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Shree
Hari |
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Question and Answers with Swamiji |
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To listen to
Questions and Answers in Swamiji’s own voice (in hindi), organized by topics, please click link
below: |
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Question: How to not see
the world (inert, temporary), and instead see ONLY God " (Vasudeva
Sarvam)? (Sansaar ne dikhkar, kewal Paramatma Kaise dikhey?) |
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Swamiji: If we see the world, let it
be seen, what is the trouble with that? Seeing is limited and restrictive,
whereas, the Supreme Spirit, the Essence (tattva) is unlimited. The Sun looks
like a round plate, so does that mean it is that? Seeing is a very individual
thing. That which is individual and personal, cannot be a reliable doctrine
or a demonstrated conclusion. The seer and the object being seen - all will
become non-existent and only Supreme Spirit (Paramatma tattva) will finally
remain. Between seeing and the object being seen, is the seperation of the
Essence, the Supreme Spirit. Therefore one should not insist on seeing or
perceiving. From "Prashno Uttermanimala" in
HINDI, by Swami Ramsukhdasji pg 99 |
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Question: At the end, can
all Devotees have the realization that "All is only God" (Vasudeva
Sarvam) ?) |
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Swamiji: All Devotees do not have
this experience. Only those devotees that do not have any insistence of their
own opinions, feelings, as they pertain to devotion, have this experience.
Only those devotees that are not satisfied with their own beliefs have this
experience. If a devotee looks upon knowledge as inferior or deficient (as
compared to devotion), then they are not able to have the experience of
"All is God" (Vasudeva Sarvam). From "Prashno Uttermanimala" in
HINDI, by Swami Ramsukhdasji pg 99 |
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Question: What is the
difference between "Sarva Khalivadam Brahma" (Chandogya Upanishad
3:14:1) and "Vasudeva Sarvam" (Gita 7:19) ? |
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Swamiji: In "Sarva Khalivadam
Brahma" there is pre-eminence of formless, attribute-less God and there
is negation of what is not real (i.e. temporary and moving towards
destruction). But in "All is God" (Vasudeva Sarvam), there is
pre-eminence of God with form and attributes and there is no negation of the
unreal (temporary and changing). God has called One with attributes
as "Entirety, Complete" (Samagrah), "Asashayam samagram
maam," (Gita 7:1). All are included in "Vasudeva Sarvam" (All
is God) in their entirety - with and without attributes, with and without
form, sentient and insentient, real and unreal etc. From "Prashno
Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99 |
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Question: One point is that
"Everything is only God" and another point is "I am God's and
God is Mine" - of these two points, which one should we accept? |
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Swamiji: At first accept that
"I am God's and God is Mine", on accepting this point itself you
will be able to realize that "I am not, and only God is." From "Prashno
Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99 |
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Question: "Everything
is God", what is the method of realizing this fact ? How is it accomplished? |
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Swamiji: If we want to realize
"Everything is God", then we should hold firmly that the body, which
we presume to be our own, has been attained by us from the world, and it
shall perish some day, therefore it is not ours. This is a fact that the body
was not mine before my birth and it shall not remain mine after death and
even in the present time it is separating from me every moment. The body has
separated from me to the extent that years have gone by and the years
remaining are unknown. From the view point of the
Discipline of Action, the body belongs to the World, From the view point of the Discipline
of Knowledge, the body belongs to Nature, From the viewpoint of the
Discipline of Devotion, the body belongs to God. The body is simply not mine - this
is the truth. That which is acquired and later departs from us, how can it be
ours? 1) The body is acquired, 2) It will depart and 3) It is continuously
deserting and separating from us - these three facts are undoubtedly true. Thus if we by regarding the body
as the world's, use it in rendering service to the world and desire no evil
with our body, mind and speech, then "All is God" will be realized.
We have to render the service for which we are capable of rendering (i.e. in
our capacity to render) and which according to the ordinance of the
scriptures, is justified. One very important point is that instead of trying
to do something good for others, we should not inflict harm on anybody. It is
a very high form of spiritual discipline. We have to labor in doing good
deeds, but in not indulging in evil towards others, we do not have to labor.
By not indulging in evil acts, two things will happen - either we will do
nothing or we will do a noble deed (by not harming, or hurting any one). By
doing absolutely no activity, we automatically and naturally rest in God,
because by doing something we become established in the world. By doing good
deeds, we can become proud of ourselves, but by not indulging in any evil
activity, there is no question of pride. Therefore, avoid evil at all cost.
Neither do evil to others, nor think evil of others, nor utter evil words to
others. From "Discover of Truth and
Immortality" in English pg 188 by Swami Ramsukhdasji |
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Question: "Everything
is God", what is the method of realizing this fact ? How is it accomplished? |
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Swamiji: Bhagavata has addressed the
method of realizing "All is God" (Srimadbha 11:29:16) Whatever be the race, stage, sect,
caste or religion of a person, he/she is God only (manifestation of only
God). In this there are four points - 1) God is within all beings 2) All beings are in God 3) All beings belong to God 4) All beings are God and God alone. Of these four, whatever appears to
be easy for you, simply accept it. He belongs to God, is the easiest of the
four. Therefore believe that they belong to God, they are dear to God, hence
prostrate to them. God tells us the result of performing this deed. "When the devotee holds that
all beings are God's manifestation i.e. when he beholds Me in them, then very
quickly he becomes totally free from evils such as jealousy, fault-finding,
carping spirit, hatred and other defects including egoism." Therefore a spiritual aspirant
should have the feeling of presence of God in all being. If for some reason
he is unable to have this feeling, then he should make a mental apology for
this omission. There is no need to tell or openly express to others. Rather
with the body, mind and speech regarding the world as the cosmic form of God.
Therefore only with the body, mind and speech that belong to God, we have to
serve only God, then "All is God" will be realized. God existed from time immemorial.
For this there is no need of extensive studies, no need of wealth, no need of
strength, no need of austerities etc. Every brother and sister can perform
this. Saints have said - "Haath
Kaam, Mukh Ram hai; hrdey saachi preet, Dariya grhasti saadh ki, yahin uttam
reet." While working with hands, chant
God's name repeatedly and pray to God, "O Lord! Let me never forget
you." Do not regard anyone as evil. If by mistake we consider a person
as bad, then we should consider that our vow has been broken. Therefore, we should request Him
to excuse us, or tender mental apology. Then we should pray to God, "O
my Lord! I must not forget - All is God. Let it be realized by Your grace.
This is realized only by His grace, not by our intellect and effort. By
putting effort, a sense of doership arises which is an obstacle in its
realization. Of the exalted souls who have attained salvation or Self Realization or Love of
God, all have attained the same only by His grace and not by their own
effort. Therefore a spiritual aspirant, instead of depending on his effort,
should depend on God's grace. He should make effort in proper use of body and
senses, but when it comes to God, God cannot be realized by effort, but only
by His grace. From "Discover of Truth and
Immortality" in English pg 190 by Swami Ramsukhdasji |
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Question: Where does anger
come from? |
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Swamiji: Gita says - When there are
obstacles in the fulfillment of desires, than from these unfulfilled desires,
anger will sprout forth. (Gita 2:62) From "Gita Madhurya" in HINDI,
by Swami Ramsukhdasji |
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Question: What will be the
result of anger? |
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Swamiji: Gita says - From anger,
delusion will arise. (Gita 2:62) From "Gita Madhurya" in HINDI, by
Swami Ramsukhdasji |
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Question: How can we wipe
out the impressions of attachment or the sense of mine accumulated for ages? Swamiji: Darkness prevailing from ages
is removed as soon as a match is lit. The match has no power to resist light.
Similarly your error can be removed instantly. The remedy to wipe out your attachment or
the sense of mine, is to have desire to give to others rather than to take
from them. Give to others whatever you have unconditionally at the time of
need. But if you have desire to take from others, it will give birth to new
attachment or the sense of mine. Rendering service to others without
expecting any fruit is the Discipline of Action. From "Prashno Uttermanimala" in
HINDI, by Swami Ramsukhdasji Question: How does one
remove attachment from the world? Swamiji: When there is love for God,
both these happen 1) continue to get rid of attachment from the world and 2)
continue to increase the love and devotion for God From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji Question: What will happen when
there is attachment to some object? Swamiji: Gita says - By constant dwelling
on sense objects, one will develop attachment for them. From attachment, will
spring forth the desire to attain those objects. (Gita 2:62) From "Gita Madhurya" in Hindi
by Swami Ramsukhdasji |
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Question: Oh Lord, How many
different kinds of austerities are there? Swamiji: Austerities are of three
kinds - of body, speech and mind. Worship of Gods, Brahmanas, teachers and
liberated souls; to maintain purity of body by cleansing with water and earth;
activities performed by the body must be straightforward and simple,
uprightness, continence and non-violence are the austerities of the body.
(Gita 17:14) From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji Question: What are the
austerities of speech? Swamiji: Not being offensive, being
truthful, agreeable, using beneficial speech and practice and study of sacred
texts and constant repetition of the Divine Name - this is called austerities
of speech. (Gita 17:15) From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji Question: What are the
austerities of the mind? Swamiji: Cheerfulness of mind,
serenity, meditation on God, self-control, purity of disposition - this is
called austerities of mind. (Gita 17:16) If these austerities are performed
with supreme faith, without desiring fruit, it is called pure austerities
(Sattvika). (Gita 17:17) From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji Question: What are the
austerities of the mind that are born of the mode of passion (Rajasik), Oh
Lord? |
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Swamiji: The austerities that are
practiced with the objective of winning respect, honor, and worship or for
ostentation and is unstable and transitory in effect, is said to be driven by
the mode of passion (rajasik). (Gita 17:18) From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji Question: What are the
austerities of the mind that are born of ignorance (Tamasik)? Swamiji: Austerities done with a
deluded understanding with self-torture or with the objective of causing
injury to others is born of ignorance (Tamasik). (Gita 17:19) From "Gita Madhurya" in English
pg 153 by Swami Ramsukhdasji |
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Question: What is the
difference between pure Happiness, Peace and Bliss? Swamiji: By associating with divinity
(chinmaitaah) i.e. in chanting etc. one derives pure happiness. When one does
not become the enjoyer of pure happiness, one attains Peace. On not
becoming the consumer or enjoyer of even Peace, one attains Bliss. In pure happiness there are qualities,
but Peace and Bliss are beyond qualities and attributes. By detaching
from the world, one attains Peace, and by realizing Paramatma (God), one
attains Bliss. Question: What is the
difference between worldly happiness and transcendental Bliss? Swamiji: Worldly happiness is with
reference to worldly unhappiness / sorrow. In other words, along with
worldly happiness, there is also worldly sorrow. But Bliss is
neutral, it is not mixed with any sorrow. In worldly happiness there
are changes (often changes for the worse, deterioration), but Bliss is
changeless. Worldly happiness is related to sense-objects and through
contact with these, but bliss has no connection with any external contact or
objects. In worldly happiness, there is exhaustion after, but in bliss
there is no such exhaustion, rather it is equanimity, stillness, continuous
flow of nectar, and attributeless. The point is, not having any of the
following - deterioration, sorrow, changes, feeling of inadequacy, turmoil, frenzy,
lack of balance, favoritism etc. is "bliss". Bliss is of two kinds,
"Akhand" (Uninterrupted, Continuous) Bliss and
"Anant" (Infinite, eternal) Bliss. The Bliss of
Salvation is Uninterrupted, whereas the bliss of Divine Love is
infinite. The Continuous bliss is equal, still, single continuous flow
of nectar, whereas in Infinite Bliss, there is every moment, ever
increasing. In other words, the bliss of Divine Love is far more
extraordinary than the bliss of salvation. In salvation, only the worldly
sorrows are wiped out and the self remains as is. But in divine love,
the Self gravitates towards it's source (anshi) - Paramatma (Supreme Soul,
Supreme Consciousness). If a spiritual aspirant has no
insistence of any sort, then he automically eases into silent uninterrupted
bliss and continuous and infinite nectar filled transcendence. |
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Question:
What
is the root cause of bondage? Swamiji: In true worship, one does
not consider things to be their own, and does not expect any reward for him self.
Where a desire exists to get comfort, respect, praise, or any other personal
gain, there is bondage. Several years passed by in giving discourses, yet I
did not know the root cause of bondage. It was much later that I came to the
understanding that desire to get anything from anyone is bondage. If
you want others to be favorable towards you, it means you are inviting
sorrow. It is all a desire for pleasure and enjoyment. Therefore
Beware!! Of them. Desires only lead to bondage, and not love. Those who wish
to get something from another are cheats and pleasure seeking and they get
entangled in worldly bondage. Therefore to get rid of bondage, give up your
desire and serve others. This is the real Art of Living in this world. It is
God Realization through selfless, unattached action. We should totally give
up the idea of getting anything from others. From "Ancient Idealism for
Modern day Living" in English pg. 11 by Swami Ramsukhdasji. |
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Question: Just like one's
time of death is inevitable, similarly the pain that one experiences at time
of death is that also inevitable ? Swamiji: No! Each and everyone are
experiencing the fruits of their good and evil actions. If someone has to
undergo the consequences of past actions, then they will experience more
difficulty at time of death. But sorrow only comes to he who within has
desire for any particular thing. From
"Prashnouttermanimala" pg 92 by Swami Ramsukhdasji Question: Those who are holy
and doing good only, they are deeply engaged in spiritual practices and
worship of God, if they undergo suffering at time of death, then what is the
reason? Swamiji: God desires to wipe out the
sins of all their past birth's and make them entirely pure, so that they are
benefited and attain salvation. From
"Prashnouttermanimala" pg 92 by Swami Ramsukhdasji Question: It has been said
that at time of death the pain and difficulties experienced are as intense,
almost as if thousands of scorpions are biting, but saints have spoken that
death is not what is painful, it is the desire to live that results in the
pain. In reality, what is correct? Swamiji: Just like from child to
youth and from youth to old age, one experiences no difficulty.
Similarly at time of death in reality there is no difficulty. Only the one
who desires to continue to live experiences difficulty. The point is that he
who is attached to the body, only he has the sensation and difficulty like
that of thousands of scorpions biting. The greater the attachment,
proprietary feeling (mine-ness), desire, liking that one has for the body,
that much more pain and difficulty one will experience at time of death. From
"Prashnouttermanimala" pg 92 by Swami Ramsukhdasji |
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Question: At the last moment
of one's life, if there is no remembrance of God nor of the world, what will
be the outcome? Swamiji: This is not possible.
