|| Shri Hari ||
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Perfection of Human Life in the Awakening of Love

Gita says  -  

Nasato Vidyate Bhavo Nabhaavo vidyate satah.’  (Gita 2/16).  

The unreal has no existence,  and the real never ceases to be -    

Which means that the unreal (thing, individual, activity) does not exist and there is never the absence of the real (Paramatma-tattva).   It means that there is always the absence of the unreal,  i.e. the unreal does not exist and there is always the existence of the real.  When a man does not give importance to this discrimination and presumes his own body as the self i.e. when he regards his body as ‘I’ and ‘mine’,   then there arises deficiency in him.  The reason being that the relationship with the deficient unreal creates shortages of all types.  After the origin  of deficiency and shortage a man becomes unhappy due to the feeling of some kind of shortage or deficiency.  After being unhappy due to that deficiency,  there arises a desire of removing that deficiency.  With the origin of desire,  the shortage and deficiency goes on increasing by which he does not remain independent, rather, he becomes dependent.  The reason being that after the fulfilment of one desire,  a second desire also arises and this process continues.  All the desires never get fulfilled of any person.  

God (Paramatma-tattva) is truth,  consciousness and bliss solidified.  But when man misuses the freedom which has been bestowed upon him, for the exchange of pure love by God, and presumes his relationship with the unreal, then arises the desire for truth,  consciousness and bliss as a necessity in him,  for the fulfilment of which he desires for the unreal.  ‘I should live always,  I should never die’  - this is the necessity for the real.   ‘I should know everything,  I should never remain ignorant’ -  this is the necessity for consciousness.   ‘I should always remain happy,  I should never live in sorrow’  -  this is the necessity for bliss.   But by presuming one’s relationship with the unreal, a man commits the mistake that he wants to fulfil the desire of the real, consciousness and bliss by the unreal -  for example,  he wants to live through his body,  he wishes to become wise through the intellect;  and through senses and inner-sense (mind),  he wishes to become happy.  In this way, the necessity in him is of the real,  but for the fulfilment of that necessity,  he desire the unreal -  this is his basic mistake.  By desiring the unreal neither the necessity is fulfilled, nor does the desire end.

to be continued..... 

From article by Swami Ramsukhdasji in 'Kalyaan Kalpatru' from Gita Press, Gorakhpur,  Issue - dated Jul 2014 

|| Shri Hari ||

Special Grace of God in Miseries

There is nothing more helpful than pain but difficulty lies in the fact that we cannot return the good done to us by pain.  We shall ever remain indebted to the pain since the poor pain is not immortal.  The poor pain does not survive eternally,  it dies soon after doing favor to us.  We cannot perform last rites of pain nor can we offer it oblation as it departs,  we’ll ever remain indebted to it.  Therefore when we suffer pain,  we should feel that God has showered His grace on us.  Big or small,  whatever form of pain comes then we should dance and think well of it.  There have been very few people in this world who could understand this type of God’s grace.    Mother Kunti understood it, therefore she demanded a boon from God.

‘Vipadah santu nah shashvattra tatra jagaduro |

Bhavato darshanam yatsyaadapunarbhavdarsharnam ||

    (Srimad Bhagavata I/8/25)

‘O’ great teacher of the world !  the miseries should come at every step in our life so that we may be able to have Your vision (darshana) which enables us not to come to this mortal world again’.   

Mother Kunti understood misery as her dear relative,  because through this one gets the vision of God.  Therefore the misery has been proved as the mother of God’s vision.  Thus,  the coming of misery is a joyful occasion for an aspirant.  To experience happiness on the arrival of misery is a very high spiritual means for an aspirant. 

If an aspirant wants to achieve God-realization, then he should transcend pleasure and pain -  

‘sukhadukhe same krtva’ (Gita 2/38).  

Establish equality in pleasure and pain.  

One desires happiness but it is not come, on the other hand,  one  does not desire misery but without invitation it comes.  Therefore the misery does not come on desiring it, rather it comes only through the grace of God.   There is acceptance in pleasure,  but lack of acceptance in pain.  That in which there is desire or acceptance,  it becomes impure.  That in which there is neither desire, nor acceptance,  that thing is received only by the pure grace of God.  One who keeps enmity with us,  gives us pain,  we cannot provide any benefit (return) to him.  He will not accept our help.  He becomes happy by giving us pain.  If a person becomes joyful without any effort from our side,  then how nice such a thing is !  Therefore, in future we should determine firmly that we have to remain joyful and happy in every type of situation.  Favorable situation may come or unfavorable situation may come,  we have to remain joyful because it is God’s gracious gift to us. 

