Main Obstacle to God Realization is Attraction to Sense Pleasures

Shri Hari

(Paramatmapraapti
mein Mukhya Baadha - Sukhaasakti)

 

If you firmly resolve, then realization of the Supreme Essence (God,
Paramatma) is not difficult.  To give up the world from the heart is difficult.
This attraction to pleasure -  pleasure born of contact (pleasure of union),
the pleasure of rest and relaxation, the pleasure of receiving honor and
respect, the pleasure of hoarding,  the pleasure of pride that may my point be
acknowledged and accepted -  this is the main obstacle.  Giving up, appears to
be difficult.   Giving up of these appears to be difficult, however after giving
these up, Paramatma realization is very straightforward; as Paramatma is ever attained by all and in this there is great joy.    How can one easily renounce this pleasure of union?  This can happen very easily when the inner sentiments and feelings are transformed into how others can be happy?  How others can get honor and respect?  How others can get praise?  How others can be benefited?  

Questioner - How to change the inner sentiments, Maharajji? 

Swamiji -  Brother ! This can only change by changing the Self !  The change of sentiments is up to us.  The sentiments should change such that I do not wish to take pleasure.  Eat your meals, but don't seek joy from it; wear clothes, but do not  take joy in them, Sleep but do not seek comfort from the sleep, cover yourself with warm clothes, but don't indulge in enjoyment in the warmth of the cover, see the world but don't seek pleasure in the seeing,  Listen to good things, but don't seek joy in the hearing.  Think good thoughts but do not seek happiness in the good thoughts.

Questioner:  But there appears to be enjoyment in these !

Swamiji:  Yes!  because it appears so, therefore one is not to become an enjoyer.  For it to appear to give happiness is not a fault, but to become happy in that experience is a fault. When some person becomes and behave as we like, and we become happy thinking that this person is very nice.  In becoming pleased, as well as, considering the other person as nice, these are two faults that come in us.  When some person criticizes us, we feel bad, and we consider that person as bad.  Therefore to be unhappy and to consider the other person bad, becomes two flaws that we adopt.   To take pleasure and to be unhappy are two main obstacles.  The person who gives pleasure, we consider that person nice.  To consider the other person as nice is not a fault, but to consider the person nice, because they give pleasure to you - that is a fault.  To take pleasure is not as much of a fault as becoming happy in that  pleasure.

Having knowledge of pleasure and pain in not a fault, but becoming happy and unhappy is.  God has said a wonderful thing in Gita 2/56
-Let there be knowledge of pain, but let there not be any dejection or agitation
within.  Let there be knowledge of pleasure, but let there not be any eager
desire within, then the intellect will become stable.  Look, this is such a deep
subject, that it is not so easily recognizable.  For many years I did not
recognize this.  For you all, you yourself are the ones who know best. I was on
an ongoing search, as to what are the obstacles and why ?  We hear, we
understand, we read, we inquire, then too we are not attaining the state that we should be in, then what is the main obstacle?  The obstacle is arising where in favorable situations we become happy and in unfavorable, we become unhappy.  To become happy and unhappy, to become joyful or sorrowful is all enjoyment.  All the enjoyments resulting from association with senses and relations, are all the cause of sorrow.  Gita 5/22 says -
"ye hi samsparshjaa bhogaa dukhayonaya eva te."
He who becomes an enjoyer of pleasures, will have to experience immense and horrifying sorrow.  No one can stop that.  Joy of sense pleasures takes place out of one's own will, whereas sorrow is experienced by becoming dependent and subservient.   (to be continued) 

 

From book in Hindi - Tattvik Pravachan  by Swami Ramsukhdasji

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Date : 17th March, 2013

(Paramatmapraapti
mein Mukhya Baadha -
Sukhaasakti)

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How to be Free of Self-Indulgence