Something or the other will definitely be remembered - "na hi
kaschitkshanamapi jaatu tishthatyakarmakrt" (Gita 3:5) From "Prashnouttermanimala"
pg 94-95 by Swami Ramsukhdasji Question: For remembrance
of God to take place at the final moment, for such a thing to happen, what
must one do? Swamiji: Remember God at all times,
because each moment it self is the final moment. One does not know when death
will arrive! Therefore God has said in the Gita - "tastmaatsarveshu
kaaaleshu maamnusmar" (Gita 8:7). "Therefore at all times, you be
in remembrance of Me and also engage in war" From
"Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji Question: Whatever the man
remembers at the time of death (at time of leaving his body), that he will
attain, does this ruling apply to even those that commit suicide ? |
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Swamiji: Yes! it applies to those who
are committing suicide as well. But for those individuals it is very
difficult for them to be in remembrance of God (auspiciousness). This is
because they are committing suicide out of deep pain and sorrow, but their
desire remains to be happy. Secondly, when the life force is leaving them,
they are repenting of their act, but they are unable to do anything about it.
Thirdly, while life force is leaving, they undergo terrible and immense
difficulties. If their inner feelings are pure, if they have faith in God, if
they desire to remember God, then they will not do this terrible crime of
committing suicide. Lastly, it is because the inner intellect is impure, that
one thinks of committing suicide. Therefore those that commit suicide have a
major downfall. Skanda Purana says that such persons do not attain salvation
for several lives to come. Therefore, intelligent people must never ever
think of suicide even out of forgetfulness or mistake. From
"Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji Question: What is Death? Swamiji: Me and mine is death.
Otherwise there is no death. I die if God dies. Till you are in the body
there is death. By assumption of anything as mine, there is only loss. Nothing
was yours, nothing is yours, nothing can be yours. Acceptance of mine is the
mistake, the consequence of which is life and death. If you feel that the
above is correct, accept it. No one is mine. From
"Prashnouttermanimala" pg 92 by Swami Ramsukhdasji Question: How is Paramatma
to be attained at the time of death, by those who have controlled their mind? |
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Swamiji: It is said in Gita that he who
departs from the body, thinking of Bhagavan alone at the time of death,
attains Him, there is no doubt about it - it is His ordinance. (Gita 8:1-5) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji Question: What becomes of
those who don't think of Bhagavan at time of death? Swamiji: It is said in Gita thinking
of whatever being one leaves this body at the time of death, that alone he
attains, being absorbed in the thought thereof. (Gita 8:6) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji Question: What is it that I
should do so as to think of Bhagavan, at the time of death? Swamiji: It is said clearly in the
Gita that one should think of Bhagavan at all times and perform one’s duty,
with mind and reason surrendered to Bhagavan. (Gita 8:7) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji Question: What will be the
result of thinking of Bhagavan, at the time of death? Swamiji: It is said clearly in the
Gita by Bhagavan, that by thinking of Him at the time of death, one will
surely attain Him. (Gita 8:7) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji |
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Question: Where is the
usefulness and application of work/deeds? Swamiji: It is essential to do selfless
work for the benefit of others, to rise above worldly matters; because it is
only due to sentiments of doing things for your own self that one is trapped
in bondage in this world. Therefore to get rid of the inner impulse to
act and to get rid of the present attachment to action, it is useful to
work. "Aaruruksormuneryogam karma kaaranamuchyate."
(Gita 6:3) From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. Question: In the path of
devotion (Bhakti maarg), how does one's deeds become
divine? Swamiji: On becoming intensely
immersed in Bhagavan, the devotees deeds become divine. Mirabai's
entire body had become divine, and it became merged with Shri Bhagavan's
form. From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. Question: What is the
difference between the following four - activity (kriya), deeds (karma),
worship (upaasanaa) and discrimination (vivek)? Swamiji: Activity is not one that
bares fruit, in other words, it does not establish a relationship with the
situation. "Deeds" (karma) is fruit-bearing, it establishes a
relationship with the favorable and unfavorable situations. Worship
(upaasanaa) establishes a relationship with Bhagavan. Discrimination
detaches one's relationship with the inert. The activity in deeds (karma) and
worship (upaasanaa) do not lead to salvation. In deeds it is only the
selfless sentiment that leads to salvation and in worship it is the
relationship with Bhagavan that leads to salvation. From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. |
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Question: Where does
delusion come from? Swamiji: Gita says - from anger,
arises delusion. (Gita 2:62) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji Question: What will be the result
of delusion? Swamiji: Gita says - From delusion,
there will be loss of memory and confusion. The spiritual aspirant will
forget his true Nature (Whatever the spiritual aspirant had previously
thought of, he will forget. He will not remember how he should relate with
the world, how he should speak etc). (Gita 2:62) From “Gita Madhurya” In Hindi - page 78
by Swami Ramsukhdasji |
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Question: Why is there
desire for enjoyment of pleasures? Swamiji: It is due to accepting our relationship
with the body. Rather, it is due to considering this body as "I",
"Mine" and "for Me" that one, desires the enjoyment of
pleasures. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10. Question: How is one to
know whether they have or do not have lustful desires (kamana) and
attachments (mamta) to objects and persons? Swamiji: Whenever there is lack of
peace within or confusion and commotion within, then one must understand that
within them selves there is some "desire". The separation that we
feel with our self and with others is due to attachments (mamta). Whoever we
are attached to, only they have an effect, influence on us and they leave
impressions on us. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10. Question: What is the
difference between "desire" and "hope" for happiness? Swamiji: One "Desires"
favorable situations and happiness and not the opposite. But the expectation
and the possibility of attaining happiness, pleasure, ease, prosperity,
comforts etc leads to "hope" for happiness. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10. |
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Question: Let our sorrows
come to an end - should one have or not have this desire? Swamiji: One should not have any desires.
If you desire to wipe out sorrow, then you will become an enjoyer of
happiness. If you desire to become free of bondage, then you will become an
enjoyer of salvation and of freedom. Do not even desire to break off the
relationship with innate matters (jadataa), or else a very subtle form of ego
will remain within. The point here is that there is absolutely nothing to be
seeked out or to be received or to held on to. The more that a spiritual aspirant
is exclusively dependent on God, that much spiritual progress he will make. A
sadhak must have no desires for himself, leave all to God. Then he becomes
extraordinary and attains realization in totality. Therefore there must not
be even the desire for one's own salvation. This is the best. Just like Narsiji
had the vision of Shankara, at which time he asked for nothing from Him. He
only said, that whatever you feel is appropriate for me, that you do. Man can
only desire to the extent that he is able to envision. But beyond is the
infinite essence. Beyond, the glories are extraordinary. If a spiritual
aspirant does not hold on to his points, if he does not become complacent,
then his Self will make immense spiritual progress. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10. Question:
How
to get rid of desire for worldly possessions and enjoyments? Swamiji: We are busy hoarding and
delighting in things that we know for certain to be perishable. This is a
dangerous tendency on our part. We must change this attitude and begin to
think about how we can bring greater happiness to others. Let this begin at
home to start with. Our aim should be to bring greater happiness to our
parents, spouse, children, but at the same time expecting nothing in return. Generally we tend to only do and
give happiness to those from whom we hope to get something in return. Here
lies the main bondage. Therefore it is important that you do good to others
without expecting anything in return. From "Ancient Idealism for
Modernday Living" in English pg. 11 by Swami Ramsukhdasji. |
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Question:
Desire
for the world and desire for God, both desire appear quite contrary and
opposing, do these reside in one place? Swamiji: Yes, both these desires
reside in one place. Where there is desire for enjoyment of worldly pleasures,
there itself is also desire for salvation. When desire for worldly enjoyments
are concluded, desire for God (Supreme Consciousness) will be awakened.
Wiping out the desire for worldly desires will automatically on it's own
result in fulfillment of desire for God. But worldly desires will never be
satisfied. In spite of millions of births, then too these desires will remain
un-fulfilled, and more so, new desires will continue to manifest - "Jimi
pratilaabh, lobh adhikaayi." From "The Bhagavad Gita - Sadhak
Sanjivani" in English pg 1867 by Swami Ramsukhdasji. Question:
How
do both these desires reside in the same place? Swamiji: One desire you have held on
to, and the other desire is there innately in us (Self). Worldly desires you
have grabbed onto, whereas, desire for God (Supreme Consciousness) is in you,
in your Self. The desire to remain alive for ever, to have no lack of
knowledge (ignorance) remaining in us, and to remain ever and eternally happy
at all times - these desires are of the Self, whereas desire for enjoyment of
worldly pleasures are not desires of the Self. The inspiration behind all desires
is your Self. If by the Self, if you leave worldly desires, then they can
never remain or last. That whose fulfillment is impossible, should certainly
be given up. The reason worldly desires are not fulfilled is because the
world is "not" and deisre for God (Supreme Consciousness is
fulfilled because that Supreme Consciousness "IS". Worldly objects
never remain forever. They are destroyed. But God (Supreme Consciousness)
ever remains. From "The Bhagavad Gita -
Sadhak Sanjivani" in English pg 1867 by Swami Ramsukhdasji. Question:
What
are the different kinds of desires? Swamiji: A man has desires of four types
- Artha (Wealth); Dharma (Righteousness), "Kaama" (Passion) and
Moksha (Salvation). Artha is achievement of material wealth and prosperity
and reputation. Dharma includes acts of sacrifice, penance, charity, fasting
and pilgrimage, performed with or without desire for their fruit. Kaama is
mundane pleasures that result from sound, touch (pleasure born of contact),
form (pleasure derived from seeing beautiful objects), taste (pleasure from
tasting delicious things), smell (pleasure through beautiful fragrances,
flowers etc), honor, praise and comfort (pleasure from idleness, laziness,
and comforts). Moksha (salvation) is Self Realization, Benediction,
Salvation, and God Realization. Of these four, wealth and
righteousness enhance each other. But if both are utilized to satisfy
desires, then after satisfying the desire, both wealth and righteousness
perish. Desire devours both of these. Therefore Lord declares in the Gita
that "Desires are insatiable" and He asks Arjuna to kill this enemy
i.e. Desire (Gita 3: 37-43). From "The Bhagavad Gita -
Sadhak Sanjivani" in English pg 1867 by Swami Ramsukhdasji. |
|
Question:
When
desire sprouts to attain certain objects that we have developed attachment
towards, what will happen? Swamiji: Gita says - When there are
obstacles in the fulfillment of desires, then from these unfulfilled desires,
anger will sprout forth. (Gita 2:62) From “Gita Madhurya” by Swami
Ramsukhdasji Question:
How
can one become free of desires forever? Swamiji: I ask you does any desire
of yours stay. No. Then where is the question of Becoming free of desires? The
desire does not stay at all. There are three paths - Gyan, Karma and Bhakti.
In Gyan - renounce desire by intellect, in Karma - remove desire by serving
all others and in Bhakti desire only God. One exclusive desire - only of God.
If you have no desire there is no worry. Have no want and you are like an
emperor of emperors. Pray to God, O Lord let me never forget you. You listen
to satsang but do not apply it in your life. You do not stay firm in what you
hear. All are independent in renouncing, serving or desiring only God. The
dependence is only because of desire. From discourse by Swami
Ramsukhdasji on Dec 30, 1990 at 5 a.m. Question:
We
feel that the object of desire changes, but the desire always stays? Swamiji: No. If you think you will
come to the realization that no desire can ever stay. Either the desire is
renounced or the desire is fulfilled. The root desire cannot stay. Your desire of the world can never
be fulfilled - it has to be renounced and your desire of God will surely be
fulfilled. In both cases the desire does not stay. Become free of desires -
it is true realization. We are a part of God but have
turned away from Him and we desire that which is unreal (changing,
perishing). Turn towards God and all sins are destroyed immediately. Remove
the cause of sin - the desire. No attraction, no doer-ship and no desire -
there will be no sin (Gita 18:17). You are independent in renouncing and are
totally dependent in desiring. If you desire you are dependent. You are
separate from God only because of desires. You keep having new desires - the
reason is because there is something missing. What is missing is God. What IS, does not change (lessen).
What diminishes can be removed. If you feel that your Desires have reduced / diminished,
it means that it can be removed. If sometimes they are there and sometimes
not there - it means that it is never there. From discourse by Swami Ramsukhdasji
on Dec 30, 1990 at 5 a.m. |
|
Question:
We
can renounce all other desires, but renunciation of the desire to live seems
very difficult? Swamiji: Can this desire be
fulfilled? If not, then what is the sense of keeping a desire that you know
is impossible to fulfill. If this is difficult then what is easy. The reason
you find it difficult is because you do not want to remove it. You want to
see renunciation in others and instead see your own comfort. From discourse by Swami
Ramsukhdasji on Dec 30, 1990 at 5 a.m. |
|
Question:
How do we detach ourselves from our lower nature? Swamiji: "Ek aasaro, Ek
bal" - Simply one dependence, one source of strength. Folks, this is the last birth. Human
birth is the last of all births. We have been clearly told by God in the Gita
"bahunaam janmanaam ante, Vasudeva sarvam iti" (Gita 7:19). Now it
is up to us to become firm on this point. Do not worry whether others do or
not, you simply become immersed in only God, then everything else will fall
in place. There is nothing easier than God
Realization. It is simply our mind and it's ways that creates the obstacles
by making it appear difficult. And in reality, no one else is ours (not even
the mind). Only God is ours. It is all betrayal to think otherwise. We do not
need to ask anyone. Just become God's and all will be OK. Parikshit heard the Srimad
Bhagawad for seven days and attained God Realization, so why have we not
realized after listening for so very long? Pariskhit had no desire to live.
