Beholding God Everywhere
(cont'd)
In the path of knowledge (Jnana maarg) it has been said that whatever is seen, heard, thought about, is all deception, it is unreal "maya" -
Kim bhadram kimbhadram va daivatasyaavastunah kiyat |
Vaachoditam tadanrutam manasa dhyaataameva cha || (Srimad Bhagwat 11/28/4)
All the things in the world can be described with speech and can be thought with the mind; thus it is all unreal. When there is nothing at all such as Duality "dwait" then what is good and what is bad?
"Dekhia sunia gunia mana maahin |
Moha mool paramaarathu naahin || (Manas, Ayodhyaakaand 12/4)
Na tadasti pruthivyaam vaa divi deveshu va punah |
Satvam prakrutijairmuktam yadebhih syaatribhirdunaih || (Gita 18/40)
There is no being on earth nor even among the gods in heaven, that is free, from the three modes, born of nature (prakrti).
However in the path of Devotion, it says that whatever is seen, heard, or thought about etc. that all is God only -
Manasa vachasa drushtvaa gruhyatenyairpeendriyai |
Ahameva na mattonyaditi budhyadhvamanjasaa || (Srimad Bhagwat 11/13/24)
Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine.
Jada chetan jag jeev jat sakal ramamai jaani (Manas, Baalkand 7)
Na tadasti vinaa yatsyaanmaya bhootam charaacharam (Gita 10/39)
There is no creature animate or inanimate, that can exist without Me. (Gita 10/39)
The point is that in the path of Jnana (knowledge), everything is in the form of nature and in the path of Bhakti, everything is in the form of God.
The path of knowledge is useful in renouncing the insentient, and Path of Bhakti is useful in love of God. In path of knowledge, God permeates the world - "Yena sarvamidam tatam" (Gita 2/17), Ishavasyamidam sarvam" (Isha. 1) and in path of bhakti, God Itself is in the form of this world - "Vasudeva sarvam (Gita 7/19). In Path of Knowledge, activity is going on in nature, it is all an interplay of the modes - "Guna guneshu vartante" (Gita 3/28) and in Path of Bhakti, It is God playing with Himself. i.e. it is His divine play - "Yo maam paschyati sarvatra, sarvam cha mayi pashyati" (Gita 6/30). In the path of knowledge, an aspirant remains situated in his "self", while in the path of Bhakti, the aspirant surrenders himself to the Lord, and becomes a lover of God. God is hungry for love, not for knowledge. A bhakta loves God and God loves the bhakta; thus there is every moment every increasing love within them.
(to be continued……)
Beholding God Everywhere
(cont'd)
It is God's own words -
Matah parataram naanyat kinchidasti dhananjaya |
Mayi sarvamidam protam sootre maniganaa iva || (Gita 7/7)
"O' Arjuna, of this world there is no other cause higher than Me. As yarn beads are strung on the thread, so all the worlds are permeated by Me. (Gita 7/7)
Bijam maam sarvabhootaanaam viddhi paarth sanaatanam (Gita 7/10)
"O' Partha, know Me as the eternal (Sanatana) seed of all beings; (Gita 7/10)
Ye chaiva saatvikaa bhaava raajasaastaamasashch ye |
Matta eveti taanviddhi na tvaham teshu te mayyi || (Gita 7/12)
Whatever entities are born of sattva (mode of goodness or purity), of rajas (mode of activity or passion) and tamas (the mode of inertia or ignorance), know them all as evolved from Me; yet still neither I am in them, nor are they in Me. (Gita 7/12)
Yacchaapi sarvabhootaanaam beejam tadahamrjun |
Na tadasti vinaa yatsyaanmaya bootam charaacharam || (Gita 10/39)
O' Arjuna, I am the seed of all beings. There is no creature, animate or inanimate, that can exist without Me. (Gita 10/39)
Just as a seed becomes a tree, similarly God only becomes the world. God only is the seed of all movable and immovable creatures. Not only that, further ahead God says - "Sadasacchaahumrjun" (Gita 9/19) "I am being (real) and non-being (unreal) both." In this world besides being and non-being, there is nothing else. The world is non-being, and That which resides in it, our Lord, is being. The body is unreal, the one who resides in it is real. The embodied soul is real. The world and this body are constantly changing, but the jeevatma (embodied soul) and Paramatma (God) are unchanging (without any modification). God says that the changing is also Me and the unchanging is also Me. The perishable is also me and the Imperishable is also Me. Even Arjuna says - "Tvamaksharam sadsattaparam yat" (Gita 11/37) "You are the being (real), the non-being (unreal), and that which is beyond both being and non-being i.e. the Imperishable Brahma.
