||  Shree Hari   ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued......

Vajrasoochiko Upanishad

Shaantipaath (continued)

continued..... 

तर्हि देहो ब्राह्मण इति चेत्तन्न । आचाण्डालादिपर्यन्तानां मनुष्याणां पाञ्चभौतिकत्वेन देहस्यैकरूपत्वाज्जरामरण धर्माधर्मादिसाम्यदर्शनाद्- ब्राह्मणः श्वेतवर्णः क्षत्रियो रक्तवर्णो वैश्यः पीतवर्णः शूद्रः कृष्णवर्ण इति नियमाभावात् । पित्रादिशरीरदहने पुत्रादीनां ब्रह्महत्यादिदोषसम्भवाच्च । तस्मान्न देही ब्राह्मण इति ॥

‘Then, is the body, Brahmin ? Not, it can not be that either.  From   the lowest and most outcaste of all, to the best of men, everyone’s body is made of the five basic elements,  and is therefore the same.  Death-immortality,  righteousness-unrighteousness (virtues-sins) etc. too are the same as seen in all.   Brahmin’s is “swetvarna”,  Kshatirya is “laal varna”,  Vaishya is “peela varna” and Shudra is kaala varna -  such is also not the rule.  If the body is regarded as a Brahmin, then on burning the body of a father etc.,  the son will incur the sin of killing a Brahmin, and there is a possibility of incurring sins.  Therefore the body is not Brahmin.’

तर्हि जातिर्ब्राह्मण इति चेत्तन्न । तत्र जात्यन्तरजन्तुष्वनेक जातिसम्भवा महर्षयो बहवः सन्ति । ऋष्यशृङ्गो मृग्याः, कौशिकः कुशात्, जाम्बूको जष्ठकात्,वाल्मीको वल्मीकात्, व्यासः कैवर्तकन्यकायाम्, शशपृष्ठाद् गौतमः, वसिष्ठ उर्वश्यामू, अगस्त्यः कलशे जात इति श्रुतत्वात् । एतेषां जात्या विनाप्यग्रे ज्ञानप्रतिपादिता ऋषयो बहवः सन्ति । तस्मान्न जातिर्ब्राह्मण इति ॥

‘Then is “Jaati” (race, lineage, caste etc) a Brahmin ?  No,  this too cannot be so.  From those beings of various race (lineage, caste) “jaatis”, many great sages have come about, like -  Mrugeese, Rushyashrumg, Kushase Kaushik,  from Jambook (siyaar) se Jaambook,  from Valmik to Valmiki, from Mallahaki’s daughter to Vyas.  From Shashaprushth to Gautam,  from Uvarshi to Vashishth, from Kalash (ghat) to Agastya -  such has been heard.    In this, too many perfected great sages and saints with total knowledge, have been born previously without “jaati”.  Therefore “jaati”  is not Brahmin.’

तर्हि ज्ञानं ब्राह्मण इति चेत्तन्न । क्षत्रियादयोऽपि परमार्थ दर्शिनोऽभिज्ञा बहवः सन्ति । तस्मान्न ज्ञानं ब्राह्मण इति ॥

‘Then  is knowledge Brahmin?  It cannot be so either.  Many (Janak,  Ashvapati etc) Kshatriyas etc.,  that have become enlightened and known God.  Therefore knowledge is not Brahmin’

तर्हि कर्म ब्राह्मण इति चेत्तन्न । सर्वेषां प्राणिनां प्रारब्ध सञ्चितागामिकर्मसाधर्भ्यदर्शनात्कर्माभिप्रेरिताः सन्तो जनाः कियाः कुर्वन्तीति । तस्मान्न कर्म ब्राह्मण इति ॥

‘Then are the actions, Brahmin ? No,  this too, it cannot be.  Among all beings,  in their “praarabdh” (past actions), “sanchit”  (collective) actions and “kriyamaan”, all actions performed in Nature,  one sees righteousness, and beings inspired by actions,  therefore man acts.   Therefore actions are not Brahmin.’

तर्हि धार्मिको ब्राह्मण इति चेत्तन्न । क्षत्रियादयो हिरण्यदातारो बहवः सन्ति । तस्मान्न धार्मिको ब्राह्मण इति ॥’

‘Then is a charitable, righteous, religious person a Brahmin ? No, that too it cannot be. Many Kshatriyas etc.   also have been the kind to give away gold in charity.   Therefore a spiritual, righteous person is not necessarily Brahmin.’   

