|| Shri Hari ||

Meaning of Each Chapter of the Gita

गीताके प्रत्येक अध्यायका तात्पर्य

continued.....

Fifth Chapter

A man should not feel happy or sad,  pleased or displeased, in favourable or unfavourable circumstance, because being entangled in the pairs of opposites, of pleasure and pain etc.,   he can’t transcend the world.   

A true renouncer is not he who renounces his wife, sons, family,  self,  and property,  but one who is free from attachment and aversion while performing his duty.  He who neither rejoices in pleasant circumstances,  nor grieves in unpleasant circumstance,  being free from pairs of opposites,  remains established in God.     The pairs of opposites of mundane pleasures and pains,  likes and dislikes,  are the sources of pain.   So a wise man should not get entangled in them.   

Sixth Chapter

Every means should lead to even mindedness, without which a man cannot remain uniform in favorable and unfavorable circumstances, in honor and dishonor,  and can’t meditate on God.    It means that without even-mindedness, the effect of the pairs of opposites such as pleasure and pain will continue and it will create an obstruction in meditation.   

The person who remains equanimous in favourable and unfavourable circumstances (which he receives as a fruit of his past deeds),  in success and failure,  in honor and dishonor,  in profit and loss,  and also while dealing  with good and evil persons,  is noble.  He who by controlling his senses and mind,  meditates on God,  in order to attain equanimity,  becomes equanimous for all beings,  and also in their pleasures and pains.  

The person having desire to attain equanimity,   transcends the meritorious deeds,  performed for fruits as mentioned in the Vedas.  An equanimous person is superior to those persons who perform austerities and action, and gain knowledge in order to reap their fruits.   

  (to be continued )

‒From the book in Hindi ‘Gita-Darpan’  by Swami Ramsukhdasji

|| Shri Hari ||

Meaning of Each Chapter of the Gita

गीताके प्रत्येक अध्यायका तात्पर्य

continued.....

Fourth Chapter

There are two methods to dissolve all actions and to be free from their bondage.   They are knowledge of truth about actions,   and attainment of knowledge.   

God creates the Universe,  but He is not bound by actions.   Because He is attached neither to the action,  nor its fruit, nor He has the sense of doership.  The action of those who have no desires,  and who have no attachment to their fruit,  melt away.    Such persons being free from attachment to actions,  and their fruit,  by performing actions are not bound.   Those who perform actions only to maintain their body,   and remain equanimous in success and failure,  are not bound.   All the actions of those persons,  who perform them in order to safeguard the tradition of the performance of duty, melt away.   Thus by knowing the truth about actions properly,  men become free from the bondage of actions.   

Knowledge consists in the total detachment of the insentient.  This knowledge is superior to the  sacrifices which are performed with materials.  All actions melt away in this knowledge.  Having acquired this knowledge,  a man is never deluded.  Even the most sinful of all sinners,  crosses over all sins by this knowledge.   As the blazing fires reduces the fuel to ashes,  so does the fire of knowledge, reduce all actions to ashes.  

  (to be continued )

‒From the book in Hindi ‘Gita-Darpan’  by Swami Ramsukhdasji

|| Shri Hari ||

Meaning of Each Chapter of the Gita

गीताके प्रत्येक अध्यायका तात्पर्य

गीताध्यायस्य निष्कर्षं ज्ञातुमिच्छन्ति ये जनाः

तैः सुखपूर्वकं ग्राह्यस्ततः   सारोऽत्र  लिख्यते ॥

First Chapter

Due to attachment only a person becomes derelict in his duties by getting stuck in the dilemma of ‘what should I do and what should I not do’. If he doesn’t come under the control of attachment then he cannot become derelict of his duties.

People having reverence towards Bhagwan, religion, paradise etc. often have panic, dilemma that if we don’t do activities received in the form of duty then our downfall will happen;  if we engage only in worldly activities then our spiritual progress will not happen;  by engaging in worldly dealings, spiritual dealings will not happen properly and by engaging in spiritual dealings, worldly dealings will not happen properly; if we will leave family then we will commit sin and if we will stay within family then our spiritual progress will not happen; etc-etc.  The meaning is that we want our spiritual well-being, but due to sense of mine-ness and desire of worldly pleasures, we cannot leave the (attachment towards) the world. This similar dilemma takes place  in Arjun’s mind as well,  that if I fight then due to the destruction of my kith and kin, there will be obstruction in my spiritual well-being; and if I do not fight then due to straying away from my duty, there will be obstruction in my spiritual well-being.