Narayan !  Narayan !!  Narayan !!!

From article in 'Kalyaan Kalpatru' by Swami Ramsukhdasji from Gita Press, Gorakhpur

|| Shri Hari ||

 

O' Lord !  Let Me Never Forget You

Whatever spiritual practices (sadhana) you follow, simply stick to it. Do not keep changing it. Whoever you believe in, whatever you do regularly, keeping doing it. Do not stop it. Do not give up your spiritual practices (sadhana). With a true heart, become engaged in God. All will be fine.  Day and night, keep doing your 'sadhana', and at intervals, call out to Him  - 

 'Oh My very own Lord, let me never forget you'. 
'He Naath! He Mere Naath! Mein bhooloo nahin'

If there is any doubt, you can ask me.   Do, as much as you can do and are able to do.  Just keep doing, and remain engaged in only God.

This is a wonderful opportunity for us. With a true, simple, straight-forward heart, simply call out to Him. 'Oh Lord ! Let me never forget you.'  'He Naath Mein Bhooloo Nahin'.   If you like 'naam japa' (repeating the Divine Name), then do so. At intervals, simply call out to Him. Whatever be your relationship with God, keep that bhava (expression, feeling) firm. Whatever it be, remain firm in that bhava and keep doing your devotional worship (upaasana), and all will be alright. "He Naath, He Mere Naath".

'My Lord, in this world, no one is mine, and I am not anyones. Only You are mine and I am only Yours.'

Just like Mirabai said - "Mere toh Giridhar Gopal, dusero naa koyi". Remain immersed in the Lord and continue without any break, and everything will be alright. 'He Naath Mein Bhooloo Nahin'

Rejoice, dance, chant, sing in His company and continue to call on Him. If you like the name of Ram, then chant 'Ram Ram',   Whatever name of God you like, with a true and simple heart chant That name and say to Him  'You are my very own.'  Day and Night continue this. There is no other 'real' work. We all have just one work. Simply call out to Him. God will provide for everything (Gita 9:22). Hey Prabhu, Hey Prabhu, Hey Prabhu... Call Him and do not worry. I am Yours and You are Mine.

With His grace, you will get good satsang (association with Truth).   Depend  only on Him - "Ek Aasaro, Ek Bal, Ek aas vishwaas.... " Do not leave Him, just go after Him, remain engaged in Him. You don't need to go to many places, to read many books. There is great power in calling out to Him.' He Naath, He Mere Naath, Mein Bhoolon Nahin'. 'Oh Lord! My very Own, Let me Not Forget You.'  You must have complete faith in this calling and you will get good (holy men's) company, divine messages and more. But the main point is  'I am God's. There is no need to ask anyone else. Just call out to Him. With a true and simple heart, call on Him. You may appear crazy to the world, but do not worry. Let your heart be true and pure in this calling.

Do not worry about any thing at all. He is there for us. You can die without food, but you can also die by eating food, so what is the worry? Have dependence on only Him and there will be nothing lacking in your life. He will take care of everything. Don't listen to anything else, just get engaged in God.

However a child may be, the mother will love him, and the child too loves his mother even if she is ugly or not well dressed. It is the same with God, however we are, he loves us because we are his very own. This is absolutely true. It is God's grace, many have wondered how did I ever reach here? It must be God's grace. Therefore call out to Him. Our very own God, You are Mine, Mine, Mine. God listens to everyone's calling. 'Sab ki sune pukaar'. He knows even your most intimate thoughts. He knows everything. Therefore simply call out to Him. There will be joy and bliss in every calling. 'Chinta din dayaalu ki, mauso sadaa anand'. Does a child ever worry? We are your children, there is nothing to worry. This world is God's. Everything is God's. It is because we consider something as ours that we became stuck - bound. Freedom is not considering anything as ours. God takes on many forms. Only He knows -  'Baddhu Tu Jaane che.' 'You know everything.' I do not know anything. I only know that You are mine and I am Yours. Therefore call out to God with a true and simple heart.


