Discrimination between the Real and the Unreal

|| Shri Hari ||

Discrimination between the Real and the Unreal

(सत्‌-असत्‌का विवेक)

 

continued.....

The reason being that a country, time and thing etc., are unreal, ever changing and perishable but the real exists, ever remains the same. In it there is never the slightest change, there occurs no deficiency of any kind. Therefore the truth is always existing. However much we may discard the eternal reality (God), we may neglect it to any extent, we may disregard and dishonour that truth to any extent, we may criticize and reject that Supreme Truth on many logical and critical grounds, but in fact, the absence of that existential reality is not at all possible. No one can ever destroy the eternal truth - `vinaashavyayasyaasya na kakshitkartumhanti` (Gita 2/17).

The meaning of the words `ubhayorapi drusthah` means that `No one can ever exhaust and destroy the supreme existence`. The great souls (seers) have themselves not created the ultimate reality but they have perceived it.

The conclusion is that the experiencers of the Supreme Truth and the unreal world are the saints who have attained salvation during their lifetime and they only see one existential element which means they experience the one, automatic and all pervading existence. the one which alone `is` Therefore there does not exist the non real world, while there is not the dearth of reality.

All this proves that the unreal does not exist while the real only exists.

(3)

The unreal has its disunion from the self, while the real is ever attained to the self. By recognizing the existence of unreal, there occurs two divisions namely that which is attained and one which is not attained. If the existence of non-real is not recognized, then there is neither the separation from the unreal nor union with the real, but there remains only the real existence (sat). In other words so long as there is the acceptability of the unreal, there is discrimination but when there is no unreal then there remains only the real -

`ubhayorpidruthontstvanayostattvadarshibhih` - In this term `ubhayorapi` there is discrimination while in the term `anth` there is Self-realization i.e. discrimination is transformed into self-realization, and only the real entity remains. Just as the day and night are relative terms, similarly the unreal and the real are both distinctly separate. Just as the day cannot become night and the night cannot become the day, similarly the real existence cannot become unreal and the unreal cannot become the real existence. In reality, both are identical and one. Just as day and night both are relative, the night exists in relation to day and the day exists in relation to night, but in the Sun there exists neither the day, nor the night it is absolute light. Similarly the true existence and the unreal world both are relative terms but the divine reality is absolute. Therefore, the great men and saints, who have attained the real existence, perceive only one reality i.e. the absolute reality (God).

From book in Hindi "Amartaa ki Aur" and in English "Discovery of Immortality and Truth" by Swami Ramsukhdasji.   FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 15th May, 2013 - IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

 

Discrimination between the Real and the Unreal

|| Shri Hari ||

Discrimination between the Real and the Unreal

(सत्‌-असत्‌का विवेक)

 

 

There is a verse in Srimad Bhagavadgita -

Naasato vidyate bhaavo naabhaavo vidyate satah |

Ubhayorpi drusthontstvanayostadarshibhih || (Gita 2/16)

The unreal has no existence, and the real never ceases to be. The reality of both has been perceived by the seers of truth.

(1)

The first part of this verse is -

Naasato vidyate bhaavo naabhaavo vidyate satah |

These sixteen letters, are fill with the real essence of all the Vedas, Shastras and Puranas. The eternal consciousness alone is `sat`, the ultimate reality and besides this everything else is non-existing and inert which includes the perishable and changeable nature and the evolutes of nature (objects and activities). What is perceived by seeing, listening, understanding, thinking, decision making etc., by an individual is unreal (non-existing). The tools by which we are able to see, listen, think etc., all those also are unreal (non-existing and what is visible to an individual is also unreal (non-existing). Non-existing and real existence both of them have been named differently as Nature and Purusa (the self), as perishable and immortal, as body and the soul, as destructible and non-destructible etc.

In the previous first half verse (composed of sixteen letters) three elements have been unsed.

(1) Non-existence and existence (bhoo sattayaam)

(2) As unreal and real (as bhoovi)

(3) As existing and Non-existing (vid sattaayaam)

Although the fundamental meaning of these roots is existence alone, but in the subtle form all these three also have their independent meanings e.g. Bhoo root means creation, as root means existence, and vid root means existence of the present.