Second Chapter

Give importance to one’s conscience and fulfilment of one’s duty – of the two approaches, if man follows anyone with perseverance then sorrows-tensions are removed.

All the bodies that are seen, are going to perish, to die, but the one who lives in them (the indweller) never dies. Like body leaves childhood to take on adulthood and leaves adulthood to take on old-age, same way the one who lives in the body, leaves one body and takes another body. Like man leaves old clothes and wears new clothes, same way the one who lives in the body leaves clothes like one body and wears another. All favourable-unfavourable situations that come, they were not there earlier and will not remain later also and in-between also every second they are getting separated only. The meaning is that situations have the nature of coming-going, their nature is not of permanency. If in this manner there is clear conscience then panic, sorrow-tension cannot remain. Whatever duty-activity is received in compliance with scriptures, fulfilling that by being equanimous (unbothered) in completion-incompletion of that activity and achieving-not achieving its result then confusion cannot remain.

  (to be continued )

‒From the book in Hindi ‘Gita-Darpan’  by Swami Ramsukhdasji

|| Shri Hari ||

Meaning of the word "Upaasana"and Its Characteristics

उपासना शब्दका अर्थ और  उसका स्वरूप

continued........  

In reality,   people do not want to renounce ‘sense of mine’ (mamta);   rather they continually grab hold of new ‘mamta’ (affection, sense of mine) and desires.   If giving up ‘mamta’  (affection,  sense of mine)  appears to be difficult,  then don’t attach to new relationships.    Leaving the house,  you become a ‘sadhu’, and after becoming a ‘sadhu’,   you start attaching with new relationships by initiating new disciple etc.   Have affection-sense of mine (mamta) with only the One, the Truth,  the Reality;  besides that One,  there is no one that is ours.   The glories of Saints-Great Souls is that they make you leave all other relations,  and attach you to the One Supreme Being,  the Eternal Lord.   They take the wandering ‘jeevas’ (beings),  and make them unite with the One, the Truth -  They say,  he who says the following,  That One is yours ‒‘ममैवांशो जीवलोके’ (गीता १५ । ७)  "Mamevaansho jeevaloke" (Gita 15/7). This Jeev (Atma, Spirit, Soul) is a part of Me only".  (Gita 15/7)    Due to your relationship with the One,  serve everyone,  honor-respect everyone.  The wife serves the husband’s family members only due to her relationship with her husband;   In the same way,  due to your relationship with God, serve everyone.   ‘नातो नेह राम सो मनियत ।’   Having a ‘sense of mine’ (my very own) with Bhagwan,  this itself is ‘upasana’,  it is ‘sitting close’ to God.   

‘Karmayog’,  is doing ‘Upasana’  through one’s duty and conduct,  by renouncing sense of mine, attachment, desires.   Jnanayog is doing ‘Upasana’  by ‘knowing Paramatma’.   Bhaktiyog is doing ‘Upasana’  by ‘believing and accepting Bhagwan.’   That which is realized through Jnanayog,  is also realized through Karmayog.  

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।

                                            (गीता ५ । ५)

Yatsaankhyaih praapyate sthaanam tadyogairapi gamyate (Gita 5/5)

The Supreme state which is reached by the Sankhyayogi is attained also by the Karmayogi.   (Gita 5/5)

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ।

                                          (गीता ५ । ४)

ekamapyaasthithah samyagubhayorvindate phalam (Gita 5/4)

For one who is established in either, gets the fruit of both (God Realization)