He knew he had only seven days remaining. We all have a desire to live. This
is the main obstacle. Man is dying at every moment. We have actually died the
number of years that we have already been alive. At every moment this body is
dying. Parikshit was very clear that he was dying. When we have this feeling
that we are living, that thought itself will prevent us from God Realization. When one is dead, there will be no
relation with anyone. If the aim is clear and you become focused, God
Realization can happen today! Right now. Sethj said, it is not difficult at
all to realize God. It is entirely up to us. Simply become immersed in this
one thought and with great enthusiasm (utsaaha), become fully engaged in only
God From a Discourse by Swami
Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm Question:
Intellectually we understand that body / mind are not us and we have nothing
to do with it. Also earlier you said that in this manner one should become indifferent
to the worldly impressions on the mind, but how does one really become
indifferent? |
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Swamiji: Just like you believe that you
have absolutely no relation with your dog's mind; similarly acknowledge that
there is a no relation between you (Self, swayam) and your mind. The dog's
mind and our minds are of the same nature and class (jaati). When the dog's
mind is not yours, then this mind is also not yours. Mind is a fragment of
nature and abides in nature (jada prakriti), whereas we (self, swayam) are
consciousness and God's very own fragment. Just like the worldly impressions
left on a dog's mind have no affect on you, similarly this mind too should
make no difference to you (self, swayam). The mind has a relationship with
nature (prakriti) whereas you (self, soul, atma) have a relationship with God
(Paramatma). You assumed an affinity with the mind, and therefore now pain
and sorrow are inevitable. Now, whatever you do with this mind / body, you
will reap the fruits of it's good and bad deeds. What ever be the thoughts
that come into a dog's mind, what has it to do with you? Similarly, whatever
comes to this mind, what has it to do with you (swayam)? Your relationship is
not with the body, sense organs, mind and intellect. Your relationship is only
with God (Paramatma). Just to make us understand this Lord Shri Krishna says
in the Gita "Mamaivaamso jivaloke jeevabhootah sanaatanah" (Gita
15:7). "In this world, the Self (Atma) becomes an embodied Soul (jeev),
though being a fragment of My Eternal Self (Paramatma)." Understand this
message and you will see a dramatic change in your outlook (vrittiyaan) and
your spiritual accomplishments (saadhan). You understand yourself to be
"I am". In this the "I" is inert, whereas "am"
is consciousness. It is only because of "I' the "am" exists.
If "I" (ego) were removed then "am" would become
non-existent. All that would remain is "Is-ness" or existence
(consciousness). In the Gita, Lord has elaborated and said that when an
aspirant becomes "Nirmama-Nirahankarah", that is when he becomes
free from attachment, sense of mine-ness (nirmama) and egoism, "I am the
body" (nirahankarah), then he attains "Brahmi sthitih" i.e. a
state of God realized soul. (Gita 2:72). From "Sansaar kaa asar kaise
chute?" in Hindi by Swami Ramsukhdasji |
|
Question: When does man become a
devotee (Bhakt) of God? Swamiji: On realizing one's
helplessness (lack of strength) and having deep faith in the immense power
and influence of God, man becomes a devotee of God. This is because there is
an automatic relationship developed between the weak and the strong, the
hungry and the food, the thirsty and the water, the diseased with the doctor. God is Omniscient, good-hearted, Almighty
- which is God's immense power and influence. By seeing some strength,
abilities, something special in us, and not feeling saddened by our weakness,
rather, not realizing the need to get rid of our helplessness, man is unable
to have faith in God's immense power and influence. From "Prashnouttermanimaala" in
Hindi pg 59-60 by Swami Ramsukhdasji Question: Is it essential for a
devotee to have knowledge (jnana)? Swamiji: For a true lover of God
there remains no need to have knowledge; because in love there is pure knowledge and
knowledge only ! There is nothing else besides the lover (Supreme Soul) -
this is real and true knowledge. From "Prashnouttermanimaala" in
Hindi pg 59-60 by Swami Ramsukhdasji Question: How does God forgive the
debts of His devotees? Swamiji: Nothing belongs to a
devotee who has completely surrendered to God. Everything of the devotee
belongs to God. Therefore the devotees’ debt, become God's debt. Just like
someone who dies, his property and wealth becomes that of the Government's.
In this life, by considering anything as our own, we become indebted. One who
does not consider anything as his own, and does not desire anything, how can
he have debts? From "Prashnouttermanimaala" in
Hindi pg 59-60 by Swami Ramsukhdasji |
|
Question: How does a devotee not
desire his own happiness and only desire God's happiness? Swamiji: A devotee fulfills God's
inner feelings and expressions of "Ekaaki ne ramate". God has
created the world for His devotees, and the devotees for Himself. Therefore a
devotees' existence was created only for pleasing God. In reality, the
enjoyer of all happiness is only God, not the embodied Soul (jeev). Just like
a child is for the mother, similarly the devotee is for God. Besides God, a
devotee has no independent existence (no existence of his own). From "Prashnouttermanimaala" in
Hindi pg 59-60 by Swami Ramsukhdasji Question: Can a devotee lead the
entire Universe to salvation? If he can, then why does he not do so? Swamiji: If a devotee so chooses, he
can lead the entire universe to it's salvation. And inspite of having the
ability to lead another to their salvation, a devotee has no egoism. In fact,
he is ashamed of himself that in the presence of God, how can he lead another
to salvation? A devotee does not have the inner feeling or expression that he
is capable of leading another to salvation. In his eyes, besides God there is
no one else "All is God" "Vasudeva Sarvam"; therefore
whose salvation will he engage in? From "Prashnouttermanimaala" in
Hindi pg 59-60 by Swami Ramsukhdasji Question: In Srimad Bhagawat, God
has said that He is following behind His devotees, wishing that a speck of
dust from their feet touches Him, so that He will be purified; So what is
this thing about God getting purified ? Swamiji: Sinners, people who engage
in good deeds, pure - impure all are within the realm of God. All sinners are
in God, therefore their impurity is God's impurity, and their purity is God's
purity. The point is that the dust from the feet of the devotees' (they
remain within the realm of God) can purify even the sinners. From "Prashnouttermanimaala" in
Hindi pg 61 by Swami Ramsukhdasji |
|
Question: What is the difference
between the characteristics of a Devotee and God? Swamiji: The characteristics of both
are the same. The difference is, the devotee once had inertness in him, but
God never had any inertness. By listening to both (devotee and God) their
life stories, one can attain salvation. Devotees are eligible to listen to
God's divine plays and God is eligible to listen to devotee's life story. From "Prashnouttermanimaala" in
Hindi pg 61 by Swami Ramsukhdasji Question: For a devotee, God is
both the means, the spiritual practice (saadhan) and the end (Goal, God
Realization). How can the means (spiritual practice) be God? Swamiji: It is through God that the
spiritual practices take place. In other words, a devotee only sees God's
grace as the cause. In his spiritual practice too, there is reliance on only God.
He is not characterized as dependent on spiritual practice, but rather
characterized as dependent on God. From "Prashnouttermanimaala" in
Hindi pg 61 by Swami Ramsukhdasji Question: those devotees who
desire wealth and material prosperity, they are also called generous by God
in the Gita, "Udaaraah sarve evaiteh" (Gita 7:18), Why? Swamiji: Even those devotees
desiring wealth (arthaathi bhakt) from God, in their eyes God is primary,
whereas the wealth is secondary. Therefore God has said "Caturvidhaa bhajante
maam," (Gita 7:16). Besides God, they do not desire wealth from Any one else. But he who is not a
devotee, he who is worshipping God for the sake of satisfying his material
desires, cannot attain spiritual betterment and auspiciousness. As he has not
considered God to be the end (saadhya), rather only considered God as the
vehicle for fulfilling his desires. His main goal is money, and God is that
machine producing equipment. Such an individual leaves God after fulfilling
his desires (i.e. God is secondary to him). One woman's husband fell sick. Someone
tells her to pray to God to cure her husband's sickness. She prayed exactly
as instructed and the husband was healed. Later the husband was once again
ill, and she prayed again, but this time the husband died. The woman took the
idol of God (statue) and threw it out. He whose sentiments are such, cannot
attain salvation. A devotee that exclusively depends on God
for even his material needs is lovable to God. The reason is that he is
depending on no one else but God as the source for fulfilling his desires. In
other words, he has faith, trust and dependency on only God, and prays to
only God for acquiring those things. God not only fulfills the desires of
such devotees, such as Dhruv, but in addition, he makes them free of desires. From "The Bhagavad Gita - Sadhak
Sanjivani" in hindi pg 821 by Swami Ramsukhdasji |
|
Question: Among the four types of
devotees of God, who is supreme? Swamiji: Of the four types of devotees,
the man of wisdom (lover of God), having exclusive devotion stands Supreme,
because he ever remains immersed (merged) in God. Therefore, God is extremely
dear to him and he is extremely dear to God. (Gita 7:17) From "Gita Madhurya" in
English pg 78, in Hindi pg 73 by Swami Ramsukhdasji Question: What about the other
three types of devotees, are they not noble? Swamiji: All of them are generous
and noble. From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: How is then the loving devotee,
a man of wisdom, superior to others? Swamiji: Bhagavan says in the Gita,
that it is His own conviction, that the loving devotee (wise one) is His own
Self; for steadfast in mind, he is established in Bhagavan alone, as the
Supreme Goal, having faith and dependence on Bhagavan alone. The sufferer
wants deliverance from distress as well, the seekers of wealth and knowledge
wants wealth and knowledge from God, as well. But the man of wisdom (lover)
wants nothing whatsoever. He has no desire whatsoever. (Gita 7:18) From "Gita Madhurya" in English
by Swami Ramsukhdasji Question: What is the reason for
the greatness and glory of the loving devotee, a man of wisdom? Swamiji: In the very last of all
births i.e. in this human birth, the man of wisdom (loving devotee) taking
refuge, worshipping Me, realizes that everything is only God (Supreme
Consciousness). "Vasudeva Sarvam". Such a wise (loving) great soul,
is rare indeed in this world. (Gita 7:19) From "Gita Madhurya" in English
by Swami Ramsukhdasji |
|
Question: Can a man of sinful
conduct worship Bhagavan and be His devotee? Swamiji: Yes, certainly! says
Bhagavan in Gita. Even if a man of the most sinful conduct worships Bhagavan
with exclusive devotion, leaving all other dependencies, then he should be
considered an ascetic; for he has rightly resolved. (Gita 9:30) From "Gita Madhurya" in English
by Swami Ramsukhdasji Question: Who else can
become Bhagavan’s devotee? Swamiji: Apart from Brahmanas and
Kshatriyas, those pure by birth and deeds and are devoted to Bhagavan, women,
traders (vaisyas), laborers (sudras), those born of sinful wombs, can attain
Bhagavan, by taking refuge in Him. (Gita 9:32) From "Gita Madhurya" in English
by Swami Ramsukhdasji Question: How do I become Bhagavan’s
devotee? Swamiji: Having obtained this
transient body, remaining devoid of pleasure, worship God (Bhagavan). (Gita
9:33) From "Gita Madhurya" in English
by Swami Ramsukhdasji |
|
Question: How does one develop
devotion (Bhakti)? Swamiji: By associating with
devotees of Bhagwaan (God), by listening to the glories of God from them, by
reading the life stories of devotees, and by praying to Bhagwaan, one can
develop devotion. Also by the immense grace of Bhagwaan and His devotees,
devotion can be attained - Mukhyatatsu mahatkrupayyaiva
bhagvatkrupaaleshaadvaa." (Narada Bhakti 38) Mainly devotion comes from the
grace of great devotees of God, or even by the slightest fraction of God's
infinite grace. Bhagati taat anupam sukhmoolaa.
Milayi jo sant hoyi anukuoola (Manas, Aranya. 15:2) And that which melts my
heart quickly, dear brother, is devotion, which is the delight of my
devotees. Unlike Jnana and Vijnana, devotion stands by itself and
requires no other prop. Devotion, dear brother, is incomparable and the
very root of bliss; it can be acquired only by the favor of God and His
devotees. From "----" in English
by Swami Ramsukhdasji |
|
Question: What is the difference between
Bhakti (devotion) and Sharanagati (taking refuge in God) ? Swamiji: Devotion is pervasive
(vyaapak) and Sharanagati (refuge) is included within it. Where there
is description of the Nine forms of devotion, in that refuge - (aatmanivedan,
sharanagati) - has been shown as one of the forms; just like - "shravanam, keertanam,
vishnosmaranam paadasevanam archanam vandanam daasyam
sakhymaatmanivedanam." (Srimad. Bhag. 7:5:23) 1)
Hearing of
the Lord's praises and stories, 2)
Kirtana - chanting
his name, praises and story, 3)
Smaranam -
fixing one's thought on Him 4)
Paadasevanam
- Adoring His feet 5)
Archanam -
worshipping an image of the Lord 6)
Vandanam -
making obeisance to Him 7)
Daasya -
offering devout service to the Lord 8)
Sakhyam -
cultivation friendship with Him 9)
Aatmanivedanam
- Offering one's self to the Lord. From "----" in English
by Swami Ramsukhdasji Question: What is the difference between
Devotion (Bhakti) and the Discipline of Devotion (Bhakti Yog)? Swamiji: On having one's desires
fulfilled and feeling an inner sense of contentment, one develops inner
sentiments of devotion. Whereas, he whose inner sentiments are free of
all desires, he only is in Yoga (Discipline of Devotion). Simply by
performing actions (karma) or by attainment of knowledge (jnana) one does not
benefit, but simply be "devotion" one can gain; because in
devotion, there remains a relationship with God. Therefore Bhagwaan has
even called His devotees who are desirous of something from God (Aart -
afflicted ones and Arthaarthi - desiring material gains) as also generous
devotees. "Udaaraah sarva evaite." (Gita 7:18). From "Gita Madhurya" in
English by Swami Ramsukhdasji |
|
Question: Devotion is at that end
of all spiritual practices, but how is it in the beginning? Swamiji: When man's worldly
attraction is released, then he develops attraction for Paramatma, thereafter
he becomes engaged in spiritual disciplines. Without developing attraction
for Paramatma, how will the spiritual disciplines ever take place? This
attraction itself is devotion. Therefore devotion is at the beginning
of all spiritual disciplines in the form of transcendental or divine
attraction. From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: Is access to Bhagavan by
devotion very difficult? Swamiji: No Bhagavan says in the
Gita, it is very easy. Whosoever offers Him with devotion, a leaf, a flower,
a fruit or even water, Bhagavan appear in person before that devout devotee
and delightfully partakes of that article offered by the devotee (Gita 9:26) From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: What should a devotee do
to express his devotion for Bhagavan? Swamiji: Bhagavan says in the Gita,
whatever you do, whatever you eat, whatever you offer as oblation to the
sacred fire, whatever you bestow as a gift, whatever you do as penance, offer
it all to Him. (Gita 9:27) From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: What is benefit of
offering every action to Bhagavan in devotion? Swamiji: The devotee will be free
from the bondage of action yielding good and bad results. Being freed
from them, the devotee will attain Bhagavan. (Gita 9:28) From "Gita Madhurya" in
English by Swami Ramsukhdasji |
|
Question: How do I worship
(express devotion) to Bhagavan? Swamiji: Bhagavan clearly says in Gita
- Fix your mind on Him; become His devotee; adore Him; do salutations to Him;
thus uniting yourself with Him and entirely depending on Him, you shall
attain Him. (Gita 9:34) From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: In discourses you
have given great importance to love and devotion for God. You have said that
there is nothing greater than having love and devotion for God and when this
happens, everything will be set right. So, how does one develop love and
devotion ? Swamiji: When attachment from the
world leaves you, love and devotion for God happens naturally. From "Gita Madhurya" in
English by Swami Ramsukhdasji Question: What should we do
first – get rid of attachment or develop love and devotion for God? Swamiji: First increase the love and
devotion for God. Just like during Ramayan recitation, if you engage your
mind and with concentration and understanding the meaning, then mind is
greatly purified. Attachment within is wiped out on it's own and devotion for
God is awakened. There is amazing joy and relish in this. In the beginning
sometimes a man may feel bored, but when he starts getting deeply into it and
experiences the nectar, he is no longer uninterested. See for yourself. Also,
read the lives of devotees and saints that have freed themselves from the
bondage of the world. There is immense gain in this as such readings
penetrate the heart. And when love is awakened within, then attachment and
worldly desires will naturally drop off. You will be greatly benefited.