तर्हि को वा ब्राह्मणो नाम । यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं षडूर्मिषड्भावे-त्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं स्वयं निर्विकल्पमशेषकल्पाधारमशेषभूतान्तर्यामित्वेन वर्तमान-मन्तर्बहिश्चाकाशवदनुस्थूतमखण्डानन्दस्वभावमप्रमेयमनु-भवैकवेद्यमपरोक्षतया भासमानं करतलामलकवत्साक्षाद-परोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नभावमात्सर्यतृष्णाशामोहादिरहितो दम्भाहंकारादिभिरसंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एवं ब्राह्मण इति श्रुतिस्मृतिपुराणेतिहासानामभिप्रायः । अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ॥

‘Then the name Brahmin is for who ? Who is the one and only spirit (aatma) devoid of jaati " (class, caste, race, nationality, etc.), qualities, and actions, who is devoid of the six changes, and   and the six modifications [*] etc., and who is devoid of any sins (flaws),  who is Existence, Consciousness, and Bliss and of Infinite forms,  who is Himself, “nirvikalp” (in a desire-less transcendental state).  Who is the support of infinite periods; who is the indweller in the form of the Omniscient in infinite creatures;  Who is ever present (always there) like space; Who is within and without all pervading in everyone; Who is by nature uninterruptedly blissful.   Who is immeasurable, in other words,  Who is not the subject of the senses and the inner faculties;  Who is only to be known by experience (realization),  and Who is indirectly in the form of illumination; That God on realization of Him, one becomes such that there was nothing left to do,  to know or to attain, and Who is free of  desires, attraction and the various faults (sins); absence of passion, self-controlled,  and from the beginning full of sentiments;  Who is devoid of envy, craving, hope, attachment, etc; and whose understanding is untainted and without any hypocrisy, egoism, and various flaws, that alone is a genuine Brahmin -  such is the opinion of the Shrutis, Smruti, Puranas, and Itahasa.   Besides this there is no other element that proves a Brahmin.’

सच्चिदानन्दमात्मानमद्वितीयं ब्रह्म भावयेदात्मानं सच्चिदानन्दं ब्रह्म भावयेदित्युपनिषत् ॥

‘The spirit (Aatma) is Existence,  Consciousness and Bliss,  none other than Brahma (the Brahmin who realizes this) -  we must accept this point.   We must regard and implicitly accept the “Aatma”  (spirit) as a form of Existence, Consciousness and Bliss,  inseparable,  one without another Brahma.   This is the Upanishad’

End of Vrajsuchikopanishad

शान्तिपाठ

‘ॐ आप्यायन्तु ममाङ्गानि वाक् प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत् अनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥

ॐ शान्तिः शान्तिः शान्तिः ।

Om Peace,  Peace,  Peace

Narayan !  Narayan !!  Narayana !!!

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

||  Shree Hari   ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued......

Vajrasoochiko Upanishad

Shaantipaath

‘ॐ आप्यायन्तु ममाङ्गानि वाक् प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत् । अनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥

ॐ शान्तिः शान्तिः शान्तिः

‘Oh Eternal Supreme Lord ! May every part of my body, may my speech, life-breath, eyes, ears, all the sense organs and energy  be abundantly nourished.   Let me not reject or deny this Brahma who is in all forms as propounded in the Upanishads,  and let this Brahma not abandon me.  Let my relationship with Him be inseparable.   The Brahma as propounded in the Upanishad,  Who is an aggregate of Dharma, who are all absolved in God,  may they all be in me.  May they all be in me.   Oh Lord !  may there be peace from the three fires”  

चित्सदानन्दरूपाय सर्वधीवृत्तिसाक्षिणे ।

नमो वेदान्तवेद्याय ब्रह्मणेऽनन्तरूपिणे ॥

‘That embodiment of Existence, Consciousness and Bliss, the witness of all intellects, That which is worth knowing through Vedant and That Brahma with infinite forms,  I salute You!’

ॐ वज्रसूचीं प्रवक्ष्यामि शास्त्रमज्ञानभेदनम् ।

दूषणं ज्ञानहीनानां भूषणं ज्ञानचक्षषाम् ॥

‘Now I am telling you the Vajrasoochi scriptures, that is capable of destroying one’s ignorance,  that which is in the censured form for the ignorant, and which is in the form of an adornment for the intelligent ones.’

