Taking Refuge in Gita

(गीताकी शरणागति)

continued .......

Gita begins with “Sharanagati”  (taking refuge) and ends with “sharanagati".  Lord Krishna and Arjuna were together all the time.  In Srimad Bhagwat,  Arjuna says  -  

Shayyaasanaatanvikathnbhojanaadi - shvaikyaad vayasya rutvaaniti vipralabdhah |

sakhyuh sakheva pitruvattnayasya sarvam  

sehe mahaan mahitayaa kumater dham me ||  (Srimad Bhagwat 1/15/19)  

“While sleeping, sitting, wandering, chit-chatting,  and eating with Lord Krishna,  I developed such spontaneity with him, that I often called him “hey friend!  you are very own!”   Saying so I used to even attack him.  But that great Lord,   according to His dignity and greatness,  used to forebear all those scorns and contempt from my limited intellect,   just like a friend tolerates all the insults and scorning of a friend,  and a father does the same for his son.”   

Even though the Lord was a very close friend of Arjuna,  then too the Lord never gave the message of the Gita to Arjuna. However, at the time of war, when the weapons were getting ready to be used on both sides,  -  pravruitte shastrasampaate dhanurudyamya paandavah”  (Gita 1/20). then Lord relayed the Gita to Arjuna !  Was this a great time of peace and quiet for sharing the Gita?   The answer to this is that previously Arjuna had not become  restless in this manner,  or taken refuge in the Lord.    When he saw on the battlefield that both parties had his kith and kin,  then a dilemma creeped in as to whether to fight or not?   Will we win in battle or will the Kauravas win?   Is my supreme good in fighting the war or in not?  He took refuge in the Lord and prayed -  

Kaarpanya dosho pahataswabhaavah

prucchaami tvaam dharmasamoodhchetaah |

Yacchreyah syaannischintam broohi tanme

Shishyasteham shaadhi maam tvaam prapannam ||     (Gita 2/7)   

“My nature is overwhelmed with the vice of faint-heartedness and my mind is confused with regard to my duty.  I entreat you,  to please tell me what is decidedly for my eternal good.  I am your disciple.  Do instruct me,  who have taken refuge in you.”  (Gita 2/7)   

In this manner in the beginning of the Gita,  Arjuna takes refuge in God and asks about his supreme good, his salvation and in the end God tells Arjuna to take refuge in Him -  “Maamekum sharanam vraj”  (Gita 18/66)  

Arjuna first told God that “I have taken refuge in you,   please advice me”,   but immediately thereafter he says “I will not fight”  saying so Arjuna became quite -  “Na yotsya iti govindamuktvaa tushnim babhoova ha”  (Gita 2/9).  Lord did not think this to be proper, but He did not say anything.   Due to being extremely compassionate, the Lord began to deliver His message.  (to be continued)     Arjuna said to the Lord that my intellect is unable to decide about what my duty is -  “Dharmasamoodhchetaah”,   thus I take refuge in You.  The Lord therefore said -  you have no need to decide on what your duty (Dharma) is  -  “Sarvadharmaan parityajya”.   Those who have desires within, who take the support of duty (Dharma),  go through the cycle of birth and death -

 “evam trayeedharmamanuprpannaa gataagatam kaamakaamaa labhante”  (Gita 9/21).   Therefore do not take the support of Dharma and with exclusive feelings take refuge in Me alone,  “Maamekum sharanam vraja”  

Arjuna says that if I fight, then I will incur sins and the Lord says, that if you do not fight then you will incur sins.   However,  in the end the Lord by showering his immense grace, says that do not be afraid of sins,  you simply take refuge in Me, then I will free you from all sins.   Along with this the Lord gives reassurance that do not worry.  

All sins and sorrow take place when one turns away from God.   Turning away from God is the worst of all sins, and to turn towards God is the greatest of all virtues.   Therefore the Lord says -  

Sanmukh hoyi jeev mohi jabahi |

Janma koti agh naasahin tabahin ||  (Manas.  Sunder.  44/1)   

On turning towards God, the root of sins and sorrows is destroyed.   Saints have said, that to turn towards God, is complete virtue and to have good qualities and good conduct is half the virtues.   In this way, becoming distant from God is total sin and to have bad qualities and bad conduct is half the sins.   Jeev (embodied soul) is a part of God, and to become distant from it’s very source, it suffers and experiences sorrow.   When he takes refuge in God, then all sins-suffering comes to an end.   