॥ Shri Hari ॥   (Bhogaasakti Kaise Chute)     Questioner -  When objects of pleasure come in front of us, then we don’t know why, but we become moved;  what should we do at that time?  Swamiji -  He who has learned to swing the baton, he will be able to defend himself with it, when an enemy arrives.  But if an enemy arrives at first, and one has not learned how to swing the baton,   then he will surely have to take a beating !  You do not know the spiritual talks, and when the sense objects come in front of you,  then you forget those points. Those talks are not useful at that time.     तब लगि सब ही मित्र है, जब लगि पर्‌यो न काम । हेम अगन शुद्ध होत है, पीतल होवे स्याम ॥ As long as you do not have a need to ask anybody for anything, till then all are your friends.  Crisis is a touchstone of friendship. A friend in need, is a friend indeed.  The moment you need something, you come to know who is your true friend, and who is not.   Gold appears yellow, and so does brass.  However, on putting in fire,  the gold shines,  whereas the brass becomes black.  One is learnt thing and the other is known (experienced, realized) thing. That which is known, is real, innate, which never undergoes any transmutation or change (no wavering). A learnt thing remains limited to the intellect level only, it does not reach the Self within. But that which is known (realized) touches the core (Self). As long as a thing does not reach the "Self" level, that thing does not filter down characteristically in man's behavior as it really should. He whose aim is Paramatma (God) realization, he is never contented by things which are merely learnt. On not being contented, his quest for Truth becomes further intensified. In due course of his search, he gains the experience of the Supreme Truth. One is "satsang" (Association with Truth with the Holy), and the other is merely anecdote-telling, critical analysis and appreciation of the holy books etc. At many places utterances of holy men, interpretational criticism etc. are available in plenty. But the association of God-Realized great Souls is a rarity. Men of spiritual wisdom were very few even before (in Satya, Treta, Dvapar Yug), but now they are even rarer. Nowadays even students do not properly study the scriptures with requisite care, total concern and right perspective. They appear for the examinations to merely get by. When asked, they are not able to answer. Even that which they have learnt, they are not able to say, then what to speak of this knowledge of Truth. It remains far from their reach. It is my sincere prayer that you understand the deeper and inner nature of Truth, and not be satisfied with show of study. When objects of sense enjoyment come in front of you, then all heard-and-told talks go by the wayside. There is a story of a Pandit and his cat. He used to tell spiritual tales every night. He had tamed a cat to sit still besides him, while he rested a candle lamp on the cat's head, allowing him to read and recite the sacred stories in the lamp light. If any of the listeners complained about fickleness and instability of their mind, he would say -"Look even this cat sitting quietly and very still is far better than you men." The next day in the midst of the story-telling, a person released a rat in front of the cat. The moment the cat saw the rat, she pounced at the pray, dropping the lamp. Similar is the mental state of human beings. While listening to satsang, they keep the required silence with utmost solemnness, but when objects of enjoyment appear before their senses, they lose their control. Because within there is attraction for money etc., therefore when money comes before them, then it becomes difficult. It is not that the attraction for sense enjoyments was not there before. This attraction was there from the very beginning, but it was suppressed.  When gold is plated over brass, it appears like gold. Therefore learnt things are like polish or plated, but that which is experienced, known, is solidly rooted within. He who has experience of the Self within, whatever may come in front of him, he will not be swayed, moved and will not waver. In all situations he remains the same at all times.(to be continued)  From book in Hindi - Tattvik Pravachan  by Swami Ramsukhdasji FOR MESSAGE IN HINDI PLEASE VISIT -   http://www.satcharcha.blogspot.com/ Date : 15th March, 2013 (Bhogaasakti Kaise Chute) To receive message in HINDI in your mail, please go to http://www.satcharcha.blogspot.com/ in the upper right hand corner, and enter your email id. Ram Ram IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

Worldly Pleasure is the Cause of Pain

Shri Hari

(Sansaarik Sukh Dukhon ka kaaran hai)

continued .....

The pride of owning worldly objects is detrimental.   Similarly, the pride of good qualities is also damaging.  You are being proud of the good qualities that come and go, and you are depending on them.  And  jealousy arises in one who does not have those qualities;  because he is not any less.  All are an "ansh"  (part of Paramatma,  ray of His consciousness);  therefore the "Self"  (swaroop)  is all equal.   It is a mistake to consider yourself to be happy due to perishable possessions.  He who condemns others, considering himself to be great and others to be ordinary (lowly),  he too is doing disservice.    Seeing yourself as something special compared to others is also indulging in material enjoyment  "bhog", and he is doing wrong to others.  He who is an enjoyer of name and fame, he too is doing harm; because he has pride, thinking of himself as deserving of name and fame, and thinks others are not deserving and thus condemns them.    He thinks that if someone else gets fame and recognition then it will be a blot to his fame and recognition.  Similarly, man who does not work and enjoys being lazy, then others say that I am working so hard, and he is easy going, relaxing, sitting around and earning money, then this too is injustice.   Then the person who indulges in worldly pleasures, himself suffers with certainty, but also causes pain and suffering to others.    

   All sense enjoyments are the cause of pain.   Worldly pleasures were not there at first, and will not remain later on.  The self being eternal and imperishable,  then too coming under the influence of these perishable pleasures.  is nothing but one's own murder.    A person who is an enjoyer of sense pleasures, can never be saved from sins and sorrows.  Therefore, he who desires his supreme good,  it is essential for him that he should not experience pleasure on happiness on accord of any person, circumstance, object, etc.  He who is pleased by objects, persons and circumstances, can never be freed.   This is the main point in karmayog.  A karmayogi, does all dutiful work,  but does not become an enjoyer of good times.  He does not seek happiness in exchange for anything.  