ब्रह्मक्षत्रियवैश्यशूद्रा इति चत्वारो वर्णास्तेषां वर्णानां ब्राह्मण एव प्रधान इति वेदवचनानुरूपं स्मृतिभिरप्युक्तम् । तत्र चोद्यमस्ति को वा ब्राह्मणो नाम किं जीवः किं देहः किं जातिः किं ज्ञानं किं कर्म किं धार्मिक इति ॥

‘Brahman,  Kshatriya,  Vaishya, Shudra - these are the four “Varnas”.  Of these four Varnas,  the Brahmin is main as said in the Vedas and the Smrutis.   A doubt arises with regards to this subject, that the name Brahmin is for who?  Is the being (jeev,  embodied soul) a Brahmin ?  Is the body a Brahmin ?  is the “jaati”  a Brahmin ?  Is the knowledge a Brahmin ?  Are the actions a Brahmin?  Is a spiritual person a Brahmin ?  

तत्र प्रथमो जीवो ब्राह्मण इति चेत्तन्न । अतीतानागतानेकदेहानां जीवस्यैकरूपत्वादेकस्यापि कर्मवशादनेकदेहसम्भवात् सर्वशरीराणां जीवस्यैकरूप-त्वाच्च । तस्मान्न जीवो ब्राह्मण इति ॥

‘It cannot be that a being (jeev,  embodied soul) is a Brahmin.  The reason being that in the various bodies in the beginning and later on that a “jeev” (embodied soul) acquires, he remains one and the same.   Even though being one form,  due to actions, he takes on various bodies; then too, in all the various bodies, the “jeev”  remains a single uniform form only (therefore if the “jeev”  is regarded as a Brahmin,  then all the bodies would have to be considered as Brahmin.”   

to be continued.....

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

THE ORIGINAL LECTURE WAS DELIVERED IN HINDI. IF THERE IS LACK OF CLARITY IN THE MESSAGE DUE TO TRANSLATION, PLEASE VISIT THE MESSAGE IN HINDI AT :  

http://www.satcharcha.blogspot.com/

||  Shree Hari   ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued......

There is a story in Vishnupuran.  At one time many Rishis got together and went to Ved Vyasji Maharaj to decide on excellence.   Ved Vyasji,  received them all with respect and reverence and gave them a place to sit, and himself left to bath in Gangaji.   While having a bath in Gangaji,  he said ‘Kaliyug,  you are blessed ! Shudras, you are blessed  !  Women, you are blessed !’*  When he completed his bathing,  he returned,  at which time the Rishis asked him -  “Maharaj !  why have you expressed blessedess and gratitude towards kaliyug, the shudras and the women folks ? ‒ we do not understand this ! Ved Vyasji said that by fulfilling our duties in Kaliyug, the Shudras and Women folks can very quickly and easily attain salvation, therefore all three of these are candidates for gratitude.   

The higher the varna-ashram,  for that one, the fulfillment of Dharma is that much more difficult and on taking a fall, the injury too is that much more !  Due to being regarded as superior,  the pride of body is also that much more;  therefore salvation also that much more difficult ‒

नीच नीच सब तर गये, राम भजन लवलीन ।

जातिके अभिमान से,       डूबे सभी कुलीन ॥

जात नहीं जगदीश के,      जन के कैसे होय ।

जात पाँत कुल कीच में,  बंध मरो मत कोय ॥

It means that there is predominance of “jaati,”  “varna-ashram” in worldly relationships (food habits, marriage etc) but in God Realization,  feeling and sentiments and power of discrimination are predominant.   Therefore one can get entitlements in the world from being of a higher “varna”, “ashram” etc,  but it is only on having a relationship with God, that God Realization take place.  Just as all children are equally entitled to the mother’s lap,  similarly,  being an “ansh” (part) of God,  all beings are equally entitled to attain Him.  All beings have total rights over God.   Therefore for God Realization,  no man whatsoever should become dejected and feel hopeless.  All-in-all men can attain God, enlightenment, liberation. All can merge with Brahma, attain love of God, and behold  God.*  

Here an Upanishad names “Vrajsuchi” (‘वज्रसूची’) is being given.  The names of 108 Upanishads pertaining to liberation are given, here this Upanishad has also been named.   †

to be continued.....

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

THE ORIGINAL LECTURE WAS DELIVERED IN HINDI. IF THERE IS LACK OF CLARITY IN THE MESSAGE DUE TO TRANSLATION, PLEASE VISIT THE MESSAGE IN HINDI AT :  

http://www.satcharcha.blogspot.com/

||  Shree Hari   ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued......