Attachment can also be removed through knowledge and inquiry, but love works
wonders. From "Art of Living" in
English pg 48 by Swami Ramsukhdasji Question: How can one have
unswerving devotion for God at all times? |
|
Swamiji: One way to have unswerving
devotion (avyabhichaari bhakti) that is there at all times, is if we entrust
everything to God. When one follows these five golden
principles (panchaamrit), devotion becomes very simple. These five principles
show the Art of Living in this world. They are - 1) We are only God's 2) Residing, in His kingdom only 3) Doing His (good and auspicious)
work only 4) Receiving only His offerings 5) With the offerings (prasad)
received from God, serving only His family. So what it the main essence ? It
is small, simple but yet very powerful. I am God's and I am no one else's. And
everything is God's. So when everything is God's, what do we do? Simply
enjoy! There is no more work remaining to be done for us. Only God's work is to be done,
and reciting His name, contemplation on Him, hearing about His pastimes
etc. From: "Art of Living" by
Swami Ramsukhdasji Question: So what is the
main essence in having unswerving devotion for God? Swamiji: So what it the main
essence? It is small, simple but yet very powerful. I am God's and I am no
one else's. And everything is God's. So when everything is God's, what do we
do? Simply enjoy! There is no more work remaining to be done for us. Only
God's work is to be done, and reciting His name, contemplation on Him,
hearing about His pastimes etc. From: "Art of Living" by
Swami Ramsukhdasji Question: After becoming
God’s (with unswerving devotion) is no work remaining for us to do? Swamiji: Does any work remain to be
done thereafter? Think about it. Only work remaining is God's work, since He
is the master of this entire Universe. Why is it so difficult to offer at the
lotus feet of our Master what already belongs to Him? We claim these things
are ours. But for how long will they remain ours? At the end they will be
only God's. Therefore while living itself, with a true heart, entrust
everything back to God, then you will live in joy. These five golden principles are
real and genuine. From today let us take hold of these principles.
"Sarva bhavena maam bhajati" and with complete feelings (bhava) and
with our entire being worship only God. With all intentions, purpose and
feelings, if we are doing only God's work, it will become unswerving devotion
(avyabhichaari bhakti). From: "Art of Living" by
Swami Ramsukhdasji |
|
Question: What is the form
of exclusive and unswerving devotion? Swamiji: Exclusive devotion is when
there is no second entity. There is nothing else in the world. There is no
other. There is no other who is not yours. There being 'no other' can mean
(i) there is only God and it also means (ii) everyone is mine (there is no
'other'). You do not see anyone or anything else. This is true love. There is
no one who is 'other'. No second entity. Like the chaste wife does not even
accept the existence of a second male. There is only one male for her - her
husband. Similarly in exclusive devotion there is only God. All that is seen
is only prakriti (nature). There is no second entity and that entity is mine. From: "Art of Living" by
Swami Ramsukhdasji Question: How can we know we
have exclusive and unswerving devotion? Swamiji: If you get (understand) the
answer to your question - it is not because of the way I have explained it nor is it because
of the way you had put your question. It is only because of the Grace of God.
A person who asks a question rarely captures all his thoughts and the person
who hears the question usually does not understand the full purport of what
he hears. He answers it on the basis of his understanding of the question. If
the person who asks the question gets his answer it is because of the God's
Grace. In fact, whatever happens in the world is only because of God's Grace.
It is not because of the individual's effort. People say that I have an effect
on people. If I had an effect - it should have been on all. This is not so.
Once I was thrown out of a train even though I had a confirmed ticket. So I
as an individual have no effect. It all happens by the Grace of God. Neither
the one asking the question is perfect nor the one answering it is perfect -
it happens by the Grace of God. The work is done by God’s grace alone. Only
He is and only He will remain. From: "Art of Living" by
Swami Ramsukhdasji Question: How are we to know
that our aim is exclusively and only God (Self) Realization? Since wealth is
also to be acquired, name-fame is also to be attained, happiness and comforts
is also desirable. In this manner, many things are worthy of attaining.
Therefore how are we to know whether our aim is only to attain God
Realization? |
|
Swamiji: Amongst you all, is there
anyone that desires happiness that is not complete and full? Does anyone want
any happiness that is incomplete or that is going away? Does anyone desire a
life that is not eternal, that we exist at times and other times we do not
(we die)? Does anyone here desire knowledge that is incomplete? We all desire happiness that never
ends, a life that is eternal and knowledge that is perfect and complete in
itself, knowledge that does not have the least bit of flaw in it. In reality,
this desire, this deep longing within is of Supreme Consciousness
(Paramatma). Besides Paramatma, there is nothing else that is eternal, and
unlimited happiness and with highest, flawless and complete knowledge. We continue to suppress this
desire for the eternal, complete and perfect Paramatma, by mediocre and base
desires for worldly pleasures and objects, and thus continue to swing between
happiness and sorrow. With a little bit of happiness,
even a dog is satisfied. One should desire only that happiness that is
complete and perfect and is not mixed with the least bit of sorrow or
unhappiness. The world is incapable of offering happiness that has absolutely
nothing missing in it. Therefore our aim is not worldly happiness. Worldly
things are not our direction, our objective in life. When we inquire on this
deeply, we will realize that happiness that is eternal, unending, that has
not the least bit of flaw or incompleteness, is only in Paramatma. However
many things that we may gain in this world, such as, wealth, money,
possessions, position, posts, name, fame, glories, respect etc., with these
worldly things there is no lasting satisfaction. Rather the desire continues
for more and more. Therefore our only aim, objective should be for the
eternal, everlasting, complete and perfect happiness of Paramatma. From "Acche Bano" in
Hindi by Swami Ramsukhdasji - pg 15 Question:
Is
devotion to Bhagavan very difficult? Swamiji: No, it is very easy.
Bhagavan says in Bhagavad Gita - Whosoever offers Me with devotion, a leaf, a
flower, a fruit, or even water, I appear in person before that devout devotee
and delightfully partake of that offering. (Gita 9:26). In the worship
of demi gods (devatas), many rituals and disciplines are required to be
observed; however in the worshipping God, they is no specific disciplines. In
worship of God, love and feeling of intimacy and mine-ness (bhava) is more
important, not specific rituals. God values the inner sentiments and
feelings. He does not value as much the act of doing. Just like an innocent
child, grabs anything that comes in his hand and puts it in his mouth.
Similarly, the innocent loving devotee, when he offers anything to God, it is
innocently consumed. "Ye yethaa maam prapadyante, taams tethayee
bhajaamyahum" (Gita 4:11); Just like Queen Vidurani, offers a banana's
peel to God and God even eats the peel. From “Gita Madhurya“ in
Hindi by Swami Ramsukhdasji |
|
Question:
What
should a devotee do to express his devotion? Swamiji: Bhagavan says to Arjuna,
whatever you do, whatever you eat, whatever you offer as oblation to the sacred
fire, whatever you give as a gift, whatever you do by way of penance, offer
it all to Me. (Gita 9:27). A Jnanayogi, renounces his assumed
relation with the world, but a devotee does not believe or accept any reality
other than God. Jnana Yogi, renounces objects and actions, whereas devotee
offers objects and actions to God, that is, believing that the objects and
actions are not his, rather believes them to be God's and God's
manifestation. In other words, a devotee surrenders himself to God. By surrendering
the Self (swayam) to God, all activities and happening whether worldly or of
spiritual nature all are naturally and automatically surrendered to God. From “Gita Madhurya“ in
Hindi by Swami Ramsukhdasji |
|
Question:
How
does the Discipline of Silence (Chup Sadhan), of Actionlessness happen
easily? Swamiji: I want to sit, I want to do
the Discipline of Silence, on having this resolve, this intention, the
Discipline of Silence does not happen very well, because in your vrtti, there
remains the seed of doing something. When you say that I must not do
anything, that too is doing only. This discipline happens well when
there is no interest (ruchi) in doing anything. From "Nitya Yog Ki
Praapti" in Hindi pg 61 by Swami Ramsukhdasji Question:
Though
there is effortlessness (no activity) in the Supreme Consciousness (God);
however, spiritual disciplines must be essentially based on effort or
activity (karan saapeksha), correct? Swamiji: There is no objection to
doing spiritual practices that are based on effort (action). There are two
types of spiritual practices. One is that from the state we are currently in,
we have to rise above that state. The other is, that where we need to reach,
there we have already arrived (penetrated). For rising above the current
state, there is effort (activity based) spiritual practice. However, to
realize the arrived state there is no effort (activity-based) practice. Just like when you want to go from
here to a different place, you have to walk to get there. However, where we
need to go, if we already are at that place (entered), would we need to walk
(i.e. make an effort)? Similarly, from the very beginning, if you see that
Supreme Essence (Consciousness) that is naturally present, then you realize
that it eternally IS, it is unchanging and ever-present. In this, what effort
(spiritual activity) is necessary? We simply have to wipe out our false
notion, or mistake in understanding. Only the mistake that we have once made,
has to be rectified. It is a rule that when we
understand a mistake to be a mistake, then that mistake or false
understanding is wiped out. What is the effort in this case? Just like when I
said to you that this body was not there at one time, and it will not be
there at some future time, and right now as many days that the body has
remained with us, that much time it is constantly separating from us (Self).
Now what is the effort that needs to be undertaken in this? What spiritual
practice are to be done? First our attention was not there. The attention was
on, the living process. But after hearing this, it will be understood that
actually we are in the dying / separation process. The only thing that
changed was knowledge. In this, what effort (activity) was needed for our
spiritual practice? When we have to learn something it
requires effort (activity). Because if someone has to study, read a book,
memorize the words, then this is considered effort (activity based), but in
the "Sankara sahaj saroopu
samhaara. Laagi samaadhi akhand apaaraa." (Manasa 1:58:4) From "Nitya Yog Ki
Praapti" in Hindi pg 61 by Swami Ramsukhdasji |
|
Question:
Why
does it appear to be difficult to fulfill one's duties and obligations?
Swamiji: Duty is that which one is
able to do and which one should do. That which one cannot do, is not
called duty. Therefore fulfilling one's duties is easiest of all.
Attachment to that which is not our duty, is the main reason that fulfillment
of our duty appears to be difficult. From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. Question:
What
is the reason for not having knowledge about one's duties/obligations
(kartavya) and that which are not one's duties/obligations? Swamiji: Due to favoritism,
unfairness, affection/attraction, attachment, and pride, knowledge about what
is one's duty and what is not is not clearly understood. From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. Question:
When one has a meal, with sentiments of selflessness
(nishkaam bhava), then fruit (results) in the form of satisfaction is
inevitable, then how is it that those actions that are done without a selfish
motive, that they do not bare any fruit? Swamiji: Those actions that are done
without a selfish motive (nishkaam bhava) become like roasted seeds. Roasted seeds
are of no use in the fields, but are definitely useful for eating. In
other words, those actions that are done without a selfish motive (nishkaam
bhava) they bare fruit, however these fruits are not the kind that lead to
bondage. Actions done for self interest are the only ones that are
binding. "Phale saktoh nibadhyate" (Gita 5:12) From
"Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji. |
|
Question:
If
one performs wrongful actions and then offers these to God, then what happens?
Swamiji: Only those things and
activities can be offered to God, that are in conformance to His teachings,
that are favorable and acceptable offerings according to God. That devotee
whose sentiments are one of offering his actions to God, he will be unable to
perform wrongful actions nor will he be able to make an offering of wrongful
actions. It is customary that whatever is offered to God, it comes back ten
folds to the devotee. If one offers these wrongful actions to God, then the
punishment for this will also comeback to him ten folds. From “Gita Madhurya“ in
Hindi by Swami Ramsukhdasji Question:
In
Gita, Bhagavan has said - remember of Me as all times and also fight the war
i.e. also do your dutiful deeds - "maamanusmara yuddhyaca" (Gita 8:7).
If we are in rememberance of Bhagavan, then our dutiful deeds will not be
executed properly. And if we are engrossed in our duty, then we will
not be remembering Bhagavan; in other words, how to do both of these at
the same time? Swamiji: Each and every work must be
done by fully engaging one's mind. All work must be done, considering
it to be work of Bhagavan (God). While making gold jewellery, the
goldsmith, is aware at all times that this is gold! Similarly while
doing all work, the sentiments within should be firmly rooted that
"Everything is only Paramatma". From “Gita Madhurya“ in Hindi
by Swami Ramsukhdasji |
|
Question:
The
Ego, the sense of self, has been called an instrument, as well as, a doer?