An aspirant should want that with a simple-honest heart say -  “O’ Lord!  I am Yours”   Now accept that I have taken refuge in the Lord and God has accepted me.   In fact God cannot renounce anyone,   He has never renounced anyone and will never do so.    The Almighty Lord cannot renounce anyone,  rather He is incapable of doing so.    He has taken everyone in his shelter.   We only have become distant from him  and have turned towards the world and take the support of the world.   therefore the Lord says that leaving the support of all Dharmas (duties),  take refuge in Me,  then I will release you from all sins.  Do not worry.   The point is exercize your duty,  but do not rely on thinking that by doing your duty,  you will attain salvation.   Do divine name repetition,  chanting the holy name,  praying,  reading Gita-Ramayan,   study of the scriptures etc.  Do all these, but thinking that by doing so, I will attain salvation - do not have such pride.   One cannot destroy the sins of infinite lifetimes by making an effort;  because this power is not in a “jeev”  (embodied soul),  rather it is only in God.   Therefore God says -  “aham tvaa sarvapaapebhyo mokshyushyaami ma suchah”  in other words,  I will release you from all your sins,  why do you worry!

From book in hindi “Jit Dekhu Titi Tu” by Swami Ramsukhdasji   

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Taking Refuge in Gita

(गीताकी शरणागति)

In Gita, God has elaborated on various disciplines to realize Him.   There is no method, solution, that is left out by which man can attain His salvation.  The talks that can be shared by various mouths,  have been said by His one mouth !  Therefore one of the authors of Gita translater,   Shridhar Swami has written -  

Sheshaasheshamukhavyaakhyaachaaturyam tvekavaktratah |

Dadhaanmadbhutam vande paramaanandamaadhavam ||  

The one who cleverly takes in with one mouth the discourses shared by  “Sheshnaag”  through his various mouths, I pray to that exceptional, eternally blissful Lord Shri Krishna.     

Gita is a fathomless ocean of knowledge.   On studying it,   new - new sentiments and feelings arise and they continue to manifest.   Yes !  if someone tries to understand Gita based on their intellect, their deep knowledge and study, then they will be unable to understand Gitaji.  If they take refuge in Gita and the Gita orator, and then try to study Gita, then the essence of Gita will automatically come to them on its own.   

Gita is a holy text which is out of the Lord’s grace.    Gita showers Her grace and after gracing beholds reveals Herself on Her own, to those who surrender themselves to this holy text.  I have seen such people , who had no knowledge of Sanskrit,  but they were able to translate the meaning !  Even though they may not know the language,  the principle of Gita,  the feelings and sentiments come into their mind.   Approximately 60-65 years back, there was an accountant in Calcutta.  He did not know how to write pure hindi.  One day he said,  I wish to memorize the Gita;  but it is not financially feasible for me to pay a teacher.  I said to him,  you prostrate in front of God,  take refuge in Him,  and start to read the Gita.   He went home,  kept the Lord’s picture in front of him,  lit a candle and essence,  offered some flowers and saying “Krishnam Vande Jagatgurum”  began to read the Gita.   In due time, he memorized the Gita.  I heard him recite the eighteen chapters with  all the other attendees.  There was very few flaws in his recitation.     

With pride of scholarliness, Gita cannot be known -  such cases have also come in front of me.   There was a good doctor, who knew the deep meanings of Ramayana.   On Gita Jayanti day,  I shared some points from Gitaji, so he got attracted to Gitaji.  He said that whenever I listen to anyone reciting a verse,  then I am able to remember it by heart;   I therefore would like to know the deeper meaning of Gita.  I said to him to memorize the twelfth chapter,  and come to me,  then I will explain to you the meaning of it properly.   After a few days he returned saying, that I am putting significant effort in trying to memorize the Gita,  but I cannot remember the Gita !   The reason for this as I understand is  that he had pride within him that I know so much,  I can very quickly remember the verses !  This pride is a great obstacle in the path of spirituality.    He who being free of pride,   with a simple-straightforwardness takes refuge of Gitaji,   he begins to understand the feelings and sentiments of Gita.   I have seen that those who have taken refuge in God, experience such extra-ordinary points come into being, which sparingly appear even in the literary works and scriptures.   Therefore taking refuge in God is a main point that has been emphasized in Gita.  (to be continued)    

From book in hindi “Jit Dekhu Titi Tu” by Swami Ramsukhdasji   

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Eternal Union with God and Its Realization

(नित्ययोग तथा उसका अनुभव)

continued......

