family members is assumed, but relationship with the Lord is self-evident.

The root cause of a belief  is lack of awareness,  and this lack of awareness does not come, it is proven that it was originally present, i.e. that its coming does not take place, going can be possible.   Now if someone asks some person, that “do you know the french language?”  He will say “No I don’t know”  Then you ask,  “Since when?”   Then such a question itself cannot arise.  Therefore Vedanta believes, ignorance or lack of knowing to be “anaadi”   (since time immemorial)  Thus ignorance is without a beginning.  Then too you ask the question, that we want to know this with certainty that where did this ignorance come from?   Its real answer has already be given, but then too if you ask, then the answer is that “this ignorance came from the time when you assumed those things that do not belong to you as your very own.”  To this the question is, why did we assume those things that are not ours as our own?   One reason for this is ignorance. Therefore, this assumption (belief) is the work of ignorance.  The second point is “We believed in getting to know the Truth, the divinity “tattva”, but we forgot this Essence, and comfortably rested accepting the body and bodily relationships as ours.    

From Book in Hindi "Ekai Saadhe Sab Sadhe" by Swami Ramsukhdasji  

 

FOR MESSAGE IN HINDI PLEASE VISIT -

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

Date : 22nd September, 2013 -  

(Vividh Roopon mein Bhagwaan)