How is this ego, an instrument as well as, a doer? Swamiji: In reality, the ego is the
instrument, but the feeling of doer-ship is something that we accept within
us. "Kartaarhumiti manyate," (Gita 3:27). From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3 Question:
If
this ego, the sense of self has been mistakenly accepted, then this mistake
is in whom? Swamiji: It is in the one who
accepts. It is in the one that has accepted the oneness with it. This error
has been happening from time immemorial, however this cycle does end. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3 Question:
How
can we remove the impressions on the mind, intellect and ego? Swamiji: Do not instigate and stir up
the mind, intellect and ego. Do not look towards it. Look towards what
"IS". Do not even see towards wiping out that oneness with ego.
Don't see anything, simply become silent, thereafter, naturally everything
will be all right. The huge glacier that are floating in the ocean, do not
try to melt it, nor to keep it. This is called the state of inner silence
(sahaj avasthaa). From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3 Question:
Why
does is appear so difficult to break off that sense of self, that ego? Swamiji: This ego, the sense of self
appears to be difficult to wipe out due to desire for sense enjoyment from
contact born pleasures. Simply speaking, this ego is held up and lasting due
to desire to "continue to live and live in happiness and comforts" From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3 Question:
What
is that I-ness (ego)? In reality, if we accept I-ness (egoism) in us, then
this egoism can never be wiped out, and man will never become free of
mine-ness and egoism. This I-ness is the works of nature and the Self
(existence) transcends nature. When egoism does not exist even in nature,
then how can it exist in the Self, which transcends nature? |
|
Swamiji: The essential Self is so
very real and genuine that the egoism that is ever changing and moving
towards non-existence, cannot even imagine remaining in it. When we assume
the ego to be in the unreal, that is ever changing, then how will the ego,
the I-ness last in it? That which itself does not exist, how can it establish
the existence of any other thing in it? Therefore ego (I-ness) is neither in
the real, nor in the unreal. The ego (I-ness) is also not
presumed to be in the relationship of the real and unreal. Just like
lightness and darkness cannot meet (co-exist) at the same time. I-ness cannot
be presumed in the inner senses (antahakarana); because the inner senses are
only instruments, instincts that are dependent on the doer. Therefore the one
who is the doer, he alone has the ego (I-ness) in him. From "Sant Samaagam" in
Hindi by Swami Ramsukhdasji, page 18 Question:
Can
egoism (ahamtaa) and attachment (mamta), be wiped out entirely? Swamiji: Yes, it can be. If egoism
and attachment could not be wiped out, or if it is not something that can be
eradicated, then why would God say in the Gita, to become free of egoism and
attachment? Lord has said - "Nirmamoha Nirahankara, sa
shaantimadhigacchyati." (Gita 2:71); "Nirmamoha Nirahankara
samadukhasukha kshami," (Gita 12:13); "Ahankaaram...... vimuchya
nirmamah" (Gita 18:53). From this it is acknowledged that
man can become free of egoism and attachment. In reality we can only
sacrifice or give up, that which was not ours in the first place. We can give
up that which is not our, but was only believed to be ours. Rather, it is
only the false beliefs that can be sacrificed or given up. That which is
inherently ours, that cannot be given up. In our inherent self, there is no
egoism or attachment. By believing our relationship to be with this body, the
act of nature, egoism and attachment are born. From "Sant Samaagam" in
Hindi by Swami Ramsukhdasji, page 18 Question:
Without
egoism and attachment, how can one have relationships in this world? Swamiji: Egoism and attachment are
not the cause (kaaran) in relationships, rather the manner of conducting, the
religious and spiritual obligation, the customs, limits and boundaries, etc,
is the cause in relationships. On having egoism, a relationship is spoilt.
It deteriorates. But on not having egoism and attachment, a relationship is
purified. Relationship of a man without egoism and attachment is ideal, like
a mirror. One who is under the influence of egoism and attachment, his
conduct is not endowed with limits and boundaries and it is not in accordance
with that which is sanctioned by religious and spiritual laws. From "Sant Samaagam" in
Hindi by Swami Ramsukhdasji, page 18 |
|
Question:
How
to give up attachment to enjoyment of pleasures (Bhog)? Swamiji: Human body has not been
given for gaining happiness from sense pleasures, but for giving happiness to
others. By giving up selfishness, and giving happiness to others, our
attraction / attachment for sense enjoyments is given up. If we cry and pray
to Bhagwaan, "Oh My Father! Oh My Master, My Lord! Call out to
Him, then by Bhagwaan's (God's) grace, this desire for enjoyment of pleasure
will be wiped out. But this solution will be useful when, we desire to
leave covetous and greedy sense pleasures. From
"Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami
Ramsukhdasji, page 124 Question:
To
wipe out attraction / attachment for sense pleasures, which sentiment is
better - "Naasato vidhyate bhaavah" (Unreal has no existence,
or "Vasudeva Sarvam" (All is only God)? Swamiji: He who has immense
attraction / attachment to the world, for him, the "Unreal has no
existence" this sentiment will suite him well, and he would it less attracted
/ attached to the world, for him, "All is God" - this inner
sentiment will suit him. In reality, both these sentiments are the
same. Of the two, if any one is attained, then the other will
automatically be realized. In whom there is fear of snake,
for him, one has to tell, "this is not a snake, it is a
rope." But in he whom there is no fear, saying to that person
"it is a rope" is of no value. The point is that for those
who have greater attraction / attachment, for them prohibition, denial is
most important. From
"Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami
Ramsukhdasji, page 124 Question:
Without
attaining the highest happiness (Bliss), how can attraction for insignificant
(unimportant, short-lived) happiness be given up? Swamiji: The solution to this is
that, pay attention, respect, and have faith regarding the subject of
divinity, even if you gain the slightest bit of happiness. Just like,
in discourses, hearing divine stories, chanting holy name, etc. one gains pleasure,
but there is no object or passion / sense enjoyment, but we do not honor
it. If in transcendental / divine subject, if even the slightest bit of
happiness is gained, we must continue to have faith in it, and as we continue
to leave the trust we have in worldly enjoyments, then we will be able to
experience Ultimate Bliss! In reality, we do not want either
short-lived happiness, or Ultimate Bliss! There is nothing to attain! From
"Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami
Ramsukhdasji, page 124 |
|
Question:
What
can go wrong when one has a taste for enjoyment of pleasures? Swamiji: Gita says - So turbulent by
nature are the senses, as they forcibly carry away the mind to the sense-objects,
even for the wise man, who practices self-control. (Gita 2:60) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
should be done to do away with this taste for enjoyment of pleasures? Swamiji: According to Gita - Having controlled
all the senses, one should depend on God and depending on God, he should be
free from all worries. Thus the intellect of the person whose senses are
controlled is stable. (Gita 2:61) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
will happen if one does not depend on Bhagavan (God)? Swamiji: By not depending on
Bhagavan, one will dwell on the sense objects. (Gita 2:62) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
will happen by dwelling and brooding on the sense objects? Swamiji: By constant dwelling on
sense objects, one will develop attachment for them. (Gita 2:62) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji |
|
Question:
Just
like when color is added to hot melted wax, it blends and firmly bonds with
the wax, similarly, in the intellect, the desire filled evil thoughts that
have melted, bonded and become firmly rooted, how do we get rid of them? Swamiji: In the melting intellect,
establish a seat (place) for the dark Shyamsunder (Lord Krishna). In His
black color, all colors will get merged and absorbed. From
"Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji Question:
Evil
thoughts come and go, but it appears as if these evil thoughts do not come from
anywhere, rather they are already and only residing within us, and at the
appropriate time they awaken - Please explain ? Swamiji: Evil remains and awakens in
the inner faculties, out of habit and past tendencies. But by becoming one
with the inner faculties, we believe those flaws to be in us. Therefore a
spiritual aspirant must be cautious at all times and not consider those
faults in himself. Because in reality, those evil qualities, those flaws are
not in us at all. Our true nature (Soul, Swarup, Atma) is flawless and free
of all evil. From
"Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji Question:
On
one hand it is said that the Self is flawless and on the other hand it is
said - "Mau sam kaun kutil khal kaami" - which of this is true? Swamiji: Both are true; because the
results of both are the same and that is - to be flawless. The first view is
from the perspective of one with knowledge "Jnaani" and the second
is from the perspective of devotion "bhakti". Our true essense is
"flawless." But when a devotee puts forward his flaws in from of
God, then it is with the aim of wiping out these flaws. Can ever any flaws
remain in front of God? By saying "Mau sam kaun kutil
khal kaami" - it is not establishing flaws in us, rather it is placing them
in front of God, like putting them in the fire and burning them into ashes
(wiping them off". One who is a spiritual aspirant,
to him even the least bit of flaw appears to be very big. Just like if a tiny
spark of a match stick touches the skin on our back, it is not that painful,
however the same tiny spark if it goes into your eyes, then the pain is
unbearable. From
"Prshnouttermanimaala" in Hindi page by Swami Ramsukhdasji |
|
Question:
How
is one to have a life that is completely and entirely flawless? Swamiji: A life that is entirely
flawless is when one is "Nirmama - Nirahankaar" "Free from
attachment (a sense of mine) and free from Egoism" ! Because egoism and
attachment are the store house of all flaws. From
"Prshnouttermanimaala" in Hindi page 39-40 by Swami Ramsukhdasji Question:
Those
things that are belonging to a different group, how does one develop
proprietary affection (mamta), desires (kaamna), and attachment aasakti) in
them? Swamiji: On accepting the foreign
"body" as our true Self, we gain affinity with it. Thereafter
affection - a feeling of mine-ness, desires and attachment are born. From
"Prshnouttermanimaala" in Hindi page 39-40 by Swami Ramsukhdasji |
|
Question:
What
is God's anshavataar - Incarnation? Swamiji: God's strength is
infinite. Of that infinite strength, one part that appears in the
world, it is called anshavataar. From
"Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji Question:
In
the various ages Bhagavan’s (God’s) divine plays of each incarnation,
do the same beings remain or do they keep changing? Swamiji: God incarnates again only
as the need arises, but those deserving of his divine play, keep
changing. Just like in a Ramleelaa. From
"Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji Question:
When
does God incarnate? Swamiji: Gtia says - God incarnate
whenever there is decline of righteousness and rise of unrighteousness. (Gita 4:7) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
is the exact purpose of His incarnation? Swamiji: Gtia says - For the
protection of the virtuous (ascetics, devotees etc), for the destruction of
evil-doers and for establishing righteousness, God incarnates age after age.
(Gita 4:8) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
In
this manner taking births (incarnations) again and again, is there no bondage
for God? Swamiji: Gtia says - No, God’s
births and activities are divine. He manifests Himself only for the welfare
of the world without having any selfish motive. Those who know this fact in
reality (understand the true essence) are not reborn after death but attain
only God. From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji |
|
Question:
How
to attain God-Realization? Swamiji: When there is a deep
longing for God Realization, then everything else will drop off. Without
having an intense longing for God Realization, nothing can happen. You have
everything at your disposal - this human body has been received, you have
received Gita and Ramayan, you have received good satsang, you have visited
Gangaji, what more can there be? Have only one desire, let there be
only one (God) that you trust, only one dependency (God), only one longing
(God). Just like the chattak bird, that drinks water only directly from the
rain showers. Even though it is dying of thirst, and is at the banks of
Gangaji, yet the chaatak bird will only wait for the rains. Let our
exclusivity and intense longing for that One be like the chaatak bird. Human life is successful, only on
realizing God. We must realize God. "Tere bhaave jo karo bhalo buro
sansaar," Do not worry about what others are doing, what they are
thinking of us etc. Simply engage in only one thing (God), and everything
else will follow suit. Everything else will become super simple, super easy.
If there is one intense longing, all else will fall off. No one is too young or too old to
get started. But they all must have only one desire. Friends, such an
opportunity will not be available in the future. If you do not have such
intensity or deep longing for God, then it will only be self-betrayal. Simply
speaking - we must realize God, no matter what others want, whether others
want God or not. And frankly, what other work do
you really have? From a Discourse by Swami
Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm Question:
Gita
4:9 says - Those who know the reality (True Essence) are not reborn after
death, they attain only God. (Gita 4:9). Is there any proof that
such people attain only God? |
|
Swamiji: Gita clearly states - Yes,
Completely rid of passion, fear and anger, wholly absorbed only in God,
depending on God alone, purified by knowledge of divinity of God’s
activities, many have become one with God. (Gita 4:10) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
If
you say God Realization is so easy, then what are the obstacles that are
preventing us from realizing God? Swamiji: There are many obstacles,
such as: 1) Attraction to enjoyment and
gratification from worldly pleasures and attachment to accumulation of
material goods 2) Lack of intense longing and
desire for inquiry into God Realization. 3) Being satisfied with our
present state 4) Believing God Realization to be
similar to acquiring of any other objects. Because of this belief, immense
importance is given to kriya (doing actions) and less importance is given to
our discriminative powers and our inner disposition - our natural state 5) Great Souls and Mahatmas who
understand the essence (tattva) well, are rare to find and meet 6) Just with a little bit of
knowledge and some practice, we become proud 7) Other self imposed limitations
are - not found the right guide, I am not qualified, I am not deserving, times
are such, my fate is such, I have to do something to realize God. Such (samskaars) impressions and
ideas are obstacles that prevent us from realizing God. From
"Prashno-uttarmanimala" by Swami Ramsukhdasji |
|
Question:
How
can we become more deserving of God’s grace? Swamiji: The main point is that if
by our abilities we can attain God, than in His attainment, we have to have
abilities greater than Him. This is not possible. All that a child can do is
cry to gain his mother's attention. He cannot become deserving of her love.
Therefore, why to ask about becoming deserving? Why not simply ask for God?
Why go around about way that is a longer path? Why not go straight to the
source? A crucial point is, do not pay
attention to yourself. Only pay attention towards God. The minute you look
towards yourself, you will fall. The true and greatest devotees’ attention is
only on God. "Hari bina rahyo re ne jai." He cannot live without
God. Therefore remember Him at all times and become intensely agitated when
you forget Him. From discourse in Hindi by Swami
Ramsukhdasji on Dec 14, 1995 at 5:30 pm |
|
Question:
How
can I get rid off the clatter in my mind? Swamiji: When clatter comes your
way, don't become happy or sad. These things will come and go. The mantra is
"agaamipaayinonitya" recite this within the mind. Have that feeling, that inner expression
that this thing comes and goes, it is unreal (it is changing). However good
or bad the situation may be, but the minute that situation comes up,
immediately recite within, this is "agaamipaayinonitya". It's
nature is to come and go, it is unreal, constantly changing. This
is the truth, because neither favorable nor unfavorable situations will remain.