Now where is the delay in God Realizaion? What effort is needed? What is the delay after being informed that this is Gangaji? What effort is involved? God is more extra-ordinary then even Gangaji. Gangaji is at one place, but God is everywhere. God Himself says that everything is Me and Me alone. There is nothing else besides me - "matah parataram naayatkinchidasti dhananjaya" (Gita 7/7). If someone says that I do not have faith in these words, then it is his shortcoming. If you do not have faith in God, then are you going to have faith in the body or the world that is momentary, perishable? You do not have faith in God's words, and you want your salvation! How is that possible? To not have faith in God's words, is a sin, is a contempt on God. If his words are not understood by me, then accept these words with a firm conviction that there is a shortcoming in our understanding, not a shortcoming in the Truth, in Divinity. Then you will realize it. Because the truth will remain the truth, how can it become false? Even if we do not understand it, if you cannot see it, but all is God - there is no doubt about this.
(to be continued……)
From "Sab Jagah Ishvar Roop Hai" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 28th November, 2011 – SARVATRA BHAGWAD DARSHAN"
http://www.satcharcha.blogspot.com/
Beholding God Everywhere
The cause of delay in attaining that One Supreme Divinity is only one, and that is there is a lack of intense and deep yearning, and the reason for the deficiency is want of worldly pleasures. May we realize God, may we attain salvation, may we attain enlightenment, may we attain love of God, may we attain liberation, may we be free of birth and death, may we be released from all sorrows etc. - there should be an intense yearning for any one of these, that we cannot live without this. Just like if someone has an intense yearning for how can I see Gangaji? And there is a person who knows, points to a river that is flowing in front of them and says that this river itself is Gangaji, then how long will it take to see Gangaji? Initially in our view that river was present, now our understanding is that this is Gangaji - that is all there is to it !
At one time some gentleman said to Sethji (Shri Jayadayal Goyandkaji) that please make me behold God. Sethji said, brother, I am incapable of that. The man once again requested, then Sethji said that I make you behold God, but you will not accept. If you accept then I will make you behold God. The man said, that you are well known to be truthful, therefore if you say so, I will accept. Sethji took him outdoors, and pointing towards the Sun he said, see, this is God! The gentleman said, I see the Sun daily. Sethji said- the scriptures have said that Sun is God. The Sun has a place in the five demi-gods as well. Therefore it is the Sun God - what is the doubt in this? The point I am making is that there is no delay in God Realization. However, there is not an intense and deep yearning, a longing to realize God, therefore there is a delay.
If there is a hungry man at home then you give him lentils, grains, sweets, puri (Indian bread) etc. You can make anything and give him, but you cannot give him hunger. That hunger should be one's own. On there being a deep and intense yearning for God Realization, there should be no reason for delay. You are ready to see, and God is ready to see, then where is the cause for delay?
God Realization is extremely easy! So easy, that no other work is that easy. Ease-difficulty, effortlessness-complexity, this is only where you have to put effort, to do something. Or if there is distance from the object that is to be acquired, then effort is required to get to it. Where there is nothing to be done, in that what is easy and what is difficult? What is complex and what is simple? How is God so easily attainable? Now let us think over this.
This verily are the words of Lord Krishna -
"Bahunaam Janmanaamante gyaanvaanmaam prapadyante |
Vasudevah Sarvamiti sa mahatma sudurlabhah || (Gita 7/19)
In the very last of all births i.e. in this human form, when a man of wisdom (jnani) takes refuge in Me, realizing that everything is God, such a great soul (mahatma) is very rare, indeed. (Gita 7/19)
The point is man, animals, birds, trees, pole, building, land, clothes, etc., whatever is seen, heard and thought about by man, that all in all is God. Besides God, there is nothing else, not in the least bit. Accept this point right now, at present ! (to be continued……)
From "Sab Jagah Ishvar Roop Hai" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 27th November, 2011 – SARVATRA BHAGWAD DARSHAN"
http://www.satcharcha.blogspot.com/
Nothing is mine, there is nothing I want, and there is nothing I need to do for myself - these three points are the kind that can lead to immediate salvation.
God's resolutions are for our benefit. If we do not have any resolves of our own then supreme good will take place on its own per God's determination.
Worldly work can be done by someone else, but we ourselves will have to do work towards our own supreme good; just like we ourselves will have to eat food and take the medicines.
For our salvation, there is no need for a new condition or state. By the proper utilization of the present situation or condition, we can attain our salvation.
Salvation does not take place due to activities and effort, rather it takes place due to "bhaav" (feelings and sentiments) and "vivek" discrimination.
If all people in a household consider themselves to be servants and the others in the household as the master (to be served), then all will be served and all will be benefited.
Fondness of sense pleasures will lead to birth and death and love of God can lead to supreme welfare.
He who wants his salvation, must pray with a sincere and true heart, then that voice will be heard very quickly in God's kingdom.
Anyone that attains salvation, then at the heart of it is some saint's or God's grace.
In this world there is no shortage of saints and great souls and those that can lead to our supreme God. However our own intense yearning, craving, belief and faith is lacking in attaining our salvation.
From "Amrit Bindu" in hindi and "Drops of Nectar" in English by Swami Ramsukhdasji.
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 26th November, 2011 – AMRUT BINDU
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Path of Instant Attainment
(continued.....)
Pay attention ! I am sharing a very important point.
