|| Shree Hari ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued.....

The same point has come with respect to the subject of Lord Ram. When His mind was attracted towards Sitaji,  then he understood that she is not someone other than His very own;  because His relationship was meant to be with her ‒

रधुबंसिन्ह   कर  सहज  सुभाऊ ।

मनु कुपंथ पगु   धरइ   न  काऊ ॥

मोहि अतिसय   प्रतीति मन केरी ।

जेहि सपनेहुँ     परनारि न हेरी ॥

                                                         (मानस १ । २३१ । ३)

He who regards himself to be of a particular “varna”  or “ashram” (stage of life), he is entitled to the does and don’ts as described in the scriptures.  If he renounces the forbidden,  and fulfills his duty, then he will surely progress.  If he does his duty without selfish desires, and changes his ego, that I am not of a particular “varna”  or “ashram”,  rather I am only a “yogi”,  or a seeker of truth, or a devotee of God, then he will become entitled to liberation.  

The creation of Brahmin,  Kshatriya and the various varnas is nature-based, according to the various qualities (modes);  just as with the predominance of “sattva-guna”  (mode of purity) workings of a Brahmin come about.  And with the secondary importance of “sattva-guna”,  workings of a Kshatriya come about.  And with the predominance of “rajo-guna” (mode of passion) and the secondary importance of “tamo-guna” (mode of inertia),  there is creation of a Vaishya;  and with the predominance of “Tamo-guna”, workings of a Shudra come about.  Where there is pride and insistence of Brahmin-like,  due to his state being in the mode of nature,  his end is in lower and higher births, and such a one will not become liberated  ‒‘कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु’ (गीता १३ । २१) । How can he who has pride of qualities rise above the three modes of nature (gunateet) ?  He cannot !  On rising above the three modes of nature,  the pride of varna-ashram and its insistence does not remain.   Therefore leave the pride and insistence of your varna-ashram, and outwardly abide in the code  of conduct as per your varna-ashram and from within, have the feeling that “I am only God’s,  I am not of any particular varna-ashram” -  having such sentiments is very essential.     

When an aspirant’s aim,  becomes one of wanting to attain only God,  then he considers himself to be only a Yogi,  only a seeker of Truth, or only a devotee of God.   By believing so,  he becomes a genuine aspirant “sadhak”, and through him,  only spiritual practices take place.    If along with assuming himself to be an aspirant, he also sees himself as “ I am a Brahmin, I am a Shudra, I am a householder, I am a renunciate, I am a woman, I am a man,  I am a child, I am old,  I am sick,  I am healthy, “  etc. , then there will be something lacking (lack of firm conviction) in his spiritual practice,  which will be an obstacle in his salvation.   He should want that he becomes so immersed in his spiritual practice, that the aspirant himself does not remain,  only the spiritual practice remains, in other words,  the Yogi does not remain,  only “yog” remains;  the seeker does not remain, only the seeking remains,  the devotee does not remain, only devotion remains.   It is only when the spiritual practice remains, that the practice and the Goal (God) become one,  that is,  one realizes God.   

to be continued.......

   From book ‘Tattva Gyaan Kaise Ho?’ by Swami Ramsukhdasji

|| Shree Hari ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued.....

A sincere seeker of Truth should neither have pride of his “varna”,  stage of life, race, etc.,  nor should he have insistence of these,  nor should he have the sentiments of superiority or inferiority of other “varnas”, stages of life, organizations etc.   The differences in the “varna”,  stage of life, etc.  are for man’s code of conduct in this world,  and this code of conduct is for the smooth functioning of this world, and this life.  However,  for liberation, the differences in the “varna”  “ashram” (stage of life) etc.  are not essential.  The reason being that liberation is not of the body,  rather it is of the “self”,  that is already as such liberated.  The “varna” , stage of life,  are applicable to the body.  But when this body is not our true self,  then how can the differences in the “varna”,  stage of life etc.  be our self?  

तस्मादन्यगता वर्णा        आश्रमा अपि नारद ।

आत्मन्यारोपिताः सर्वे भ्रान्त्या ते नात्मवेदिना ॥

                                                              (नारदपरिव्राजक ६ । १४)

“Narad ! out of delusion,  due to being within the confines of this body, all “varna” and stages of life, are applied to the “self”,  however,  the man who recognizes his true self,  does not make this mistake.”  

Therefore,  on attaining liberation, the "self", severs relationship with the body,  the body does not sever relationship with the world,  in other words,  the self becomes detached from the body (separate),  the body does not become detached from the world.   The reason being, that the ever-changing body has affinity with the world,  not with the "self."   