There is joy in renunciation.   Others feel pleased on seeing a renunciate, one who is disenchanted with the world.   He who is not an enjoyer of contact born pleasures, such renunciates give happiness to others and greatly  oblige the world.  No one else can oblige as much as  they do.   Others experience joy, simply by being in his presence, by listening to his talks.   Such a great personality (mahapurush), when he is sitting in solitude,  then too the worldly sorrows come to an end.  His sentiments and feelings are one of spreading joy to the world.     

Sarve    Bhavantu    Sukhinah,       Sarve     Santu    Niraamayaa

Sarve Bhadraani Pashyantu, Maa kascchid Dukh bhaagyebhevet

May all become happy, may all be free from disease;  May there be nothing but auspiciousness in everyone's lives; May no one undergo pain or suffering.

He spread joy to even those who have animosity towards him; he who does not have pride and selfishness,  whose sentiments are one of giving happiness to others,  he becomes one with the power of God, who is the provider and sustainer of this entire creation.   The kindness done by God is for him, and the kindness done by him is for God.  Therefore he who desires pleasure, he who becomes an enjoyer of pleasures,  harms himself and the world.  And he who renounces worldly pleasures and is a lover of God, he obliges the entire world.        

Narayan!  Narayan !!  Narayan !!!

From book in Hindi - Tattvik PravachanЭ  by Swami Ramsukhdasji   

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Date : 14th March, 2013 

(Sansaarik Sukh Dukhon ka kaaran hai)

Ram Ram 

 

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How to be Free of Self-Indulgence

|| Shri Hari ||

(Bhogaasakti Kaise Chute)

to be continued......

People consider Paramatma (God) realization to be difficult; however,  in reality it is not difficult; however giving up attachment to sense pleasures (self-indulgence) is difficult.  

The Lord has said:

भोगेश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

"Bhogaisvaryaprasaktaanam tayaapahrtacetasaam

vyavasaayaatmikaa buddhih samaadhau na vidheeyate."  (Gita 2/44)

"No mind that is lured by sense-objects and engrossed in sensual enjoyments and glory of material possessions can ever enter, O, Partha, the state of contemplation and divine communion transcendental." *

He who is intensely attached to sense-enjoyments and hoarding of material things, cannot even conceive or decide on moving towards God. There is no firm resolve to turn towards God, to attain only salvation.  And as long as, within there is attraction and importance given to sense pleasures,  till then he may learn these talks,  but he will not be able to decidedly resolve towards God Realization.  When even the resolve is not strong enough, where is the question of God-Realization ?

When one rises above the transitory attractions of sense-objects (inert, the unreal), then God-Realization is not difficult. Where is the difficulty in realizing what already is, that which is self-evident, ever present, real, imperishable and eternal?  That which already "IS".  The difficulty is only that one has lure of the unreal, the transitory attractions.  Realization of “IS” is not difficult, giving up the “IS NOT”  (unreal, transitory) is difficult.    When you cannot even renounce the  “IS NOT” (transitory), then what else will you renounce?   It is a surprising thing that the thing which you know to be unreal, transitory, that too you are unable to give-up!   It is a grave mistake, that those things which you know are unreal,  perishable, the kind that does not remain with you all the time, that too you cannot renounce.  

How is one to redeem one’s self from the attraction to the transitory (unreal) ?   For this one must observe the Discipline of Karma Yoga - The Yoga of Action. The Lord has spoken in the Gita about this Yoga in a special way and praised it's glory -"Karmayogo vishishyate" (Gita5:2). The clarity with which Karma Yoga  and explained in the Gita is nowhere else in other scriptural texts.

The purport of Karma Yoga is - to make others happy and expect nothing in lieu thereof. Impart happiness to all - parents, wife, children, siblings, in office, friends, neighbors and everyone that you meet. If you follow this declaration, the lure of the unreal, temporary will give way.

In any which way,  let others be happy, let them get rest and relaxation. "LET ALL BE HAPPY" - Such an feeling, a sentiment is of extreme value, it is not an ordinary thing. If you wish not to be lured and fickle when sense-objects come before you, then adhere in action to this predominant thought - How to make others happy? How can others be relieved from sorrow and pain? Wherever possible, utilize the resources you have to serve others, as these resources will not always remain with you, and therefore it is better that they are utilized. This sort of expression (bhava) of keen desire and love of serving others, will make it easy to become free from self-indulgence.

However, if your intention (bhava) is - How can I gain happiness? How can comfort come to me? How can I receive praise? How can my beliefs be held strong? If such expressions dominate your thinking, you cannot be saved from the lure of the temporary and you will not attain your supreme good.  Such sentiments are that of an animal. They are not human.   As we become more focused on making others happy, the desire for one's own sense enjoyments, will slowly dwindle away of it's own accord, and God Realization will be self-evident.      