There is one moral code (नीतिशास्त्र), and there is code of righteousness (धर्मशास्त्र) and there is another code of liberation (मोक्षशास्त्र) .  In the moral code,  there is self improvement, in code of righteousness, there is objection to rituals,  and in code of liberation, there is discrimination between the real (eternal) and unreal (temporary).  Code of righteousness is more powerful than moral code, and code of liberation is more powerful than code of righteousness.  The arrangement of Varna-Ashram is in the code of righteousness,  not in code of liberation. Varna-Ashram and all differences  are in the unreal.   There is no differences in the real ‒‘नेह नानास्ति किञ्चन’ ( कठ॰ २ । १ । ११, बृहदा॰४ । ४ । १९), ‘एकमेवाद्वितीयम्’ (छान्दोग्य॰ ६ । २ । १)   Where there is discrimination of the real-unreal,  there the renunciation of the unreal is most important. [*]  Therefore whether it is a body of a Brahmin,  or a Shudra,  there will be difference in relating in the world,  but in terms of attaining God,  there is no difference whatsoever.  The reason being that  God Realization takes place on severing relationship with the body.    That which you are to sever relationship with,  whether it be great or ordinary,  what have we go to do with it ?

According to one’s actions,  a man goes into lower wombs and becomes a Shudra, Vaishya, Kshatriya or a Brahmin,  and  respectively, a Brahmin, Kshatriya, Vaishya, Shudra, can also go into a lower form of birth.   This going into lower forms of birth is according to one’s actions (karma) only for enjoying or suffering, the fruits of his actions.  In liberation there is no such sequence or graduation.   Therefore in the scriptures,  on acquiring a particular varna-ashram,  the entitlement for liberation has come,  then it is not a principle, rather it has been shared specifically for that individual.   Taking the support of history,  one cannot take a stand on the real (truth);  because; under what circumstances one has done something and for what reason and under what circumstances did they say something and for what -  this is not entirely known !  therefore the good things that have come from history, can provide direction,  but regarding the Truth only that which is  lawful and that which is to be avoided (forbidden) are the determining factors.   law is more potent than history, and that which should not be done (avoided)  is more potent than the law.  Therefore to do this or to not do this - on this subject not to regard the history as validation, but accept the scriptures and what should be done and what should not be done as the standard.   

In Kaliyug, to properly follow the rules and legislations and abide in  Brahmacharya (celibate), householder, retired life and to enter the renunciate life and to abide by the rules is very difficult. Therefore in the scriptures,  renunciation has been tabooed in Kaliyug.  † If one believes that without being a renunciate, man cannot be entitled to attain salvation (liberation), then in Kaliyug no one will attain salvation,  when in Kaliyug,  compared to other yugs,  attaining salvation has been said to be very easy!

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......

Not only that,  the worst of worst sinners too can become eligible for devotion and love of God ‒

अपि चेत्सुदुराचारो       भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः    सम्यग्व्यवसितो हि सः ॥

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रतिजानीहि     न मे भक्तः प्रणश्यति ॥

                                                                     (गीता ९ । ३०-३१)

Api chetsuduraachaaro bhajate maamanaya bhaak |  

Saadhureva sa mantavyah samyagvyavsito hi saha ||  

ksipram bhavati dharamaatmaa sasvacchaantim nigacchati,

kaunteya pratijaaneehi na   me  bhaktah  pranasyati.

                                                                              (Gita 9:30-31)

"Even if the vilest of sinner worships Me with exclusive devotion, he should be considered a saint in as much as he has rightly resolved.  Speedily, he becomes virtuous and secures lasting peace.  Know it for certain, Arjuna, that My devotee never falls. "

It means that being a fraction (ansh) of God,  all beings are themselves entitled, independent and capable of turning towards (becoming inclined to) God and to realize Him.  Every being is itself always an embodiment of purity, knowledge, and liberated ‒‘अयमात्मा ब्रह्म’,‘तत्त्वमसि’ ‘ayamaatma brahma’ “tattvamasi”  Therefore all beings are entitled to enlightenment, liberation and capable on their own.”   

To regard men of a particular “varna”, ashram (stage of life) etc. as being entitled to enlightenment,  and men of a certain “varna” and “ashram”  as not being entitled -  this does not appear to be legitimate and in accordance to the scriptures.    Rise and fall can take place in all varna-ashram.  Man of every varna-ashram can attain enlightenment.  Not only that,  he can also become entitled to give knowledge pertaining to enlightenment  ‒

प्राप्य ज्ञानं ब्राह्मणात् क्षत्रियाद् वा

वैश्याच्छूद्रादपि नीचादभीक्ष्याम् ।

श्रद्धातव्यं    श्रद्द्धानेन       नित्यं

न श्रद्धिनं   जन्ममृत्यू   विशेताम् ॥

                       (महा॰ शान्ति॰ ३१८ । ८०)