The belief about “varna-ashram” is only a masquerade.   Our "self" is not a “Brahmin”  etc.   Just as in a play,  the person who plays the role of Lakshman, outwardly playing the role, knows from within that he is not Lakshman.   Within there is a constant feeling that this is only an act (a masquerade),  but really speaking I am not Lakshman.   In the same way,  outwardly abiding in the scriptures, our “varna-ashram” roles, for proper code of conduct,  but within the sentiments should be one of -  “I am a fraction (ansh) of God” !

He who abides in the duties as required by his “varna-ashram” and renounce those actions that are forbidden, his sense of I-ness (egoism) will very quickly go away.   If along with those duties that he should perform, he also continues to do forbidden actions,  then his egoism will not go away.   After renouncing the forbidden,  there should be that much strength, that even by mistake the mind will not go towards it.  Just as King Dushyant,  when he became attracted to Shakuntala, then he had a firm belief that she is not the daughter of a Brahmin, rather she is undoubtedly, a Kshatriya.  Because if she was a Brahmin’s daughter, then his mind would not be attracted towards her at all !

असंशयं क्षत्रपरिग्रहक्षमा  यदार्यमस्यामभिलाषि मे मनः ।

सतां हि सन्देहपदेषु वस्तुषु   प्रमाणमन्तःकरणप्रवृत्तयः ॥

                                                                          (अभिज्ञान १ । २१)

“In this there is no doubt that which is worthy of being partaken by a Kshatriya, by which my unadulterated mind also desires her;  because where there is a doubt, there the activities of the inner-senses of a gentleman is itself evidence.”   

to be continued.......

   From book ‘Tattva Gyaan Kaise Ho?’ by Swami Ramsukhdasji

|| Shree Hari ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

In attaining liberation or enlightenment,  the main obstacle is “ego” or pride.  To accept the working of inert nature,  this body, as our own self,  the ego i.e. pride of this body arises,  and due to pride (ego) of this individual identity, of individuality, the “varna”, stage of life, race, organization etc., and hundreds and thousands of differences arise;  just as I am a Brahmin,  I am a Vaishya, I am a Shudra,  I am a Brahmachari (celibate), I am a householder,  I am retired (vaanprastha),  I am a renunciate (sanyaasi),  etc.  etc.   It means that all differences are born due to ego.   As long as ego remains, till then the difference are not removed.   Wherever there are differences, no knowledge persists, and where there is knowledge,  no differences persist.  Thus,  liberation or enlightenment is attained on washing away the ego.   Wherever the description of the spiritual practices to attain knowledge are described,  there (even in the spiritual practices), talks of being free of ego have been relayed  ‒ ‘अनहङ्कार एव च’ (१३ । ८)  "Ahankaar eva cha" (Gita 13:8)   because pride of body is the main obstacle, in attainment of knowledge ‒

अव्यक्ता हि गतिर्दुखं देहवद्धिरवाप्यते ॥ (गीता १२ । ५)

Avyaktaa hi gatirdukham dehavadbhiravaapyate

“For the goal of the Unmanifest is painful to reach by the embodied beings.”  

                      संसृत मूल सूलप्रद नाना । सकल सोक दायक अभिमाना ॥

                                                                          (मानस ७ । ७४ । ३)

Sansrut mool soolprad nana | sakal sauk daayak abhimaana ||

Taate karahin krupaanidhi doori |  Sewak per mamata ati bhoori ||" (Manasa 7:74:3)

All devilish tendencies, bad qualities, evil actions, operate under the umbrella of "Egotism." (Arrogance, conceit).   God removes pride and egotism,  but man once again becomes egotistical, and filled with pride !

Therefore, what is the difference in the pride of the body of these two, one  who says that “I am a Brahmin”,  “I am a renunciate (sanyaasi)”  and the other who says that  “I am a householder”  ?  From the perspective of pride of body,  they are both alike.   The awareness of the body is itself Brahmin, Renunciate etc.  and the awareness of the body is itself, a householder,  etc.  Really speaking,  the attainment of enlightenment is neither by a Brahmin, nor a Kshatriya, nor a Vaishya,  nor a Shudra,  nor a celibate, nor a householder, nor a householder,  nor a retired person, nor a recluse, rather realization is for the sincere seeker of Truth.   It means that he who has the intense quest to know the Truth, is neither a Brahmin,  nor a Kshatriya etc.  ‒