Actually all material objects and actions are continuously deserting the “self” which has assumed contact with them.  This desertion does not  require any effort, rather it is automatic.  During the period of contact, if we realize their spontaneous desertion, then the desire for contact will vanish.    As soon as this desire vanishes, there is Self-Realization without making any other effort.  The reason is that Yoga (Self-Realization)  is spontaneous.   It remains intact in all states - awakening, dream, sleep, unconsciousness, trance and even in creation, dissolution, new creation and final dissolution.  It is called “Nityayoga”  (eternal union) because it remains constant and the same everywhere, every time in all objects, circumstances, conditions and incidents etc.   

Either renounce the desire for the mundane which is constantly leaving you and you will attain Yoga (God Realization) or get established in the Divinity and you will realize Yoga; and there will be total detachment from the world.  If you stick to either of the two,  you will get detached from the world and get established in the Lord.  There is one vital point in it that you have to separate the self from the mundane which is already distinct from you (self) and which is always departing from you;  while you have to attain Him Who is ever attained.  We have to be separate from the world from which we are ever separate and we have to attain God Who is ever attained to all.  It means that detachment from the world and eternal union with God are not the product of efforts;   they are axiomatic and natural.  The only thing essential is one has to get rid of the interest in the assumed union.  Therefore either get rid of your interest in the assumed union (i.e. desire for the world) or realize your eternal union with God (which existed in the past, which will remain in future and which is at present also),  you will attain Him.   

Narayana !  Narayana !!  Narayana !!!   

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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Eternal Union with God and Its Realization

(नित्ययोग तथा उसका अनुभव)

continued......

How to wipe out this attraction (attachment) for contact born pleasures?   There are three methods for it.   They are the Disciplines of Action,  of Knowledge and of Devotion*.   In the Discipline of Action we have to perform actions for the welfare of others,  not for ourselves.    If we perform all actions with  our gross, subtle and causal bodies for the welfare of others, our attachment for actions and objects will go away.   In the Discipline of Knowledge,  all actions occur in Nature and its evolutes while the self remains totally free from all actions.  If we attach importance to this fact (discrimination),  our attraction (attachment) for the mundane will vanish.  In the Discipline of Devotion all actions are performed for God’s pleasure and thus attachment vanishes.   Thus either perform actions for the sake of the world, or hold that they occur in Nature, or perform them for God’s pleasure and happiness.  Don’t associate yourself at all with any action as by this association you become a doer and an enjoyer.  But if you don’t accept this association with actions, your taste (attraction) for actions and gains will die out and  you will realize your eternal union with God.  

We have attraction for mundane objects,  pleasures and riches but this contact with them can’t last as they are continuously departing from us.  They were neither with us,  nor will stay with us and are vanishing at present also.  This contact with the mundane is transitory and uncertain while their departure is permanent and inevitable.   

This contact with the world is full of sorrows and sufferings.  So the Lord declares the world as the abode of sorrows -  “This disconnection from contact with pain should be known by this name Yoga.  (Gita 6/23)  and “The world is the abode of suffering”  (Gita 8/15).   The reason is that every kind of association ends in separation and separation leads to sorrow - this is a common experience.  If we renounce the desire for mundane contact,  we shall not feel sad in separation.  The desire for contact is the abode of suffering.  Now the question arises why there is desire for contact.  The answer is that when we enjoy contact born pleasures, they leave their impression in the form of latent desire.  This desire is aroused when the objects of pleasure appear before us.  So the Lord declares -  “The pleasure that are born of contact (with objects)  are only sources of pain.  They are transitory,  no wise man relishes them  (Gita 5/22).   Separation from contact born pleasures is inevitable.  So the desire to relish them will certainly lead to misery.     (to be continued...) 

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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Eternal Union with God and Its Realization

(नित्ययोग तथा उसका अनुभव)

continued......

Activity and inactivity in other words are also called “Pravritti” and “Nivrtti” respectively.  Every “Pravrtti” is turning into “Nivrtti”.   During “Pravrtti” (activity) also there is an automatic deterioration towards the end.  All activities such as sleeping, awakening, sitting, moving, hearing, speaking are pacing towards extinction.  This continuous process of decay is endless.  Such process of decay is described in the Gita as -  “The modes (of Nature) are acting on the modes”  (Gita 3/28) and “The senses move among the sense-objects”  (Gita 5/9).  