Simply understand, that this will not stay with us. This is not a new thing.
So what is there to be happy or sad with the situation? In getting something that you like
or not getting it, what is there to become happy or sad? Best of best
situations come your way, then that too will not remain, but you will always
remain! Right in front of you, both favorable and unfavorable situations come
and go, but you remain. You are that same one. Simply keep your sight on your
Self. All that comes and goes do not
blend with it - this itself is liberation. By blending with it - that itself
is bondage. All the clatter, the noise that comes and goes, by becoming
entangled with it is bondage, and not getting entangled with it is
liberation. What an easy, straight-forward,
simple point this is! From discourse in Hindi by Swami
Ramsukhdasji on Dec 14, 1995 at 5:30 pm Question:
In
spite of knowing this, I become entangled and blend with the clatter in my
mind. What should I do? Swamiji: You say that in spite of
not wanting you somehow get entangled and blend with the clatter. In
favorable situations and unfavorable situations you become suddenly one with
them, then there is a solution for that as well. On blending with them, you
still have the knowledge that you have blended with them, but you are
actually separate, and the favorable / unfavorable are separate. Isn't it the
truth? Noise and clatter arise, then they subside; they come and they go
away; but you remain. Then you and the noise are two or one? From discourse in Hindi by Swami
Ramsukhdasji on Dec 14, 1995 at 5:30 pm |
|
Question:
At
present I understand, but when the moment comes, I blend with the situation,
and realize much too late, what must be done? Swamiji: Now you say that - you
understand right now, but the moment that a favorable or unfavorable
situation comes, at that moment, you cannot tell. You become united and blend
with it. After becoming connected with it, you realize later that you have
blended. The answer is that even after recognizing this later, think that you
were not joined at that time as well. You had simply believed that you were
joining. It was never with you, and you were apart from it. With such
understanding, become silent!! That is it! It will go away. By giving importance
to the joy and sorrow from the union, the clatter within continues. Therefore
do not give it any significance. Talk to it and say, you were never
connected, then it will be wiped out, eradicated entirely. When you become
aware, then say to yourself, that no - no, you were never united with it. From "Sansaar kaa asar kaise
chute?" in Hindi pg 32-35 by Swami Ramsukhdasji. Question:
Regarding
getting rid off the agitations of the mind you said "Disassociate
yourself from the mind, and simply do not become happy and unhappy." Can
you elaborate on "Do not become happy or unhappy when situations
arise" ? Swamiji: Whatever path a yogi
follows, Path of Knowledge (Jnana yoga), Path of Selfless Service (Karma
yoga), or Path of Devotion and Love (Bhakti yoga), whatever situations comes
in his way, neither become elated, nor become disappointed. This is
everyone's work, not just for yogis. Who ever is intent on realizing God or
the Self, for those spiritual aspirants (sadhakas), this point is very
essential. However beautiful a thing you acquire, or however ugly an object
you see, however favorable or unfavorable a situation that comes in your
life, in these opposing circumstances, the one who neither becomes happy, nor
becomes unhappy, that one will realize God. And the one that is elated or
down, will continue to come and go in the cycle of birth and death. Favorable and unfavorable
situations will come to all. God (Lord Krishna), who is Arjuna's charioteer
says – My brother, this is "sheetoshna sukhdukhadah". That is,
graciously you must bare these situations. "taansstitiskhasva"
(Gita 2:14). God does not say, I will relieve you of these painful
circumstances, rather he says, to endure (sahan karo) in those situations. Therefore do not become a slave to
your own likes (raag) and dislikes (dwesh). When something appears to be okay
or not okay, do not become happy or sad. Instead, be unconcerned about
it, and everything will be all right. When disturbances come your way, do not
become happy or unhappy. These situations will come and go. Make this your
mantra – "It is coming. It is going. It is passing." However good
or bad a situation is, the minute the agitations arrive, start to repeat your
mantra – "It is coming. It is going. It is passing." This is the
absolute truth. Neither favorable situations stay nor unfavorable situations
stay. Only remember this much, it will not stay. In this you do not have to
do any new work. Now with this discovery, what's to be happy and what's to be
unhappy? From "Man ki khatpat kaise
mite?" book in Hindi by Swami Ramsukhdasji. |
|
Question:
How
to Attain Real Peace that is everlasting? Swamiji: Every person wants to
attain real Peace. How to attain this is the question everyone has? The
solution that Gita prescribes is that we have to leave all our desires if we
want true Peace. When we came to this world, we
came with nothing and when we will leave this world, we will not be able to
take anything from this world with us Not even this body which is also
created in this world will go with us. We must remember and accept that
nothing in this world is ours and nothing in this world is for us. As soon as
we accept this truth, we will want nothing from anyone in this world. When
nothing in this world is ours, how can we want anything for ourselves? If we
leave all that we want and desire, we shall attain real and everlasting Peace
instantly [faster than instant coffee]. This is the path of Wisdom (Jnana
Yog). Similarly, in the path of Devotion
(Bhakti Yog), only God is ours and only God is for us. There is nothing else
but God. Therefore, we must make God our own. Make God your very own. Things
of the world will always stay with the world. They are not for us. Therefore
let us not treat the world as ours or for us. Let us say to God - I am yours
and only yours. Do what You want with me. Become His slave. Make Him
your Master. Even if the whole world is against
us, we should always be with God. God is always with us. God is ours. He can
never leave us even if He wants to. Have the confidence that He is always
with us, every second of our life. Become God's "Yes Man"
and attain True Peace, instantly. Summary of the morning discourse
of Swami Ramsukhdasji on 15th April, 2004 at 5.20 a.m. |
|
Question:
What
is a mark of a man who has risen above the modes of nature (Gunas)? Swamiji: Shri Bhagawan said: Oh
Brother, to light which is born of sattva, or activity which is born of
Rajas, or delusion which is born of Tamas, he feels no aversion when they are
present, and does not long for them when they are absent. He sitting as a
witness is not moved by the Gunas. He knowing that the Gunas operate among
the Gunas, remains firmly established in the Self and is never shaken From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
is the conduct of such a person who has risen above the Gunas? Swamiji: He is alike in pleasure and
pain, having patience he is established in the Self, regards a clod of earth,
a stone, and a piece of gold, as equal in value. He receives both pleasant
and unpleasant things in the same spirit and views censure and praise alike.
He remains the same in honor and dishonor, is equal to friend and foe, and
has renounced the sense of doer-ship - he is said to have risen above the
modes of nature (three gunas). From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
is the method to rise above the three Gunas? Swamiji: He who worships me with
exclusive devotion transcending the three Gunas becomes eligible for
attaining Brahma. (Gita 14:21-26) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
When
a devotee worships You, how can he become eligible for attaining Brahma? Swamiji: O Brother, he becomes eligible,
for I am the abode of Brahma, of Immortality of Eternal Virtue (Dharma) and of
Absolute Bliss i.e. I am called by these different names. (Gita 14:27) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji |
|
Question:
Some
people say that worshipping God and Satsang (association with Truth) etc. is
for those who commit sins. We do not commit any sins, then why should we be
in remembrance of God? The mind should be pure. What benefits do prayers and
worship of God bring? Swamiji: You must say to them that
the root cause of all sins is "desires" which you have -
"Kaamesh Krodhesh... " (Gita 3:37), then how can you consider
yourself free of sins? True sins are indulgence in enjoyment of pleasures and
accumulation of possessions. Besides these two things, what are you
doing? Besides desires what else is there in your mind? If there are
desires in your mind, then how is your mind pure? The one who does not pray,
does not read scriptures, does not pay homage to God, how is he any different
from other animals? Impurities come daily, therefore one has to take a bath,
wash up every day. Daily one has to clean their dishes, pots and pans. Those
activities that human beings perform daily, they are bound to have faults and
bring sins "Sarvaa rambhahi doshena dhumenagniri vaavrutaah." (Gita
18:47). For the purification from these faults and sins, it is essential to
do daily prayers, reading of scriptures, worshipful remembrance of God, and Meditation. Thoughts such as - "The mind
should be pure, what benefits do prayers, worship of God, and reading the
scriptures bring?" come to mind, only when the mind is impure. If the
mind is pure, then those actions prohibited by the scriptures could never be
performed. If the mind is engaging in activities prohibited by the
scriptures, then this is the indicator of impurities within the mind. From "Prashno
Uttermanimala" in Hindi by Swami Ramsukhdasji |
|
Question:
Why
is purity of mind essential? Swamiji: Purity of the mind is very essential.
When mind is purified, then all the agitations of the mind will very easily
disappear. When the mind is pure, it is easy to engage in anything. From "Art of Living" in
English pg 48 by Swami Ramsukhdasji |
|
Question:
Often
I instinctively realize that something is the right thing, I suggest it to my
loved ones but they do not listen to what I tell them. They do not
obey, what must I do ? Swamiji: Those who do as you wish,
make you full of pride, which is a demoniac trait. "Dambho darpobhimaanacshr
krodhah:" (Gita 16:4) Therefore those who do not obey
you are doing you service, because they are helping in removing the demoniac
traits from you and bringing forth divine virtues in you. Now the question arises that
people will become rude and impertinent if they don't obey you. There are two
view points - if they disobey you, they become impertinent, but if they obey
you, you become proud. Think over both these situations. If you don't behave with pride and
authority, and instead behave politely with them, they will be influenced by
your good behavior, and at the same time they will not be pertinent.
Therefore we should advice them politely. But if they don't accept your
advice, do not lose your temper and patience, because if they become
impertinent, they themselves suffer and their suffering will warn them and
then their impertinence will go away. But if you behave with pride and
authority, your influence on them may be momentary only. Therefore the method
to remove their impertinence is to do away with your pride. You have to live with the members
of the family. Therefore learn the art of living in the family. The art is
that you should perform your duty to your wife, parents, sons, brothers, and
other relatives. You should not expect them to perform their duty, because as
soon as, you see their defects and their duty, it means that you have
forgotten your duty. From "Art of Living" in
English pg 70 by Swami Ramsukhdasji |
|
Question:
Why
is purity of mind essential? Swamiji: Purity of the mind is very
essential. When mind is purified, then all the agitations of the mind will
very easily disappear. When the mind is pure, it is easy to engage in
anything. From "Art of Living" in
English pg 48 by Swami Ramsukhdasji |
|
Question:
We
are all so interdependent in this world, why do you de-emphasize
relationships? Swamiji: Man is only a sadhak, if
you get stuck in relationship then how will you make progress in your
spiritual path? When you feel pain, deeply distressed and sorrow-filled, on
death of one person, then just imagine what would happen when you have to
leave all relations at time of your death? How much pain and sorrow will
there be? Just think about this!! In the end only God will be there
for you and that is the absolute Truth. "ant tuhi tajjenge
paamar..... " Everything is changing and moving away from you. From
moment to moment you are changing, at one time you are a husband, another
time a father, another time a son, what exactly are you? For how long will
these relationships last? The swan (figuratively the Soul, the migratory
spirit) will fly away alone" "Ud jaayegaa hans akela.... " Now
who are you going to mourn or worry about? By worrying about others, you will
experience unhappiness and sorrow. What gains is there? From "Art of Living" in
English pg 48 by Swami Ramsukhdasji |
|
Question:
What
is way to renounce something? Swamiji: The way to renounce something
is to serve others, to give them happiness, and in return to not want
anything from them. When favorable situations come our way, then we must call
out to God, our Father, to please Save Us! If we desire happiness even from
our mother and father, our brother and sister, our wife and children, then
too, it is a bondage that will not be wiped out. However much we read,
however great a scholar we become, however great of a spiritual leader and
deliverer of discourses we become, however great a writer we become, but as
long as we desire happiness from another, as long as we desire leisure and
rest, as long as we desire name and fame, as long as we desire respect, as
long as we desire food, clothing, house, books, money for travel, then
besides washing our hands off salvation, nothing else will be attained. Some say that without bread (roti)
we will die. Why? Do we not die even from eating the bread (roti)? Death is a
certainty, what is new about that? One must have such strong conviction -
Death! so be it, but as long as there is life, I refuse to accept slavery. In
death there is only gain, but having egoism, even in living there is no gain.
As long as there is egoism, birth and death cycle will continue. In being a
slave to the world, the inertness will continue to be strengthened. The truth of the matter is that,
this body will die on the day that it is destined to die. It will not die
even one moment prior to the destined date and time, nor will anyone be able
to kill it prior to that time. From "Sant Samagam" in
Hindi pg 29 by Swami Ramsukhdasji. |
|
Question:
What
should one do for salvation? Swamiji: if a person firmly accepts
the following four things then his salvation (kalyaan) is certain:- 1. Nothing is Mine. 2. I do not need anything. 3. I do not have any relationship
with anybody. 4. Only God is my own. The fundamental fault is to assume
"mine-ness" with the temporary worldly things. From this fault
alone all other faults arise. In fact in this entire universe not even a
thing like hair is ours. Therefore as soon as we accept "nothing is
mine" - there comes faultlessness in us and we instantly become
"dharmatma" (a pure holy soul). When nothing is ours, then what is
there to desire? Hence as soon we accept- "I do not need anything",
we become "nishkaam" (desireless) and henceforth a "Yogi"
as you acquire Equanimity. - "samatvam yog uchyate" (Gita 2: 48) The essential self (svaroop) of
every human being is "asang" (naturally detached). Therefore as
soon as we decline to accept any relationship with any body or any thing that
comes together and later departs, we realize our self proven, obvious
disassociation or Detachment from others. And as
soon as we realise our obvious detachment, we become "jnani" (knowledgeable). We are essentially a part of God -
Gita 15:7. Hence only God is ours. Nobody else is ours. As soon as we accept
our mine-ness with God, we become "Bhakta"(devotee of God). A human being's kalyaan
(salvation) is only vested in his being Dharmatma Yogi (pure holy soul, with
equanimity and free of all desires), in being Detached and in being a Devotee
of God. Therefore it is a spiritual aspirant's duty that he accepts these
four worthy facts with a firm conviction. Then his salvation is definite. From "Maanav Matra ke kalyaan
ke liye" in Hindi pg 69/70, by Swami Ramsukhdasji. |
|
Question:
Why
is it that the extremely wealthy, extremely learned, a poverty stricken
person and one with severe disease find it difficult to attain salvation (kalyaan)
? Swamiji: One who is extremely
wealthy tends to be attached to his wealth, one who is very learned tends to
be attached to his knowledge and learning, one who is extremely poor tends to
be deeply attached to money, and one who is diseased tends to be extremely
attached to his body. This attachment becomes the main obstacle to salvation.