(2)

Naasato vidyate bhaavah - The meaning of these terms is asatah bhaavah na vidyate That the unreal has no existence i.e. the non-real is not present, the non-real is not attained. The thing which is created, certainly gets destroyed. This is the law. A thing just after origin starts toward the process of destruction, the destruction takes place at such a fast speed that no one can look at it in the same condition for two successive occasions. This is the principle that the object, which is non-existing at any moment, is always non-existent. We may give whatever amount of power, consider it as high as possible, give it respect to any extent, give it whatsoever significance but in reality it is not in existence. The non-real is never attained, it shall also never be achieved. The availability of non-real is just not possible.

The meaning of the verse naabhaavo vidyate satah is satah abhaavah ne vidyate i.e. the reality is never non-existing which means that it always exists. In other words, the entity of real self exists universally, the reality is omnipresent and ever present. The real is ever attained and is always permanent. In no country, time, thing, person, incident, circumstance, state and action etc.,there is the dearth of real entity.

From book in Hindi "Amartaa ki Aur" and in English "Discovery of Immortality and Truth" by Swami Ramsukhdasji.   FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 14th May, 2013 - IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

How to Derive Benefit from Satsang

|| Shri Hari ||

How to Derive Benefit from Satsang

(Associating with the Good)

 

 

continued.......

 

God is always with us, He can`t be away from us whether we know it or not, whether we have an inclination or disinclination for Him. God pervades where `I am`. This `I am` is with I (God). We commit an error by considering this `am` with the body. Accept the fact that God is here, now, in me and is also mine. This is not something for learning or for religious discourse. But it is to be accepted from the heart. All mundane objects and affairs are transitory. By being entangled in worldly affairs we create the pairs of opposites such as pleasure and pain, the desirable and the undesirable, which lead us to bondage. So don`t get entangled in the pairs of opposites because the Lord declares, `He who is free from the pairs of opposites is easily released from bondage` (Gita 5/3) People argue over the social affairs. Some of them say that they are right while others declare them to be wrong. But actually all such affairs are wrong because they, instead of leading to salvation, lead us to bondage. We incur great loss by supporting or opposing something. We should do what is right, but we should not stick to it because all mundane affairs are transient, while God is eternal and permanent. Our affinity for God is permanent while we have no affinity for the world. If you are a householder, perform virtuous deeds without getting entangled. A sage should also do the same. `Remain equanimous in honour and dishonour.` (Gita 14/25). Honour and dishonour both belong to the same class. Both of them are to be renounced. So why should we feel pleased or displeased? Kim bhadram kimabhadram vaa (Srimad Bhagwat 11/28/4) - what is right and what is wrong? The Lord declares in the Gita - `Treat alike pleasure and pain, gain and loss, victory and defeat` (Gita 2/38). Why? Because they are all transient. So perform your duty according to the need of the hour by remaining detached. Don`t attach importance to union or disunion of the worldly persons and objects etc. By doing so you will have association with the good permanently. But if you attach importance to the union or disunion, you will have no time for permanent association with the good. The Lord at the beginning while preaching His gospel of the Gita declares, `The contact of the sense with their objects are transitory and fleeting, bear them patiently` (Gita 2/14). The term `bear` means that you should remain untainted without being pleased or displeased. The Lord further declares, `He who is not tormented by them does not attain salvation. If you feel pleased and displeased when you are honored and dishonoured respectively you are deprived of salvation. So get rid of them. How? Remain equanimous. You remain the same whether you are honored or dishonored. So remain established in the self. The Lord declares in the Gita, `Remain balanced in pleasure and pain, established in the self` (Gita 14/24). Instead of deriving joy from `satsang` (association with truth, good company), you have to grasp from the `satsang` how to get established in the self. Narayan! Narayan !! Narayan !!! From book in "Ease of God Realization" by Swami Ramsukhdasji.   FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 13th May, 2013 - IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

How to Derive Benefit from Satsang

How to Derive Benefit from Satsang

(Associating with the Good)