नाहं मनुष्यो न च देवयक्षौ    न ब्राह्मणक्षत्रियवैश्यशूद्रः ।

न ब्रह्मचारी न गृही वनस्थो भिक्षर्न चाहं निजबोधरूपः ॥

                                                                           (हस्तामलकस्तोत्र)

                     संतो, अब हम आपा चीन्हा ।

निज स्वरूप प्राप्त है नित ही,    अचरज सहित स कीन्हा ॥

ना हम मानुष देवता नाहीं,           ना गिरही वनखण्डी ।

ब्राह्मण, क्षत्रिय वैश्यहु नाहीं,         ना हम शूद्र न दण्डी ॥

ना हम ज्ञानी चतुर न मूरख,         ना हम पण्डित पोथी ।

ना हम सागर न मरजीवा,           ना हम सीप न मोती ॥

ना हम स्वर्गलोक को जाते,          ना हम नरक सिधारे ।

हम सब रूप सबन ते न्यारा,            ना जीता ना हारे ॥

ना हम अमर मरे ना कबहूँ,       कबीर ज्यों-का-त्यों ही ।

व्यास कपिल मुनि वामदेव ऋषि, सबका अनुभव यों ही ॥

   From book ‘Tattva Gyaan Kaise Ho?’ by Swami Ramsukhdasji

|| Shree Hari ||

Benefits of an Unwavering Aim

उद्देश्यकी दृढ़तासे लाभ

continued.....

When we go to Badrinarayan then on the way we come across many great places,  then too we do not stay there for a long time,  and even if we come across very ordinary places along the way, then too we do not stop the journey. Our move ahead continues.   Even if the worst of worst roads come along the way,  even if there is treacherous climb,  even if the sun is beating down hard,  even if we are sweating, then too we continue to march forward.  And further ahead if the road is gorgeous,  the forest have fragrant flowers,  or dark clouds are hanging overhead,  the cold winds are blowing, then too we continue to march ahead.   The thoughts don’t come in the mind that this is a good place,  there is fragrance in the flowers,  therefore let me halt, and stay here.   The reason being that this is not our aim, our goal.  

On the way, whether a place is good or bad,  it is all only the path; but we are interested in reaching the destination (aim, goal) Badrinarayan.  In the same way, whether the situation is favorable or unfavorable,  it is about the direction (our intent), that  we have to realize God.   No matter what situation or circumstance we are faced with, there should be nothing lacking in our “bhajan”.   Like this, if our aim remains single-pointed and unflinching,  then perfection will take place very quickly by God’s grace.   We will not have to exert for our accomplishment.  From God’s side, in showering His grace, he has not left anything out.    Just as a calf drinks milk from one of the mother cow’s udders,  even though God has blessed the cow with four udders.  In the same way,   God is showering His grace on us, from all four sides.  We have only to become his instrument.   God says to Arjun ‒

मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥

                       (गीता ११ । ३३)

Maiyaivaite nijataah poorvameva nimittmaatam bhava savyasaachin" (Gita 11/33) "

All these have already been slain by me. O' Brave Warrior ! You should become a mere instrument."

and ‒

            मया हतांस्तवं जहि मा व्यथिष्ठा-

              युध्यस्व जेतासि रणे सपत्नान् ॥

                                                                 (गीता ११ । ३४)

mayā hatāṁstvaṁ jahi mā vyathiṣṭhā

yudhyasva jetāsi raṇe sapatnān

‘Slay Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave warriors, who are already doomed to be killed by Me.  Fear not, you will surely conquer your enemies in the battle (without any doubt), therefore fight.  ।’

The war was in front of Arjun,  therefore God says to him,  that you become merely an instrument,  fight the war,  you will surely win.  In the same way,  there are spiritual disciplines in front of us;  therefore becoming a mere instrument,  if we do our spiritual practices,  then there will surely be victory over this life.  In this world, if we do not have attraction, attachment,  desires, and remain careful and alert,  than this itself is being “nimmit” merely an instrument.   God says to Arjun, that all these brave warriors have been killed by Me from the beginning,  in the same way, this attraction etc,  have been slain by Me from the very beginning.   They are non-existent.   We only have given it existence.   This life is  constantly moving towards non-existence ‒‘नासतो विद्यते भावः’ and God is ever attained ‒‘नाभावो विद्यते सतः’ That which is eternally non-existent, we have to quieten it -  and that which is ever attained, we have to attain it.

Narayan ! Narayan !! Narayan !!!

   From book ‘Jin Khoja Tin Paayiyaa’ by Swami Ramsukhdasji