The reason being, that the man who gets established in either one of the two yogas, attains the embodiment of Paramatma,  as fruit of either.    Even in Karmayog,  ‘upasana’ takes place on accepting the Lord.  To remove the mind from the world,  and to engage it in (come close and sit next to)  Bhagwan, is the Upasana of Karmayog.   Do japa for some time,  do recitation-prayer for sometime ‒ is this Upasana  ?  Real ‘upasana’ means,  let the mind be ever immersed, diligently devoted to God.   Just as the mind is always engaged in the family, in the same way,  at all times while walking-roaming,  one should be immersed in Paramatma.   This is real ‘Upasana’.  This will surely be accomplished.  This human body has been received for this purpose only.   If it was received for the world,  then the world would be attained.  But the world has not been attained.   Therefore it is for God Realization that this human body has been attained.   ‘Upasana’ should be of only God.   The Power of ‘Upasana’   even on hiding,  cannot be hidden.   Someone has said ‒

भजन करे पातालमें प्रकट होय आकाश ।

दाबी दूबी  नहिं  दबे  कस्तुरीकी  वास ॥

He who has begun to walk towards Paramatma, in other words he who has realized Paramatma,  his behavior and conduct changes.   There is a distinction in his body,  power-intellect.   With his radiance,  the entire atmosphere becomes radiant.   Nature accepts the ‘self’ as victorious.  If things of this world,  are of some use to the divine soul,  then they consider their lives a success.   

to be continued....... 

  

From book in Hindi "Ekai Saadhe Sab Sadhe' by Swami Ramsukhdasji

|| Shri Hari ||

Meaning of the word "Upaasana"and Its Characteristics

उपासना शब्दका अर्थ और  उसका स्वरूप

continued........  

There was a time when a brother had put forth a question in front of Shraddhey Seth Shri Jayadayal Goyandka,  that ‘When everything is only God,  then if we commit sins, then that too is through God only.   ‘ये चैव सात्त्विका भावाः…..’ (गीता ७ । १२) ‘Whatever entities that exist, those that are born of Sattva (the quality of goodness),  Raajasa (the principle of activity) and Taamasa (the principle of inertia),  know them all as evolved from Me alone.’   (Gita 7/12) This too is proximity of God,  and Ravan, Kumbhakarna etc.,  even though doing so much injustice,  they too attained the same Paramatma,  then why are we in bondage,  in doing our duty !’ .   In reply,   Shraddhey Shri Sethji said ‒‘Whatever means we choose to become close to God,  we will get the same kind of outcome, or form of God.   Proximity of God in this manner,  will get  you sorrow-filled God !  Is God not adversity,  sorrow, affliction etc !  Do the ‘Upasana’  (worship,  proximity to God), according to the form of God you desire.   If you worship God the way Ravan etc.  did, then you need the kind of strength that besides God,  I will not be killed by anyone else,  then you will surely attain salvation.    But if someone kills in between,   then what will be the state ?   You will be deprived of attaining your salvation.   ‘जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ।’ (गीता ६ । ४४)  "Jigyasurapi Yogasya shabda Brahmaativartate." (Gita 6:44) A seeker of Yoga, transcends actions and their fruits as laid down by the Vedas, and will surely attain God Realization or salvation’   ‘In this genuine path,  there is no betrayal.   

Everything is only Paramatma.   It means someone desires Paramatma with form, some desire the formless, attributeless Paramatma.   Even in Paramatma with form,  some desire Vishnu,   Ram, Krishna,  Shakti,  Shiva etc.   Whatever form one finds sacred,  feels reverence for,  has  interest in , and has inclination towards that form, then by worshiping and getting closer to that Form,  one attains that Form.   Then by Bhagwan’s grace,  he will attain the  Real and Innate Self,     which he beyond the mind and speech.   

In Karmayog too one has to come close to the Real,  Truth.   In this, there should be renunciation of the fruit of actions and attachment.   People say, that ‘sense of mine and attachment’  are difficult to get rid off.  On this subject,   one must think,  that does the attachment remain the same at all times ?   Previously, the fondness that mother had for her child, does it remain the same later on ?   See it with anything,   constructing a new house,  designing and making your jewellry and clothes,  the joy you experienced for 2-4 days,  does that joy remain the same later on ?   Now think about whether any objects in this world will stay with you  ?  Leaving fondness, attachment, and sense of mine in these objects, and instead having fondness, attachment, and sense of mine with only Bhagwan,  you will become immensely blessed.  