continued....... At the time of satsang, we are not subject to change. Become established in the self, `I am not the one undergoing changes and modifications`. We are not to take relish in the satsang, rather we are to understand its gist, the `Essence`, the reality, to retain it, and become engrossed in it. We have to have an affinity with the self, `Essence`. By having such affinity with the self, without spiritual practice, without good company and without sacred books, we will feel ill as ease. Then automatically on your own you will engage in devotion, adoration and worship of God. Our relationship is with God. As opposed to immediate, mundane pleasures, one must give more weight to the affinity with God. As people are generally attracted towards money, without caring about pleasure or pain, profit or loss, so should we be attracted towards God. Then like greedy people who hanker after money, we will develop taste for spiritual practice. A man who is engaged in `satsang` should first and the foremost think that who is mine and who is not mine? Pay attention! It is an exceptional point ! We should realize that He Who ever lives with us, and with Whom we ever live, is ours. But He Who cannot always live with us, and with Whom we cannot always life, is not ours. Now why do we not recognize Him, Who is ours? and why are we attracted to that which is not ours? We commit a mistake by regarding the riches, property, sons, family, honour, praise, etc. as ours. Actually they are not ours because they don`t accompany us forever, they appear and disappear. But we have a disinclination for God Who is ours, Mirabai declared, `None else except God is mine`. We don`t attain God because unlike Mirabai we don`t exclusively depend on God. We should have an inclination to God because He is our own. ‘ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ’ (गीता १८/६१) ।`He dwells in the hearts of all beings` (Gita 18/61). I declare several times that God pervades everywhere, every time in all persons, inclinations, incidents, circumstances, and states. So He is here now in us. As He belongs to all, He is also ours. So we need not lose heart as far as His attainment is concerned. But our affinity for the people of this mortal world is only in order to render service to them. If we are attached to them, we shall have to suffer because they can`t live with us forever. Do not relish the joy that you get from satsang (good company). Have an inclination for God Who is the source of this joy. God is the abode of that joy. The body and the world are not ours. If we are bold enough to accept this fact, it will be very beneficial (to be continued) From book in "Ease of God Realization" by Swami Ramsukhdasji.   FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 12th May, 2013 - IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

How to Benefit from Satsang

How to Benefit from Satsang

 

(Satsang se Laabh kaise Len)

 

 

 

Questioner -The state that we are in during Satsang (association with good company, with truth), that state does not remain all the time. And all the time we do not get satsang?

Swamiji` -If you do not get satsang, then read spiritual books.

Questioner- We do not get time to read books all the time.

Swamiji -See, nothing ever remains the same. Even your affinity for the world is not constant. It is not so that the state that you are in during satsang, does not remain at all times. From a gross perspective it appears like that, but seeing from a subtle perspective, the impressions of satsang remain for a long time. It is due to them remaining constant, that you continue to have interest in satsang. The more permanent and constant these inner impressions, the more interest and inclination you develop for satsang and that much more the spiritual practice will increase. Therefore at present if you get satsang, then you must increase your interest in it. Imprint of satsang must remain significant from the core of your heart, knowing full well that this is beneficial. It is very essential. Once this happens, then whenever there is a satsang, you will be interested, that let me attend the satsang.

Second point, is that your taste for satsang is confined to intellect, mind and inner-senses only. That interest must be of the `self`. If it is of the `self` then it will not perish; because the `self` never perishes. The inner-senses being of nature, will continues to undergo changes. For the perfected souls also, the modes of goodness, passion and ignorance (sattvic, rajasic and tamasic) appear (Gita 14/22). What is the difference between a `siddha` perfected man and us? A perfected soul `siddha` remains naturally detached and neutral, but we blend with those tendencies. The way the condition is at the time of satsang, it does not remain like that at other times. The reason for this is, the temporary nature of inner-faculties, the inner-senses do not remain uniform. You the observer and knower of the changing things, are not yourself changing. He who experiences both the interest and the lack of interest, has no relationship with either interest or lack of interest.

It is unnatural to blend with the propensities of the mode of purity, passion and inertia (ignorance), while it is natural to not mix with them. As long as you do not grab hold of the natural, till then this state remains. The self is the knower of both the good and the bad, it is the illuminator of both , it is the support of both. It is only by its support that good and bad actions take place. Our state should be in that ‒‘समदुःखसुखः स्वस्थः’ (गीता १४/२४) ।`self` - samdukhsukh swasth` (Gita 14/24). The self is the base of all tendencies, of all union and disunion. It is the detached, untainted illuminator. Just as a lamp lights up, now if you come in large numbers or small numbers, then too the light of the lamp is the same. And if no one comes, then too the light of the lamp is the same. In the same way, yourself` (swaroop) is the illuminator of all the tendencies etc. It is not the kind to blend and get stuck with it. If the self was the kind to glue on, then it would remain with one only, it would not go with the other. If you were glued to mode of purity, then who would not go to mode of passion and mode of ignorance. Similarly with the other modes of nature. Your nature is not to get stuck. All the three states - waking, dream and deep sleep state they all come in front of you, but you do not stay with any one of the states at all times. States keep changing, but you do not change. The mistake that takes place is when you blend with the various states and tendencies that come and go. Remain neutral and detached -‒‘देखो निरपख होय तमाशा ।’ and then in a detached manner watch the drama.` Sometimes there are gains, sometimes there are losses, some are being born, some are dying, some are uniting, some are separating - such things keep happening, but we are not with these things and they are not with us. They are the kind that are changing, and we are also the kind that are changing.