Narayan!  Narayan !!  Narayan !!!

From book in Hindi - Tattvik Pravachan  by Swami Ramsukhdasji   

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Date : 16th March, 2013 

(Bhogaasakti Kaise Chute)

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Worldly Pleasure is the Cause of Pain

॥ Shri Hari ॥

(Sansaarik Sukh Dukhon ka kaaran hai)

He who indulges in contact born pleasure, harms both himself and the world.   All contact born pleasures are cause for suffering -    "Ye hi sansparshajaa bhogaa dukhayonaya eva te" (Gita 5/22) "All the pleasures that are born of contact (with objects) are only sources of pain" (Gita 5/22 ).  He who indulges in pleasures becomes the cause of pain for himself, as well as, the world i.e. He gives pain to everyone. He harms everyone.   Therefore,  enjoyment of worldly pleasures cannot take place without some violence (harm to others).  But he who sees Paramatma (God) everywhere,  he does not harm himself or others.   

समं पश्यन्हि सर्वत्र समवस्थितमिश्वरम् ।

न हिनस्त्यात्मनात्मं ततो याति परा गतिम् ॥

(गीता १३/२८)

"samam pasyan hi sarvatra, samavasthitamishvaram |

Na hinstyaatmanaatmam tato yaati paraa gatim || (13/28)

He who sees the Lord present, equally everywhere,  realizing this he does not destroy himself by the self, therefore, he reaches the Supreme Goal.    (13/28)

He who sees the Lord everywhere, he remains in an exceptionally blissful state.   That bliss is free of any violence;  because that bliss or joy is our true nature -  

ईस्वर अंस जीव अबिनासी ।

चेतन अमल सहज सुखरासी ॥

(मानस ७/११७/१)

Ishvar ansh,  jeev avinaashi |  

chetan amal sahaj sukh raashi ||  (Manas  7/117/1)  

Itself being an ansh (part) of God,  is eternal,  sentient, conscious and full of knowledge.  It is pure, that is,  there is no impurity in it, and it is naturally blissful.   

On seeing those individuals that are indulging in worldly sense pleasures, other people suffer. On not having such pleasures,  the other people feel envious, they feel sad.  Therefore,  the enjoyer of pleasures, becomes the cause of pain to others , and is the one that harms.  Now some say that if a liberated great soul, also has many objects of pleasure, then on seeing him too, others feel pain and envy.    But in fact a great person,  is never the cause of anyone’s suffering.  The reason being that a liberated great soul,  does not indulge in worldly pleasures.  In his eyes, all worldly pleasures are only a form of pain -  “dukhameva sarvam vivekinah”  (Yogadarshan 2/15)   Therefore in his eyes there is no worldly pleasure, whatsoever.   He remains ever blissful, in his own inner joy.  This joy is that of Paramatma (God’s).   Those who are suffering, their innate nature is also naturally blissful - “chetan, amal, sahaj sukhraasi.”

But they are suffering only due to having turned away from their real and innate nature.  If they too turn away from worldly pleasures and become established in their joyful self, then both are  happy.  This happiness cannot be divided.  If some great personality receives either worldly pleasure or pain,  then they are not able to give him any pleasure or pain.  He is like the ocean, peaceful and complete in itself. 

आपूर्यमाणमचलप्रतिष्ठं

समुद्रमापः प्रविशन्ति यद्वत् ।

तद्वत्कामा यं प्रविशन्ति सर्वे

स शान्तिमाप्नोति न कामकामी ॥

(गीता २/७०)

Just as waters of different rivers enter the ocean, which though full, remains undisturbed;  likewise the great liberated man in whom all enjoyments are merged, attains tranquility, but he, who hankers after sense enjoyments can never be happy.

When there is no sense enjoyments, then he is unhappy  due to lack of sense pleasures.  And when there is sense pleasures, then having pride, he suffers.  Just as, when one is suffering from ringworms, there is both itching and burning.  On scratching he feels good, but the burning is painful.  Therefore the pleasure that is derived from worldly sense enjoyment, is also a kind of distress.   No matter how many objects, things that a liberated great man gets, he remains calm, and if he does not get them, then too he remains calm.  This calmness is not dependent on objects.   On  accomplishment or non-accomplishment he remains equanimous in his spiritual practices.  Then surely he will be in equanimity in the perfected state.  (to be continued)  

From book in Hindi “Tattvik Pravachan”  by Swami Ramsukhdasji   

   

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Date : 13th March, 2013 –   

(Sansaarik Sukh Dukhon ka kaaran hai)

Ram Ram 

 

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