 

All the objects in the world are perishable.   There is nothing to get from them.  Only the inner-senses will become impure,  there will be lack of peace.   Mother-son have much fondness for each other,  and the son also conducts his life in a way that is favorable to the mother.  But on growing up,  when he listens to his wife,  and does things that are not favorable to the mother,  then the attachment and sense of mine cannot not remain,  it breaks off.    Therefore it is not difficult to renounce sense of mine;  it is  more difficult to hold on to ‘Mamta’ (sense of mine).   It does not remain the same at all times, rather it keeps changing.   From this it is proven that love, fondness,  has not been directed to a genuine place.   

A five year old son,  is searching for his Maa.   Other mothers are sitting there,  and on being asked, they say they too are Maa,  but the child does not say Maa to any of those mothers.  If his Maa would be there,  he would immediately go to her lap ‘ममैवांशो जीवलोके’ (गीता १५ । ७) ‘Mamaivaansho Jeevaloke’  (Gita 15/7)   You are a part of Me alone. (Gita 15/7).  Therefore it has been said in the Gita ‘यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।’ (गीता ६ । २२) 'yam labdhvaa chaaparam laabham manyate naadhikam tatah.' (Gita 6/22) i.e. 'Having realized whom there is no gain higher than that.'    

In Karmayog,  one renounces the desire for fruit.   The sentiments of being desireless means ‘कर्म चैव तदर्थीयम्’ (गीता १७ । २७), "karma chaiva tadarthiyam sadityevabhidhiyate" (Gita 17/27). Whatever is done for God, all becomes "sat" (existence, real, truth),   ‘नेहाभिक्रम-नाशोऽस्ति’, ‘स्वल्पमप्यस्य धर्मस्य’ (गीता २ । ४०)   Nehaabhikramanaashosti pratyavaayo na vidyate (Gita 2.40) "You need not worry after surrendering yourself to Me."   etc.  If one does not leave the sense of mine, then moving forward,  it will be difficult to become inclined towards God.   There is much fondness and sense of mine, between Mother-son,  husband-wife, brothers,   but the moment there is obstacle in favorable situation,  the moment there is a hitch to selfishness,  the sense of mine and attachment does not remain.   Therefore Goswamiji says ‒

जननी   जनक  बंधू  सुत  दारा ।

तनु धनु भवन  सुख  परिवारा ॥

सब   कै  ममता   ताग  बटोरी ।

मम पद मनहि बाँध बरि डोरी ॥

  

From book in Hindi "Ekai Saadhe Sab Sadhe' by Swami Ramsukhdasji

FOR MESSAGES IN HINDI PLEASE VISIT -
http://www.satcharcha.blogspot.com

|| Shri Hari ||

Meaning of the word "Upaasana"and Its Characteristics

उपासना शब्दका अर्थ और  उसका स्वरूप

continued........

Now a doubt arises  that one cannot get rid of the thought waves and propensities of the mind (sphurna) .  For getting rid of the ‘sphurna’,   instead of getting rid of the cause, one wants to get rid of the effect.   The reason being,  that you have accepted the mind with it’s  ‘sphurnas’, to be yours.  Do not accept it as yours,  it belongs to “Nature”  (Prakriti),  and due to it’s existence,  there is ‘Sphurna’,  and it is constantly changing.   This is called the ‘Upasana’  of ‘Saankhya yog’.

It is only Bhagwaan who pervades the Real-Unreal and beyond the two.   मयि सर्वमिदं प्रोतम् ।’(गीता ७ । ७)  ‘Mayi sarvamidam protam sootre maniganaa iva || (Gita 7/7)’ ‘As yarn beads are strung on the thread, so, all the worlds are permeated by Me.’ (Gita 7/7).  Just as a pot of clay, was clay at first, is clay on becoming a pot,  and when it perishes, then too it will be clay only.   This very same point can also be said for the world.   When the world is present,  then too there is Paramatma,  before the world too Paramatma was there,  and when the world perishes,  then too Paramatma will remain.  Just as the lid of a pot, due to its shape, color,  and everything is also useful, in the same way this world, with its names and forms is also useful.   It has been created by God only.  It is only God,  where did something else come from?   Arisen from Him,  merged into Him,  this world is Paramatma’s only.   This is the upaasana of a ‘Bhakti yogi’.    