Due to this attachment, they are unable to easily engage in God. If this
attachment does not remain, then they too can attain salvation. From "Prashnouttermanimaala"
in Hindi pg 90 by Swami Ramsukhdasji Question:
What
is the difference between the Salvation of those who believe in
attributeless, formless God, and on the other hand the state of communion of
soul with the Supreme Being for those who believe in God with form and
attributes ? Swamiji: In the state of communion
of soul with the Supreme Being, the realization is of God with form and
attributes in entirety. It is with or without God's super human powers, i.e.
it is not limited to God's divine manifestation of superhuman power or
qualities. In salvation (mukti), realization is of attributeless, formless
Supreme Consciousness (Nirgun Brahma), the superhuman force behind
everything. From
"Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji Question:
Some
people criticize salvation (mukti) and believe that the complete fulfillment
in human life is on entering the eternal divine sport of Radha - Krsna. Is
this alright? Swamiji: They do not understand what
salvation, what freedom from bondage (mukti) is! When one is totally
disassociated (detached) from the inert, that itself is salvation, freedom
from bondage (mukti). It is only when one has entirely detached from the
inert, that he becomes eligible to enter the eternal divine sport of
Radha-Krsna and to have the inner feeling (bhava) that the Gopis had. It is
only then that divine love is manifested within. From
"Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji. |
|
Question:
What
is the essential properties or characteristics of a Satsang (association with
Truth)? Swamiji: Selfless love for the
essential Truth (God) is Satsang and selfless love for a Self-Realized Soul is
also Satsang. Sitting in front of a realized soul is also satsang. Becoming
detached from the world is also satsang. The point is that in any which way
that one can become closer to God, it is Satsang. From
"Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114. Question:
"Tulsi
sangat sadhu ki, kataiyye koti aparaadh" - what is true association of a
sadhu (saintly person)? Swamiji: True association with a
saint is no different than becoming one with that one (saint, sadhu).
Becoming one, means that attentively and with total alertness listening and
absorbing what the holy one is saying and at that very moment becoming
established in that Truth. Their advice / messages should not be left for
imbibing sometime in the future or leaving it for further contemplation or
study. If there is any doubts or ambiguity or lack of clarity in their
message, then at that very moment gain clarification; or else contemplate on
the message in solitude and become steadfast and firm in the new learnings. From "Prashnouttermanimala"
in Hindi by Swami Ramsukhdasji on page 114. Question:
Worldly
people attend Satsangs and often devotees / spiritual aspirants do not attend
satsangs, instead they stay at home worshipping God. What is the reason for
this? |
|
Swamiji: If worldly people are also
able to attend Satsang, it is God's grace and if a spiritual aspirant or a
devotee is not attending satsang, it is due to his lack of intense longing
for satsang. But on receiving satsang, worldly people are not able to significantly
gain from them, whereas a spiritual aspirant, a devotee of God, even if he
attends a single satsang he can gain immensely from them. This is because
following one's own spiritual practices is like working hard and struggling
to earn one's wages and acquire wealth, whereas doing satsang is like being
adopted by a rich man and sitting on his lap. The one sitting on the lap,
automatically becomes eligible beneficiary of the rich man's wealth. From
"Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114. Question:
Some
people engage in satsang (good company, association with truth), but over
time they leave it. What is fate's role in this? Swamiji: Fate is not the cause of
this. There are two causes - 1) flaws are seen in the one they engage in satsang
with and 2) they begin engaging in bad company. When within one's self there
are some limitations and some negative influences, then one is affected by
the bad company. Just like those that are infatuated and attached to women,
only they are influenced and affected when associating with women. Just like
those that are attached to wealth, only they are impacted on encountering
money. One must not continue a
relationship or engage in satsang with one in whom negative qualities are
seen, when done simply out of fear or embarrassment of people and society. In
such situations, without criticizing them, one must quietly part ways.
Thereafter, one must not engage in relationship with anyone. From
"Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114. |
|
Question:
In
human beings, the influence of bad company happens more, whereas the
influence of satsang is much lesser, what is the reason for this? Swamiji: In whom there is previous influence
of bad company, they are more impacted and affected by bad company. And those
that have innate tendency for good-ness, have great influence of satsang and
good company. Those that are alike, gravitate towards each other. Therefore
through good associations, truth and scriptures, it is desirable for human
beings to fill themselves with good impressions and sanctifying thoughts. From
"Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114. Question:
How
do we listen to satsang (discourses on truth), such that we never forget it? Swamiji: 1) Contemplate deeply on
what the speaker is saying and what he is intending to communicate 2) Along
with listening, one must introspect on the meaning, whereby we are able to
convey the same message to others at a later time 3) That which has been
heard, we must attempt to put these into practice or application 4) Engaging
in discussion with others that are listening to satsang. From
"Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114. |
|
Question:
How
can we experience the one who does not change? Swamiji: Do you ever doubt that you
exist? Have you ever asked anyone whether you exist? It is your own
experience that you exist. There is a difference between understanding and
experience. I have said these things, you have heard them and agreed with me.
You have understood what I have said but have not accepted it from within. To
experience you have to accept it from within. To experience be situate in
your existence. It is different from understanding. Nowadays people study
Vedanta and think that they know God - they know the essence. It is mere
knowledge - there is no experience. You cannot realize God through reading
and learning only. The essence is beyond all means (mind and intellect). One
can only understand the world by the means (instruments) that you have, not
God. The knowledge that you gain is
always the same. You get information of the birth of a grandson and the death
of a son (two extremes). The information is totally different but the
knowledge of the information is same. You get happy and sad when you mix
yourself with the information - when you have 'my-ness' with the information.
The situation changes, your position changes (childhood, youth, old age) -
but you remain the same. From "Maanav Jivan Maatre
Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji Question:
Why
does the feeling of being situated in the Self (existence) not stay? Swamiji: I ask you why do you not
keep it? You have assumed yourself to be flawless - I am perfect but the feeling
does not stay. Well to answer your question – it is because the hunger for
the feeling is not there within you. If there is no hunger you cannot digest
the food. It is not interesting. You have to have the hunger/desire for this
knowledge. You must have the want to know the Self. From "Maanav Jivan Maatre
Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji Question:
Now
a question arises as to how the Self (soul) which is sentient, becomes the
onlooker of the insentient intellect etc., because the onlooker can see
objects of its own class? |
|
Swamiji: The answer is, that the
soul identifies itself with the sentient matter and accepts its own separate
entity as "I am". This "I" is neither insentient, nor
sentient. By identifying itself with matter, it believes "I am rich or I
am learned." By giving to consciousness (self), it says, "I am
Brahma". Thus this "I" is the
soul seated in Nature, which is the cause of his birth, in good and bad wombs
(Gita 13:21). Thus the embodied soul has both the sentient as well as, the
insentient. The sentient portion attracts him towards the Lord, while the
insentient portion, due to identity with matter; attracts him towards world,
and thus he becomes the perceiver (onlooker) of intellect, mind, senses,
sense objects and body etc.; This assumed identity or affinity is the root
cause of all evils. From "Maanav Jivan Maatre
Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji Question:
We
understand that this embodied Soul (Jeev) is a part of God, was always a part
of God and will always be so, but how and why did it get caught in the birth
and death cycle? Swamiji: I can give you the answer
to this, but truly, it is not necessary to get entangled in this type of
conversation. In fact it is more harmful. How did I become dirty? From where
did this dirt come? Who could be responsible for this dirt? How useful can
such conversations be? It is not useful at all. When you become dirty, best
is to immediately go and clean your self up. What is the point in getting
caught up in the whys and hows? In short, the reason for being
entanglement and trapped in the birth and death cycle is attachment. Today,
we like money and pleasures, and this is the root cause or main reason for
being trapped in the birth and death cycle. The minute we stop liking money
and pleasures, we will be released from this vicious cycle. It is that
simple! It is because in our minds there is this desire for still wanting to
trade. Therefore, if someone complaints
about you, do not worry, do not be concerned. From today, this moment
onwards, release everyone. Give them complete freedom. Let them have free
will to complaint about you. By releasing them all, you will be released. You
will be released and you will benefit immensely. Let them go ahead, full
swing complaining about you. You, be quiet. Be Silent. Do not try to explain
yourself. Let them say that you are bad, remain unaffected and remain happy,
be joyful at all times. How you got entangled is not so
relevant, just get detangled and be silent. By trying to explain this, it is
paying disrespect to the Truth. Give up desires and wants. This desire for
others to think well of you, wanting respect from them, wanting praise from
them, all these are problematic. Everyone may say he is an enemy of
his parents, his teacher, his family etc. (Jaani Ram kutil ker mohi, log kahe
guru saaheb drohi) Whatever anyone wants to say, let them
say. With Your grace, let my love for Sita-Ram continue to increase with each
passing day. (Sita Ram charan rati more, ........ anugraha ) (Manasa) From "Saadhan, Sudha,
Sindhu" in Hindi pg 715 by Swami Ramsukhdasji. |
|
Question:
There
is no doubt about that the Self (I) is a part of God (Ishvar Ansh), when we
see kings and great kings, be become timid! Swamiji: That which is seen is
perishable and temporary. Tell me, do you see anything that is imperishable?
Everything that is seen is all perishable and temporary. The body, senses,
mind, intellect, wealth, kinghood, post and positions, rights, etc. whatever
is seen, whether you see Lord Indra, it is all perishable and moving towards
non-existence. From "Saadhan, Sudha,
Sindhu" in Hindi pg 715 by Swami Ramsukhdasji. Question:
Maharajji!
we are influenced by contacts and associations. There is no one that we see
in front of us that does not desire honour and esteem! Swamiji: I say simply believe what
your true Self is (Pure Consciousness and ever blissful). What is the need to
see towards others! While seeing some one else eat a meal, do you become
hungry! If you are influenced on seeing others than you should become hungry
on seeing others eat food, and on not seeing them eat, you too loose your appetite.
And same with thirst. It is a mob mentality that what others desire, I must
desire as well. If others desire to go to hell, then you too welcome your
self into hell? What! is this humanity? From "Saadhan, Sudha,
Sindhu" in Hindi pg 715 by Swami Ramsukhdasji. Question:
What
if due to the effect of an object, person, situation, or circumstance, an
inappropriate action takes place? Swamiji: What difference does this
make to the Self, if an action happens? If you carefully examine, you will
find that the Self remains unaffected. But the problem is that you become
entangled and one with the actions. By considering the mind and the intellect
as your very essence (part of your Self), you say that you are affected. The
mind and the intellect are not yours, rather they belong to prakriti
(nature). "Manah shashtaani indriyaani prakritisthaanikarshati."
(Gita 15:7) Your Self does not consist of the
mind-intellect; rather, it is a part of the Supreme Consciousness (Paramatman,
God). "Mamemvaansho jeevaloke"
(Gita 15:7) Therefore effects / impressions of objects are upon the
mind-intellect alone and never upon the Self, which ever remains as
"IS", unaffected, untainted and unchanged (even).
"Samadukhasukha swastha" (Gita 14:24). A person established in
prakriti (nature, changing) alone, becomes subject to happiness and sorrow. Purusha prakrutistho hi bhukte
prakritijaagunaan." (Gita 13:21) If mind-intellect is affected, let
them be, but the impressions on them do not touch the Self, so why get
involved? Do not give significance to the impressions. Do not accept them in
the Self. You are established in the Self. Impressions cannot reach the Self;
how can an impression that is in nature, (i.e. temporary and unreal), reach
the real (Self)? Real is ever uninvolved, untainted and unaffected by the
Unreal. You have no relation with the
mind-intellect, whether these are considered yours or are they considered the
dog's. If a dog's mind is affected, do you become happy or sad? Just as the
dog's mind is not yours, similarly what is considered as your mind-intellect,
they are also not yours. Considering the mind and intellect to be yours is a
fundamental error, due to which you suffer endless pain and sorrow. Another very significant point to
note is that in (Self, Atma) and Paramatma (Supreme Consciousness), there is
not a "curtain" (separation) of inertness. Rather the curtain is
due to our presumed relationship with the inert. This vital point has not be
clarified in any of the scriptures, but was revealed in the company of
saints. Accept that "I" does not have any relation with body,
senses, mind, and intellect." From "Maanav Jivan Maatre
Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji |
|
Question: At the time of
difficulties, we look towards God and say that only God is mine. You said
that we have just learnt this - not accepted this. How do we accept it? Swamiji: In my view doing satsang
and reading good books are both very helpful You gain a lot. There is natural
gain without any effort. You do not have to make any effort. You should stay
in the company of good people. You naturally gain in the process. Like there
is brightness around light, there is peace and calm around saints and good
people. You do not need to talk to them also. There is benefit by just staying
in their company. In satsang you get answers without you asking the question
also. God knows your questions and He sends the answer. Keep good company. Do
not keep bad company. Bad company will only cause loss. Read the life stories
of devotees. Your mind gets pure. The body goes through childhood,
youth and old age (Gita 2:13). You never change. Similarly, the world is
constantly changing. God is completely present in the world but He never
changes. You and God are of one category and the body and world are of one
category. You are a part of God. You have no control on the body - it is not
yours. It is not for you also. If it was for you, all your desires should
have been fulfilled on receiving the body. They are not, so it shows that the
body is not for you. On the attainment of God you cannot even conceive a
greater gain (Gita 6:22). There is no other desire. God is always with you. His company is always there.
You just need to look towards Him. The perishable can never give you peace. We
try and hold on to what will not stay and do not hold what will always stay.
If you keep good company good thoughts will naturally come. Doing spiritual
practice is like earning yourself. Doing satsang is like being adopted. You
get enjoined with the earnings of saints. You get entitled to their property.