"apichetsuduraachaaro bhajate" 1n this the act of worship and devotion "bhajate" by the vilest sinner "sudaraachaarh," it is not that he was a sinner previously. Rather, he is a sinner at present while he doing "bhajan". That sin has not left him yet. But within he does not honor sins, nor depends on his sinful acts. God says - you must consider him a saint "Sadhureva sa mantavyah" this is a rule, it is a command, it is an order. An order is given, because it may not appear as if he is a saint. Now, how to consider him a saint? You yourself call him a vilest sinner. Therefore the Lord says, you must regard him as a saint. For what reason should we regard him as a saint? The reason is that he has firmly resolved - "samyagvyavasito hi sah" - He will not deter, he will not waver one bit from his resolve of being devoted to God. Now what is the reason? Because the self is visibly and veritably an "ansh" of Paramatma (God). A ray of consciousness. He has developed an affinity with the world and worldly objects, and that has been the mistake. Turning away from the world, he has firmly determined and rightly resolved to be a devotee of the Lord, then where is the delay - "Kshipram bhavati dharmaatma shashvacchantim nigacchati" (Gita 9/31). In other words, immediately he has becomes virtuous and secures lasting peace. That devotee is never left without hope, is never destroyed. – "Na me bhakta pranashyati" (Gita 9/31)
Man after engaging in worship and devotion becomes a devotee and even on changing his sense of "I-ness" (ahamtaa) becomes a devotee. When he changes his sense of "I-ness" that I am God's, then at that very moment, he will become a devotee. Just as someone becomes a disciple of a Guru (Spiritual Master), then he has undoubtedly become so. Now further on, it is the Guru alone will see to his welfare. In the end of Gita, that is exactly what Arjuna said – I shall act according to your words. "Karishye vachanam tava" (Gita 18/73). This is true refuge (sharanagati), that is the means of immediate attainment, of instant realization.
Narayana ! Narayana !! Narayana !!!
From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji.
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 25th November, 2011 – TATKAAL SIDDHI KA MAARG
http://www.satcharcha.blogspot.com/
Path of Instant Attainment
(continued.....)
"Kshanparinaamino bhaavaa rute chitishakteh"
Besides that One Consciousness, all-in-all are temporary and perishable. Thus it is not the Self (swaroop), It is not mine and it is not for me. With such understanding, remain firm and unwavering on that sentient power, that there is no deterioration in you at all. The more firm you remain on that sentient power, the more extra-ordinariness will come in you. The mind, intellect, senses, that you are not able to control, that causes you experience a sort of weakness in this regard, than that weakness will not remain. You may be surprised, at the amount of strength you will gather. The strength to win over desires, anger, greed, attachment, jealousy and other faults will automatically arise in you. However it is not to gain those powers that you need to become established in the sentient. You should not think that you need to gain the power. Only remain situated in the sentient power, in the self, knowing that there is no change or deterioration in me. In a day, ten times, fifteen times, twenty times, fifty times, hundred times, for about two to three seconds become situated in the self, that I have no flaws. Take care of your Self - "Sankar sahaj saroopu samhaaraa" (Manas 1/58/4) This "yog" can give immediate attainment. In this there is no delay. You may think that it took a long time, rather many years for the Rishis to attain this realization. And on seeing this, if you choose to reject what I am saying then it is your wish. It is my sincere prayer that you accept this point. Accept and see for yourself. If there is delay in attainment (realization) then the practices that take longer are ever ready and available for you to follow. There will be no harm what so ever, you can certainly follow that path. However, what I am sharing with you, it is a straight route. In this path, the mind, intellect, senses, etc, are not needed at all. In the end divinity will be attained, then it will not be through the intellect, it will be from renouncing the intellect. Endowed with ego, it will not take place, however it will happen from renouncing the ego. On becoming established in the Self, egoism will be renounced automatically and naturally, and when it is renounced, you will neither need to control the instincts and tendencies, nor need to engage the mind, nor do anything whatsoever. If you do not have faith, then do it and see for yourself. I say that it happens very quickly. It is the kind of method that leads to immediate realization. That method is - "vyvasaayaatmika buddhirekaa" (Gita 2/41) and "Samyagvyavasito hi saha" (Gita 9/30). Lord said -
"Api chet suduraachaaro bhajate maamananyabhaak |
Sadhureva sa mantavyah samyagvyavasito hi saha || (Gita 9/30)
Even the vilest sinner worships Me with exclusive devotion, he should be considered a saint, for he has rightly resolved to be My devotee," (Gita 9/30)
To worship with exclusive devotion means there should be no dependency and support, in the least bit of anything else.
Jaahi ne chaahia kabahun kachu tumh san sahaj sanehu |
Basahu niranter taasu man so raur nij gehu || (Manas 2/431)
Where there is no desire of anything, there is no support and dependency of anything, that is God's very special abode. Where there is dependency on inertness, that is not God's very own abode. God is not situated there. You have given a home to desires, then desires will stay there. Let there be no wants in any states, circumstances or conditions.
(to be continued…….)
From book in hindi "Bhagwat Praapti ki Sugamtaa" by Swami Ramsukhdasji.
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 24th November, 2011 – TATKAAL SIDDHI KA MAARG
http://www.satcharcha.blogspot.com/