When the sentiments are on of Selfless service.   This selflessness is natural and axiomatic.   Desires are created.  Now think about this.    Desire for wealth, desire for honor and respect.   First these desires did not exist.  In childhood,  one played with pebbles and stones.   At that time there was very limited knowledge.  There was no particular desire.   But now these desires are continuing to grow.   Sometimes you desire one thing,  sometimes another.   Sometimes you desire affluence,  sometimes you desire,  honor and respect.    Therefore you must accept that desires are born and they perish,  they do not stay incessantly.   People say,  that ‘desires do not die’,  but I say that ‘It is God’s utmost grace, that desires whether they are of the body, or of wealth, they will not last.’   In childhood the desire was to play,  now this desire has gone away.  Thereafter, many other desires cropped up,  but they too are gone ! This very same thing is of ‘sense of mine’ (mamta),  attachment’.  In that too, there is connecting and disconnecting.   When connecting with someone,  there is sense of mine ‘mamta’,  When this connection is broken,  there is detachment.   Girls are born in one family,  there is so much attachment to her birth family;  but on getting married,   a relationship is established with the husband’s family.   Now she is not as much attached or feels ‘sense of mine’ with the previous family.   When a sibling brother is adopted by another family,  there is not too much attachment with him, as was previously.   What more to see,  see towards your own body.   

In childhood, when you were young, mother used to keep you in her lap,  feed you milk.   She was so very attached (my very own).  Now that you  have become a youth,  is mother as attached now as she was then ?   And when youl become old,  then will the attachment not decrease even more ?  From this it is proven, that whatever worldly things we will develop attachment (mamta) towards,  it will not stay.  But on having attachment,  the greed, sins etc that you will incur, those will surely remain.  

 In trading,  things are bought and sold,  but only gains and losses remain with us, in the same way,  on having ‘mamta’ (attachment), the payback is only sins and burning anguish.   What is left behind is  grief and worries.   A young adult son dies,  he was not there at first, and is not there anymore,  now why are you worrying ?   Whoever worries,  grieves etc.,  this itself is the pay back of attachment (sense of mine).        

  

From book in Hindi "Ekai Saadhe Sab Sadhe' by Swami Ramsukhdasji

|| Shri Hari ||

Meaning of the word "Upaasana"and Its Characteristics

उपासना शब्दका अर्थ और  उसका स्वरूप

The word ‘Upaasana’ means ‒ to sit close,  The word Upasanaa is formed with two words -  ‘Up’ + ‘Aasana’;   The subject of the Upaasana can be anything ‒ like wealth,  honor, this world and beyond,  anything at all.  Whatever thing a person likes,  his mind remains close to that thing;  and Upaasana is of that thing; but really speaking the Upaasana should be of the Truth-Divinity.   One should do Upaasana of Paramatma (God), not of the world.   

There are three types of ‘Upaasanas’ in the Gita ‒

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।

अन्ये  साङ्ख्येन  योगेन   कर्मयोगेन  चापरे ॥

                                                 (१३ । २४)

पश्यन्ति केचिदात्मानमात्मना  (१३ । २४)

‘Realise the Supreme Essence in the Self,  by the Self ‘  (Gita 13/24)

‘So many behold Paramatma through Dhyaan yog,  some through Saankhya yog,  and some through Karma yog.’  In the Gita,  there are three paths of Upaasana ‒ path of Devotion (Bhaktiyog),  Path of Knowledge (Jnanayog) and Path of Selfless Service (Karmayog).   Whatever is done for realizing the essential Truth is called ‘Upaasana’.   This is all Paramatma and Paramatma only.   He alone is in the beginning-middle and end  ‒ ‘मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव’ (गीता ७ । ७)   ‘Mayi sarvamidam protam sootre maniganaa iva || (Gita 7/7)’  ‘As yarn beads are strung on the thread, so all the worlds are permeated by Me.’ (Gita 7/7)

The real-unreal all is only Paramatma.   Such a system of ‘Upasana’  of the Truth-element (सत्य-तत्त्व),  is in Bhaktiyog.  Upasana of Sankhyayog,  is through renouncing the unreal, ‘नासतो विद्यते भावो नाभावो विद्यते सतः ।’ (गीता २ । १६) ‘Naasato vidyate bhaavo naabhaavo vidyate satah |’  (Gita 2/16)  The unreal has no existence, and the real never ceases to be.’  (Gita 2/16)   ‘Upasanaa’ is of the Real (Existent).  Even in Karmayog,  the ‘Upasanaa’  is of the Real (Sat).   God has said ‒ ‘नेहाभिक्रमनाशोऽस्ति’ (२ । ४०) Nehaabhikramanaashosti pratyavaayo na vidyate (Gita 2.40) "You need not worry after surrendering yourself to Me."   