Summary of the afternoon pravachan by Swami Ramsukhdasji on November 25th, 2003 at 3.30 p.m. at Gita Bhawan, Rishikesh, India.

|| Shree Hari ||

             

Let us have One Aim - Let us decide firmly that I have to realize the Truth.

Our goal/aim in life should be firm.   Attaining what this human life is meant to attain is humanity.  We are all entitled to attain it - so why delay? There are three things which are rare -

(i)    Human birth;
(ii)   Desire for salvation; and
(iii)  Association with enlightened souls who have realized  the Truth.

We have all already received the human body. We are reading this mail (sitting her, listening tosatsang), means that the desire of salvation is also there in us. It may not be complete, but the desire certainly exists. Now when God has given us these two things, He will most certainly also get us in contact with enlightened souls.

After realizing the Truth, there is no greater gain that can be conceived and no sorrow can touch us also (Gita 6:22). Each of us is entitled to attain that state just by making this our goal.  No matter who we are and in what condition we are or what capability we have,  we are entitled to attain this state. The delay in attaining that state is simply our lack of enthusiasm towards the goal. Except the attainment of that state, there is no difference between the human life and other forms of life. The human body is very rare and we waste it - it is so shameful and sad. We do not give it the value it deserves. We have got this life only for this purpose.

We commit many mistakes, but God forgives all. The progress in our lives is by the Grace of God. We have the sayings of saints and scriptures to guide us. I feel shameful in saying this but we do not even listen and obey trivial points that are shared - then how do we expect to realize the Truth,  the Supreme ? Sethji used to say that it is very important to not do prohibited actions as instructed by saints and scriptures - but we are not interested in accepting what saints have shared with us. We insult their preaching and reject them - then how can we be helped?

Let us have one aim - let us decide firmly that I have to realize the Truth. It is not dependent on time. It is not dependent on capability. It does not have to be created. It is naturally there. It only requires our firm decision, our firm determination. It is attainable very easily and quickly. We have got the best of materials that is required. Only thing that is required is our decision to attain it. There is no doubt that it will be attained. Only enthusiasm is required - just one goal. No matter what happens to us - no matter what anyone else is doing. I have to realize the Truth. I am not concerned with anything else. This is the top priority. You should not be able to remain peaceful till it is attained.

Ram Ram

This is the summary of the pravachan given by Swami Ramsukhdasji on 13.4.1991 at 5 a.m.

|| Shri Hari ||

Virtuous Conduct as per the Gita

No one says to a person who behaves well that why are you behaving well,  but all say to a person who behaves badly,  that why are you behaving badly ?  No one says to one who is always happy,   that why are you always happy ?  But all say to one who is always sad,  that why do you always unhappy ?   

The point is that due to being an ‘ansh’  (fragment) of God,  divine traits are innately and naturally present ‒

‘ईश्वर अंस जीव अबिनासी चेतन अमल सहज सुखरासी ॥’ (मानस ७ । ११७ । १)

Ishvar ansh jeev abinaashi chetan amal sahaj sukh raasi (Manas 7 / 117 / 1)   

Demonaic traits are not innate and natural,  rather they come, due to affinity with the 'unreal' (perishable).     When man becomes disinclined towards God,  and associates with the 'unreal' (perishable),  i.e. develops a sense of ‘I’  (ego) and ‘mine’ (attachment) with the body, then demonaic traits come in him,  and the divine traits are hidden.   The moment one stops associating with the fleeting and temporary (unreal), good qualities and conduct manifest on their own.     

(2) ‘साधुभावे च सदित्येतत्ययुज्यते’ ‒ ‘Saadhubhaave cha sadityeyujyate’  ‒ The good ‘bhaavas’ (feelings) of the mind-intellect are called ‘saadhubhaav’.  The word used is ‘sat’ for good feelings and sentiments, as they help in realizing God.   Good 'bhaav' (sentiments) i.e. good qualities and good conduct,  are divine traits.   ‘Deva’ is the name of God and His possessions are called ‘divine traits’.   Man develops pride by regarding God’s possessions as his own,  or by thinking that the powers he has,  are his own, which is a demoniac trait.   All evil tendencies reside under the shade of pride.