From book in "Ease of God Realization" by Swami Ramsukhdasji.   FOR MESSAGE IN HINDI PLEASE VISIT - http://www.satcharcha.blogspot.com/ Date : 11th May, 2013 - IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS. ENGLISH: http://www.swamiramsukhdasji.net HINDI : http://www.swamiramsukhdasji.org

Glories of Satsang

|| Shri Hari ||

Glories of Satsang

(Satsang Ki Mahima )

 

continued.......

 

 

Question - At no cost whatsoever one can benefit from satsang, how is it so?

Answer - The benefits that are derived from Satsang, such gains do not come about in doing spiritual practices. He who attains enlightenment by doing spiritual practices, he is like the one who becomes rich by earning money. Whereas by satsang , it is like getting adopted. The money that is already earned, he gets right away. He gets the wealth that is earned by the saints. What effort is involved for him who gets adopted? Today beggar, and tomorrow a millionaire. He simply got adopted. He becomes the owner of earned wealth. You can get such things with satsang, which you cannot get even on doing spiritual practices for years. Therefore if you get satsang, you must most certainly attend it. Absolutely for free, at no personal expense, you can attain salvation.

Questioner - Glories of satsang are expressed, even more than that of “Naam Japa” (Divine Name repetition). What is the reason for this?

Answer - The one who does satsang will not be able to live without doing Naam Japa (Divine Name repetition). Naam Japa will happen naturally in him.

Questioner - What to do if we do not get “satsang”?

Answer - Pray to the Lord ! Say - He Naath ! He Naath ! and call out to Him. God is Almighty! All capable ! If you keep calling out to Him, He will arrange for your satsang. Besides that, study the holy texts pertaining to the Real (Imperishable, Spirit).

Questioner - What is the best solution in improving a man? Explain supported by your experience?

Answer - Personally, the amount that I have benefited from satsang that much I have not benefited from any spiritual practice. By associating with holy company, there is such gains that there is no end to it. Do not leave satsang. That satsang by which the knot in your heart is released, self realization takes place, you gain the light of knowledge, do not leave such satsang.

You can get everything, but association of a saint is a rarity. ‘सन्त समागम दुर्लभ भाई ।’

Questioner - How does one get enlightenment through satsang?

Swamiji - The meaning of satsangati is light. Just as when we go somewhere at night, the light from the headlights of your car, remain in front of you. It is not that the light stays behind and you move on forward. The light will always remain ahead of you, and that light shows you the path ahead. In the same way, with satsangati man gets light so that he knows how to move forward. If you only memorize the talks of satsang, read them in books, tell them to others, but if we do not abide and follow those principles, then simply by shining the light, one will not be able to find the way. Now, even if the light is dim, but as long as we are able to see the road ahead, that much we inch forward, then in this way, we will be able to see what is further ahead. This is a principle. But if we stand in one place, and however much we keep shining the light at its full strength, the final destination will not be seen by you. In the same way, make your life according to the knowledge (light) that you gain through satsang, abide in those principles, then this light will be of aid. Even if you do not make your life according to these principles, then too that light of knowledge, will not be useless. Because the thing that is real, will manifest itself. Truth will always prevail. Untruth (unreal) will never be victorious. However if you honour and give precedence to the real, then very quickly you can get exceptional gains. Therefore we must apply the talks of satsang in our life.

Narayan! Narayan !! Narayan !!!

From book in Hindi "Jeevan Upyogi Pravachan" by Swami Ramsukhdasji.

 

FOR MESSAGE IN HINDI PLEASE VISIT -

http://www.satcharcha.blogspot.com/
Date : 10th May, 2013 -

IF YOU HAVE BENEFITED FROM THESE MESSAGES, KINDLY FORWARD TO OTHERS.

ENGLISH: http://www.swamiramsukhdasji.net
HINDI : http://www.swamiramsukhdasji.org