The effort that is done with integrity, with equanimity, never perishes.    There are two verses in Gita Chapter 17,  verse 26-27,  where the word “Sat”  has five descriptors ‒ ‘सद्भावे साधुभावे च’, ‘प्रशस्ते कर्मणि तथा’, ‘यज्ञे तपसि दाने च स्थितिः’ और‘कर्म चैव तदर्थीयत् ।’

For ‘Sat’ it has been said ‒ The presence of the Real (Sat, Existent) which never perishes,  and is ever present.    This world is ever changing.   But due to the support of the Existent (Sat) element,  this world even though perishable and destructible,  appears real.   Goswamiji has said in (Manas,  Balakand) ‒

जासु सत्यता ते जड़ माया । भास सत्य इव मोह सहाया ॥

This world appears real,  but it is not as such.   At the origin of every object,   there is one eternal essence (tattva),  that supports its birth.   One does not need to give it illumination.  It is illumination (Light,  prakash) itself.   It is due to it’s existence that this entire impermanent world is ‘illuminated.’   ‘तस्य भासा सर्वमिदं विभाति’ (मु॰ उ॰ २ । २ । १०).   In Sankhyayog,  one leaves the thoughts of the unreal (asat) and meditates-thinks only on the real (sat).   True ‘Upasanaa’ is spiritual practice of that Divinity, that Essence ‘tattva’ alone.   

The body that was present during childhood, has changed.   The companions, the things,  feelings, goals,  senses,  all have changed,  but I am the same.  I am the same.   That is the Truth.   Place, time, things, persons, all are within the realm of that Reality (Sat).  That Existent Element (Sat-Tattva) is AS-IS.   We have accepted the existence of the unreal ‒ ‘कर्ताहमिति मन्यते’ (गीता ३ । २७)  Ahamkaaravimoodhaatmaa kartaahamiti manyate || (Gita 3/27) "The fool whose mind is deluded by egoism, considers himself to be the doer." (Gita 3/27)   It is only out of foolishness, he believes -  ‘I am doing.’ All actions are taking place by the universal power,  the power of totality. ‒  ‘प्रकृतेः क्रियमाणानि’ (गीता ३ । २७) "prakriteh kriyamaanaani gunaivah karmaani sarvashah  |  (Gita 3:27)

"All actions are performed, in all cases by the modes of nature (prakriti).    Understanding it to be so  ‘नैव किंचित् करोमीति’ (गीता ५ । ८) Naiva kinchitkaromeeti yukto manyet tattvavit  |   (Gita 5/8)  "A sankhyayogi,  believes that he does nothing."  ‒  Let there not be the feeling of doership or enjoyership in any action whatsoever.   

  

From book in Hindi "Ekai Saadhe Sab Sadhe' by Swami Ramsukhdasji

Shree Hari 

 

   Beneficial Advice for Children

 continued.......

85.   Believing God to be your “Ishtha” (the Beloved Lord), and at all times being in His refuge (depending solely on Him),  never worry about anything.   

86.   Do all your work by yourself.  As far as possible do not get you work done by others.   

87.    Always try to aspire to be with men of excellent conduct, and try to emulate their good qualities.   

88.     While doing any work,  remember that God is seeing to all our  actions, and He is deservedly bestowing fruit of our good and bad deeds for our supreme good.   

89.    Remain ever joyful within.  

90.   Joyfully forbear all the difficulties that arise while abiding in Dharma.   

91.   Any difficulties that arise, while doing your deeds lawfully and fairly,  understand these to be austerities.  

92.   Any Predicaments and calamities that arise on their own,  understand  these to be blessing, a grace from God.

93.   Never be fearful of the ordinance prescribed by God and elders, even though it may be against our own thinking,  rather remain ever contented and joyful.   