Good quality and conduct, is not a personal trait.  If it was an individual trait, then it would not come in another person.    Just as all children have rights over the father’s wealth, in the same way,  all beings have equal rights over God’s ‘daivi sampatti’ (divine traits,  good qualities and good conduct). 

The pride of being virtuous, is in fact due to lacking in good qualities and conduct.  That is to say,  they arise when along with the good, there is the  presence of a degree of evilness.  Just as when there is pride of telling the truth,  then along with the truth, there is some degree of untruth.   In perfect truth,  there can never exist any pride.   The nobility of truth is seen,  only due to the presence of untruth, and there is pride of the truth.   Just as if everyone in a village is poor,   and if only one person is a millionaire, then people see the grandeur of the millionaire,  and the rich millionaire feels proud.  But in a village where all are billionaires,  one does not perceive the glory of a millionaire,  neither does he develop pride.   It means, that it is due to seeing something special in us,  that our delusion is strengthened.   

to be continued.....

From book in Hindi 'Kalyan Path'  by Swami Ramsukhdasji 

|| Shri Hari ||

SHARANAGATI

"Na Vidyaa yeshaam shreern sharanampeeshan cha gunaah
parisyaktaa lokkairapi vrajinyuktaah shrutijadaah
sharanyam yam tepi prasrutgunamaashritya sujanaa
vimuktaastam vande yudupatimaham krushammalam." 

"He who does not possess any skill, nor wealth, nor has any support; in whom there are no qualities, no knowledge of Vedas, nor of the scriptures; He who has been abandoned by the world being regarded as sinful, such beings too, that take refuge in the One that is the Ultimate Protector, Prabhu (God, Lord), he can become a saint and can attain salvation.  I prostrate in front of That One whose qualities have attained recognition around the world, the pure Soul, the father of the Yadu dynasty, Shri Krishna Bhagavaan.   

"Sarva Dharmaanparityajya maamekum sharanam vraja
Aham tvaa sarvapaapebhyo mokshayishyaami maa suchah."  Gita 18:66  

"Abandoning dependence on all duties (dharma), take refuge in ME, alone.  I will liberate you from all sins, therefore grieve not. (Gita 18:66)

Comments -  

"Sarva Dharmaanparityajya maamekum sharanam vraja"  -  God says that leave the dependency on all Dharma, the decisions pertaining to Dharma, i.e. also leave the decisions on what to do and what not to do -  and take refuge only in ME.  

The Self (swayam) is the one that has to take refuge -  this is the essence of all spiritual disciplines. Nothing remains to be done for the devotee that has taken refuge in God;  just like a pativrata (chaste wife) has no work of her own.  Even adorning her body is due to her husband and for the husband only.  She does not consider  the house, the family, the possessions, the son-daughter and the so called her body too her own,  rather considers it to be her husband's (patidev's) only.  The point here is that just like a chaste wife merges her gotra (subdivision of same caste group)  into the gotra of her husband, thereafter living in husband's home, similarly a devotee who has taken refuge in God, surrenders all assumed and known relations with the body (the caste group, race, name, etc) at the Lotus feet of God, thereafter being free of all worries, fear, doubts, sorrows and regrets.   

Here in the Gita, the term "Dharma" stands for Duty.  the reason is that from Gita 18-41 to 18:44,  the term "Svabhaavaja Karam" (duties born of their nature) have been used.  In Gita 18:47 the term "Svadharma" (one's own duty) has been used and again in Gita 18:47 and 18:48 the term "Karma" (Duty) has been used.  It means that in this context at the beginning and the end the term "Karma" (Duty) has been used, while in the middle the term "Svadharma" (one's own duty) has been used, therefore the term "Dharma" stands for "Duty". 

Now the question arises from the words "sarvadharmaaparityajya" whether in essence, one's "dharma" i.e. "duty" should be understood to be abandoned ?  The answer is that it is actually not proper to abandon one's duty, nor does this fit well with the current topic and the relevance to it.  Arjuna on listening to this point from God did not foresake his duties, rather he said "Karishye vachanam tava" (Gita 18:73) - "I shall act according to your word", and accepted to obey and follow the instructions given by the Lord to fulfill his duties.  Not only did he accept, but he carried out his order and waged war.

From "Sharanagati" in Hindi  by Swami Ramsukhdasji.

Ram Ram