‘Brahmins, Kshatriyas, Vaishya,  Shudra or men born of lower “varna” too if they can get knowledge,  then on attaining it, man should always have faith in it.  He who has faith within himself,  for such a man, birth and death does not enter him. ’

For the attainment of knowledge, the exemplifying Ved Vyasji’s son Sukhdevji, went to King Janak. He went to six Rishis for attaining Brahmavidya (divine knowledge) went to Maharaj Ashvapati.   Related to this event, Shankracharya Maharajji’s following words are worth paying attention to ‒

‘यत एवं महाशाला महाश्रोत्रिया ब्राह्मणाः सन्तो महाशालत्वाद्यभिमान हित्वा समिद्भारहस्ता जातितो हीनं राजानं विद्यार्थिनो विनयेनोपजग्मुः’ (छान्दोग्य॰ ५ । ११ । ७ का भाष्य) ।

‘In this manner, in spite of being the great householder and eternal listener Brahmin, he leaves the pride of the great householder, and becoming a student,  went humbly to the king who was from a different “jaati”.  Therefore those men who desire to learn the Brahmnavidya,  too should also  be like this.”

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

||  Shree Hari   ||

Everyone is Equally Entitled to Liberation

मुक्तिमें सबका समान अधिकार

continued......

Not only that,  the worst of worst sinners too can become eligible for devotion and love of God ‒

अपि चेत्सुदुराचारो       भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः    सम्यग्व्यवसितो हि सः ॥

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रतिजानीहि     न मे भक्तः प्रणश्यति ॥

                                                                     (गीता ९ । ३०-३१)

Api chetsuduraachaaro bhajate maamanaya bhaak |  

Saadhureva sa mantavyah samyagvyavsito hi saha ||  

ksipram bhavati dharamaatmaa sasvacchaantim nigacchati,

kaunteya pratijaaneehi na   me  bhaktah  pranasyati.

                                                                              (Gita 9:30-31)

"Even if the vilest of sinner worships Me with exclusive devotion, he should be considered a saint in as much as he has rightly resolved.  Speedily, he becomes virtuous and secures lasting peace.  Know it for certain, Arjuna, that My devotee never falls. "

It means that being a fraction (ansh) of God,  all beings are themselves entitled, independent and capable of turning towards (becoming inclined to) God and to realize Him.  Every being is itself always an embodiment of purity, knowledge, and liberated ‒‘अयमात्मा ब्रह्म’,‘तत्त्वमसि’ ‘ayamaatma brahma’ “tattvamasi”  Therefore all beings are entitled to enlightenment, liberation and capable on their own.”   

To regard men of a particular “varna”, ashram (stage of life) etc. as being entitled to enlightenment,  and men of a certain “varna” and “ashram”  as not being entitled -  this does not appear to be legitimate and in accordance to the scriptures.    Rise and fall can take place in all varna-ashram.  Man of every varna-ashram can attain enlightenment.  Not only that,  he can also become entitled to give knowledge pertaining to enlightenment  ‒

प्राप्य ज्ञानं ब्राह्मणात् क्षत्रियाद् वा

वैश्याच्छूद्रादपि नीचादभीक्ष्याम् ।

श्रद्धातव्यं    श्रद्द्धानेन       नित्यं

न श्रद्धिनं   जन्ममृत्यू   विशेताम् ॥

                       (महा॰ शान्ति॰ ३१८ । ८०)

‘Brahmins, Kshatriyas, Vaishya,  Shudra or men born of lower “varna” too if they can get knowledge,  then on attaining it, man should always have faith in it.  He who has faith within himself,  for such a man, birth and death does not enter him. ’

For the attainment of knowledge, the exemplifying Ved Vyasji’s son Sukhdevji, went to King Janak. He went to six Rishis for attaining Brahmavidya (divine knowledge) went to Maharaj Ashvapati.   Related to this event, Shankracharya Maharajji’s following words are worth paying attention to ‒

‘यत एवं महाशाला महाश्रोत्रिया ब्राह्मणाः सन्तो महाशालत्वाद्यभिमान हित्वा समिद्भारहस्ता जातितो हीनं राजानं विद्यार्थिनो विनयेनोपजग्मुः’ (छान्दोग्य॰ ५ । ११ । ७ का भाष्य) ।

‘In this manner, in spite of being the great householder and eternal listener Brahmin, he leaves the pride of the great householder, and becoming a student,  went humbly to the king who was from a different “jaati”.  Therefore those men who desire to learn the Brahmnavidya,  too should also  be like this.”

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