94.   Do not have pride in your greatness.  

95.   Do not condemn others regarding them to be small or lowly.   

96.   Do not hate anyone.  

97.   Never have the feeling of causing pain to even those who have harmed you.   

98.   Never deceive, cheat, be dishonest, or betray anyone.  

99.  Practice celibacy to its fullest.   Try to abide in as many rules laid down in the  scriptures pertaining to celibacy.

100.  Keep your sense organs under control.  Let no bad thoughts enter the mind.   

101.  If you see improper behavior or  bad gesture in those who are younger than you, then try to explain to them, or alert their teacher or elders for the good of the child.   

102.  If you see any improper conduct or bad gesture among those who are older,  then humbly inform and alert those elders are well-wishers and will see to their good.   

103.   Have a fixed daily routine and follow it with great zeal and eagerness.  

104.   Remain ever resolute.  

105.  Keep everything in its appointed and proper place and take good care of it.   

106.  Daily in the evening,  at dusk,  just like the morning routine, definitely do, minimally one round of beads of ‘Hare Ram’ mantra, and he who has been initiated into Brahmanic way of life, should also definitely do one round of beads of the Gayatri mantra at dusk.   

107.  To aspire to get rid of one’s bad qualities and conduct, and to develop good qualities and conduct,  with a sincere and true heart,  pray to God and depend only on God’s power and strength.   

108.   At bed time,  remember your daily “paath”,  Gita Shlokas etc.,   and while repeating the Divine Name of God,  go to sleep.     

Narayan !  Narayan !!  Narayan !!!  

From book in Hindi 'Jeevan ka Kartavya'  by Swami Ramsukhdasji

Shree Hari 

 

   Beneficial Advice for Children

 continued.......

61.  Learn the art of relating with everyone, with much love,  so that all feel satisfied in their interaction with you.  

62.  Do not let strifes and disputes come close to you.   Also, attempt to make others understand and happily settle any  disputes that they may have, in a loving manner.   

63.  Never be negligent and perverse in your actions.

64.  Shaking your feet, head and body time and again or similar habits, is bad.   Stay away from these.   

65.   Do not insult or condemn anyone.   

66.   Do not hurt anyone’s feelings and give them pain.  

67.   Never humour anybody,  or make fun of them.

68.  Pay exceptional attention to conduct one’s self morally and ethically, have good behavior, and  follow the path of simplicity.  

69.   Keep your clothes and jewelry be suitable to the place and community, as well as,  keep them simple.   Do not wear clothes that are too garish,   gowdy, fashionable, and colorful.  

70.   Do not apply perfumes, scented oils, powder, or soaps made from animal fat,  vaseline etc.   

71.  Do not become a spendthrift,  in other words,  in your day to day living,  eating and drinking habits,  in your dressing and clothes etc.,  spend the least amount of money.   

72.   Keep your body and the clothes clean and pure.  

73.   Play ‘satvik’ games that will increase the bodily and mental strength.

74.  Do not carelessly play games that involve gambling, playing cards, backgammon, chess etc.

75.  If the hat, watch-band, money pouch, hand bag, waste-belt or shoes etc.  are made of leather, then do not wear them.   

76.  Do not watch movies (cinema), drama, etc;  because by doing so, not only does one’s life become extravagant,  but also many other faults come in the person.  One becomes very colorful (in his dressing, moving around etc), he  desires to eat foods that should not be eaten, he wishes to   commit adultery,  and various other faults come,  by which his life becomes sinful.   

77.  Do not read bad books or dirty literary works.  

78.  Read good books and go to spiritual gatherings.  

79.  Most certainly read and study the Gita, Ramayan and various religious books.   

80.  Treat with reverence,  Holy books and various other reading books and keep them in an elevated stand.   By mistake if the feet touch the book,  bow in reverence to it.  

81.   Set your aim, your goal very high.   

82.   Remain ever enthusiastic about performing your duty and do the work eagerly and quickly with great zeal.

83.   Never regard any work to be impossible,  because for a man who is enthusiastic,  even the most difficult tasks, becomes easy.  

84.    In doing any work,  regard Lord Shri Ram as Ideal and Exemplary.  

to be continued.......

From book in Hindi 'Jeevan ka Kartavya'  by Swami Ramsukhdasji