We perform activities to gain material objects.  But actually there is no gain because they are perishable.  For example, wealth is considered to be acquired but actually it is departing.  If a person has to remain rich for fifty years and one year has passed,  now he will not remain rich for fifty years,  because one year of his richness has passed by.   Similarly every activity is departing from us.  But our taste for the mundane objects changes this “nivrtti”  into “pravrtti”. If this taste is wiped out,  we shall realize our eternal union with the self or God.  This eternal union is called “Nityayog”.  

All spiritual disciplines aim at this eternal union.  In the Gita,  Lord Krishna defines it as Yoga -  (1)  “Equanimity is called Yoga”  (Gita 2/48)  and “Disconnection from contact with pain is know as yoga”  (Gita 6/23).   In fact both the definitions are one and the same.  It means that equanimity will lead  to disconnection from worldly contacts; while discarding relationship with the world will lead to equanimity.  In the scriptures, this has been called the total extinction of the world along with rooting out ignorance and attainment of the Supreme Bliss.  The main stumbling block to this union is our attraction for mundane objects and actions.  These objects and actions are the very forms of Nature (Prakrti).  If this attraction is wiped out, we shall realize the actionless self.*  The reason is that attraction for the mundane objects is the main obstacle.   It is because of this attraction that a man gets interested in performing actions.  This performance of action leads us to the sense of doership which in turn strengthens our identification with the body.  If there is no attraction for objects, there will be no inclination to action because an action is performed with a purpose only.   (to be continued...) 

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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Eternal Union with God and Its Realization

30th July, 2013, Tuesday,

Aashadh Shukla Ashtmi, Vikram Samvat 2070, Mangalvar

Prakriti (Nature) and Purusa (soul or spirit)  -  "Both are said to be without beginning"  (Gita 13/19).   Though both of them are beginningless, yet they are distinct in nature. Prakriti is always active while in Purusa there is no activity at all.  This distinction should be understood clearly.  

In the scriptures Prakriti is said to have two states - inactive and active.  But in fact the form state is called inactive when it is compared with the active state otherwise activity in its subtle form never ceases.  For example when we perform our daily duties during wakefulness or when we are asleep, the activity in the form of decay of body never stops.   In sleep also there are three kinds of activity.  The first is that our light sleep gradually turns into sound sleep *.   The second is that by removing our tiredness we are refreshed.  The third one is that the body decays and paces towards extinction.   This activity of decay naturally goes on constantly from the creation to the dissolution of the universe.  Prakriti is said to be inactive when the universe is dissolved.  Why is it said to be inactive?   It is said to be inactive because there is no creation at that time.  In reality Nature never remains inactive.  In Nature activity goes on during all states -   of wakefulness, dream, sleep, unconsciousness, trance, creation, new creation, dissolution, and final dissolution all the time.  An activity is going on every moment in all the evolutes of Nature such as minds, intellect, senses, bodies, riches, stars,  planets, sun, moon, earth and oceans etc.   There is a continuous process from birth to death in them even though they appear steady in the middle.  Actually there is no such steadiness.  When we say that water of the Ganges is flowing at the same place where it was flowing yesterday, it does not mean that it is steady at the same place, but it means that it is continuously flowing.  Similarly the bodies and the world are also vanishing continuously, though they seem steady.  But God and the "self" remain uniform without the least activity or change or decay.  had there be any activity in them, they would have not remained uniform but would have changed.   

Everyone realizes that the self is distinct from every activity of Nature.  Our activities of today are different from those of boyhood.  The body passes through childhood, youth and old age naturally without making any effort while I (the self) ever remain the same.  We have identified the self with the body.  So the activity of the body appears to be the activity of the self.   So we say,  "I am young,  I am a young boy,  I am old, I am sick,  I am healthy etc,"   Identification of the self with the body is ignorance and its non-identification is wisdom.  Lord Krishna declares -  "The knowledge of Kshetra (body) and shetrajna (self) is true wisdom.   This is my verdict"  (Gita 13/2) .  

An aspirant should realize the fact that all activities occur in the body only.  It is only the body which lives and dies, while the self is ageless.  Death destroys the body only.  All physical activities of the gross body, reflection of the subtle body and trance* of the causal body come under the sway of death while the self is not subject to death.   There is no activity at all in the self.   The self stands witness to all activities.  He who remains established in the steady self is liberated, while he who is established in the active body is in bondage.   

From Book in English "Sahaj Sadhana" by Swami Ramsukhdasji   

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