The difficult work has been done already. Now you are enjoying their
earnings. Your duty is to stay adopted - stay firm. Do not run around. If you receive true satsang, there will be completeness
inside. You will become rich. Only God is mine - no one else. 'No one else'
is very important. There is no one equal to God also, how can there anyone be
greater. Become God's and take His name. Only God is our support/strength. From "Man ki khatpat kaise
mite?" book in Hindi by Swami Ramsukhdasji |
|
Question: What is the
reason that some people do not like good company (satsang) at all? Swamiji: It is the nature
of a sinner that he does not like good company. His sins are responsible for this
dislike. In Ramcharitramanas, Goswami Tulsidasa
confirms - "Paapvant ker sahaj subhaavu;
Bhajanu mor tehi bhava ne kaavu." Tulisdasa says that just as a man
suffering from fever does not feel hungry, in the same way a sinner does not
like talks pertaining to God. If a man does not relish food, it most
likely is because he is sick. When a man suffers from fever, he cannot relish
sweets, because it tastes bitter to him. But does this mean that the flavor
of sweet dishes is bitter? Rather, the tongue cannot relish the sweetness,
because of the disease. Similarly, if the person does not like good company
and talks pertaining to God, it means that he is suffering from an inner
disease, an inner filth and impurity. So what is the solution? It is simply - good company and adoration
of God. Continuing to engage in good company, his sins will perish and he
will ultimately relish good company and adoration of God. Many people have
transformed in this manner. From "Art of Living " in
English by Swami Ramsukhdasji - pg 12 |
|
Question:
The
activities that are performed by a realized soul (jnani/jivan mukt), its’
doer is no one, then without the sense of I-ness, how do those actions take
place? Swamiji: The activities performed by
a realized soul are performed by the “sense of I” (aham vritti), that is free
of pride and egoism. When the body is no longer considered his, then
the “I” being free of pride and egoism becomes merged with element of Supreme
Consciousness. As long as there is the flow of destiny, till then activities
take place according to our and other’s destiny. But those actions are
without a sense of doer in them; just like a train is speeding and the train
driver jumps of the train, then the train will continue to keep moving even
without the driver. Just like a man pushes a cart down a slope and once the
cart takes up speed, he jumps and climbs on to it, thereafter even without
someone pushing the cart, it continues to move. A realized soul first while in a
state of doing spiritual disciplines, then through him all activities are
taking place, in accordance to his nature, the associations, the teachings,
the practices etc. But due to there being no sentiments of “I-ness”,
the actions do not bear fruit. Many extraordinary activities can take place
through a realized soul, according to other person's sentiments for
him. It can arouse in a realized soul, the sentiments of betterment and
benediction of the other person. Therefore by having good sentiments towards
a realized soul, man can benefit immensely. From
"Prashnouttermanimaalaa" in English pg 21 by Swami Ramsukhdasji Question:
What,
through a realized soul (jnani), is it possible that there can be mistakes
made in relating with the world (i.e. worldly relations)? Swamiji: Yes, it can happen,
therefore in the teachings of the Upanishads, it has been said -
“Yaanyasmaakam sucharitaani taani tvayopaasyaani no itaraani”
(Taittriye. 1:11) “Whatever good behavior and
conduct we have, that alone we must implicit live in and rely on, never the
other.” If there were no mistakes made in
relating with others, then why would the Upanishads say so? Another
point is, we cannot comprehend or ever understand the actions of a realized
soul, that at particular time, they did what particular actions, and why? If
we have faith, then even in their mistake, there is only gain, never a loss.
Because a man of faith, accepts the limitations of his understanding.
His sentiments are that the realized soul must be doing the right thing, but
I have not understood. When one does not accept their own limitations
in understanding, when there is pride of one’s intellect, man sees faults in
a self realized great soul – ‘nij ajnana Ram per dharahi” (Manas,
Utter, 73:5) From "Prashnouttermanimaalaa"
in English pg 21 by Swami Ramsukhdasji |
|
Question:
What,
through a realized great soul (jnani), can prohibited actions also possibly
take place? Swamiji: Prohibited actions take place
due to desires. On gaining knowledge of truth, desires for pleasure are
completely destroyed – “param drsthvaa nivartate” (Gita 2:59,
“Kaamkrodviyuktaanaam” (Gita 5:26). Therefore through a realized
soul, forbidden actions are impossible. However, when something is not
favorable to a person’s mind, others may see some actions of a realized soul
as not in ordinance with the scriptures. Because any actions of another
that are not in accordance to what we consider to be favorable (i.e. that we
like), then they appear bad to us, however good those actions may be ! The
other person performed which activity, with what type of sentiment, under
what particular circumstance – to make a conclusion is difficult. Through Bhagavan (God) and great
Souls, no actions that are harmful to another can take place. “hetu
rahit jag jug upakaari. Tumh tumhaar sewak asuraari.” (Manasa,
Utter 47:3) Naradaji cursed Nalkuber and
Manigreev that they become trees, but that curse too was for them to realize
God. From
"Prashnouttermanimaalaa" in English pg 23 by Swami Ramsukhdasji |
|
Question:
What
is the very essence of Service (seva)? Swamiji: To not cause pain and
sorrow to anyone. To not do anything that is not beneficial or that is not
for the well-being and welfare of another. From
"Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji Question:
Which
service is greater? Serving the Country or serving our Parents? Swamiji: Serving our parents is service
Number 1, and serving the Country is Number 2. Mother and father have given
this body to us, they have provided it's nourishment, have provided for its’
education and made it able, therefore we are greatly indebted to them. Our
first duty is to pay off our debts to our parents. Thereafter we must
serve the Country, engage in charitable activities etc. Without first paying
off our debts, we are not eligible to even engage in charity and other
services. From
"Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji Question:
Can
you elaborate more on importance of serving our parents? Swamiji: One can never become debt
free, from serving their mother and father. Whatever we may have done for
them, we can never pay back our debts to our parents. We can never be free of
what we owe them. There is no way out of this debt. We are totally indebted
to our parents. So then what? We can only serve them and make them happy. By
making them happy, all our debts are excused. Serve your mother. Do not
want anything from her in return. Only ask for her blessings to be able
to serve her. The amount of difficulty a mother has born for her child, the
child can never serve his mother to that extent. Nowadays we make up big
stories. We are called educated, decent
men, where did we get this body? From the mother. It is the mother that took
care of this body. Mother always protected us, and patiently in the
most extraordinary manner, she took care of us. It is because of mother's motherly
strength (matru shakti) that we have all been taken care off. Therefore
however we can, whatever way we are capable, we must serve our parents. Those
who don't understand, pray that they understand to respect their elders. God
will not respect, those who don't respect their parents. No one will trust
them, because the one who could not be there for his parents, who could he be
there for? God is happy when one serves his parents. By following orders of
our parent and elders, one can attain certain Siddhi (supernatural powers),
and realization of divinity. Therefore, Brothers and Sisters, obeying our
parents is a must. Also when you serve your parents,
then these impressions will be imprinted on the children, and in old age they
too will serve you. But if you do not do this, if you do not serve the
elders, then the children too have the same impressions in their mind and
their nature too will become the same. We cannot remain the same at all times
and there will be a time when this body too will become old and incapable of
doing a lot. At that time, your children will not come to help out. Then you
will complaint that they do not help, they do not listen. Well! How much have
you served your elders? Now why must you expect anything from your
children? Be a good role model for the children. From
"Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji |
|
Question:
So
what exactly will happen by obeying our parents? Swamiji: They will be served and we
will become free of "I-ness" i.e. free of egoism (nirahankar). By
serving them with material goods, we will become free of
"mine-ness." (nirmama). As many things as we put to use, to put
service, from that many things we will become detached and attain eternal
"peace" (shanti). From
"Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji Question:
Just
like when we receive something, it is due to our fate or what was destined to
come. Similarly what others receive, that too is what was destined to come to
them. Then why must we serve others? Swamiji: It is true that others will
only receive what they are destined to receive, but we must not look at that,
and instead remain focused on our duty and fulfillment of our duty. Duty is
separate field, and by non-fulfillment of our duty, we commit an offense. Therefore
we must fulfill our duties and serve, whether the other person is destined to
receive or not. When a child falls sick, and the mother is unable to cure the
illness, does she stop taking care of the child? Similarly divine person, is
just like a mother and continues to gracefully serve others. By doing so,
devotion in service, good will and compassion manifests, which are divine
qualities. Such divine qualities lead to one's salvation. "Daivisampadvi
mokshaaya" (Gita 16:5) From "Prashnouttermanimaalaa"
in English pg 125 by Swami Ramsukhdasji |
|
Question:
Where
do virtuous and sinful acts accumulate? Swamiji: In our inner instrument
(antahkarana). Just like by looking at the meter one can tell how much electricity
was used up. Any person at any time, however slyly and in hiding he utilizes
the electricity, but everything gets recorded in the meter. Similarly the
machine that records all virtues and sins is the amazing inner instrument
(antahkarana) within each of us. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji Question:
Will
we incur a sin if we kill or hurt an evil person, either for our or someone
else's protection? Swamiji: Protection is the work of a
kshatriya; however when there is a decline in righteousness in the Country,
when the leaders do not listen to our calling, and even though we are walking
the righteous path then too there is accusation and incrimination, in such a
state it becomes the responsibility of all (varnas) to use physical
protection means for protecting the women, cows, wealth and life etc. But the
aim should only be towards protection of the weak, not to kill or hurt the
other. But while attempting to protect your own, if the evil person is killed
then it will not be considered a sin. His death will be beneficial to the
larger whole, and he too will be benefited, because he will be prevented from
committing further sins. In reality, violence is through
expression, not through the actual act. A doctor operates on a diseased
patient and cuts of his diseased limb. A soldier kills an enemy soldier
on the borders. These acts are not considered violence. This is because
both the doctor and the soldier have the inner feeling of benefiting the
larger whole. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji Question:
By
doing good (virtuous) acts, will sins be wiped out? Swamiji: Sinful acts are like a
battalion and virtuous acts are like a crazy one. Both are in different
compartments. Each are accumulated in different departments or buckets.
Therefore naturally these two do not wash out each other. But man in order to
get rid of sinful acts, aims and sets an objective of doing good. One cannot
get rid of the sinful actions, but one can reduce the sentence - just like by
giving bail, one can reduce their sentence and be out of prison earlier. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji |
|
Question:
If Sins
and Virtues do not wash out each other, then how did the austerity of the
ascetics (Rishis) get affected and were disrupted? Swamiji: Austerities are not broken,
but some obstacles come in the way. Austerities are not destroyed. By
becoming disenchanted one creates barriers in their own austerities. When you
yourself are unaffected then no one else will be able to affect you -
"kaami bachan sati manu jaise." (Manasa Baal 251:1) From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji Question:
Results
are not seen immediately for sins and virtues that are committed in the
present. What is the reason for this? Swamiji: Kaliyug is the reason.
Kaliyug is a friend of righteousness (dharma). With ongoing incremental
accumulation, little by little, a very grave evil fruit of these past actions
is inevitable. Just like a blister or a boil, continues to grow, until one
day it bursts. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji Question:
Due
to the sinful actions of some individuals, the entire community has to suffer
the consequences. Why? Swamiji: This entire universe is
inter-connected. One person's sinful and virtuous actions have impact and
influence on this entire Universe. But the actions themselves, will affect
the particular individual only. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji |
|
Question:
It
is understood that happiness and sorrow cannot be substantiated since they do
not remain, but the coming of happiness, how can that not be substantiated?
We can actually feel, sense and see it coming? Swamiji: It is only flowing away. We
have only made believe that it is coming! Even saying that it is flowing is
valid only when we have accepted its’ existence. If we do not accept it's
existence then it is not there at all! It is the Self that has accepted it's
coming and going. The reason for this acceptance, this belief is the lack of
discrimination, ignorance, lack of understanding and stupidity. From
"Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg
122-123 Question:
There
is a point that the enjoyer of pleasures, will have to experience sorrow at
some time and also there is another point that the reason for sorrow is not
enjoyment of pleasures, rather it is the desire for pleasures, in these two
points what is the significance? Please elaborate? Swamiji: Impressions of enjoyment of
pleasures in the inner faculty, create desire for further enjoyment. By
engaging in enjoyments of pleasures with deep passion and desire, deep
impressions of these pleasures are etched in the inner faculty. These deep
seated impressions in the inner faculty, give rise to the importance and
significance of these enjoyments and later incline one towards re-engaging in
enjoyment of pleasures. Once the importance of pleasures is stamped and noted
- there is a feeling, an expression created within - "Happiness is due
to Enjoyment of Pleasures." It is because of this feeling within, that
we are unable to stay without the enjoyment of pleasures. Simply speaking, enjoyments and
gratification are the cause of misfortunes and desire for enjoyment is the
cause of sorrow. From
"Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg
122-123 |
|
Question:
When
happiness is attained, then sorrow comes to an end. Without the attainment of
happiness, how will sorrow come to an end? Swamiji: The solution to be free of
sorrow is not happiness, rather it is sacrifice. Just like it is a rule that
the lack off or the absence of money, cannot be removed by receipt of money.
There is no greater stupidity than to think that the lack of money can be
satisfied by money. The truth of the matter is that, as money is received,
then with each day it's lack or absence is felt even more. "Jimi
pratilaabh lobh adhikaayi." From
"Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg
122-123 |
|
Question:
Some
individuals when they are faced with sorrow, increase their devotion and worship
of God, and others on faced with extreme sorrow, give up worship and
devotion. What is the reason for this? Swamiji: When faced with sorrow,
those that are engaged in devotion and worship of God for the sake of
devotion, will not give up worship and devotion. But those that are engaged
in worship, only due to desire for happiness, (i.e. with the expectation of
some happiness in return), when faced with sorrow, their worship and devotion
comes to an end. Therefore there is great emphasis on giving up of desires. From
"Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg
122-123 Question:
What
should we do so that we are not affected by sorrow? Swamiji: I (Self) remain unaffected by
sorrow. No impressions of sorrow are left on the Self. This is because sorrow
comes and goes, but Self remains ever the same. We forcefully accept the
influence of sorrow. Therefore simply do not accept it. Just become
uninvolved, passive and detached from the influence of sorrow. From
"Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg
122-123 |
|
Question:
My wife
and child have died, I am grieving deeply and feel extremely disturbed, what
should I do? Swamiji: The thing to always keep in mind
is that in a train journey, each of us comes with a different ticket. When we
get on to the train compartment, we come together with others, some were in
the train before us and some get on after, similarly when our destination
arrives, and our ticket is over, we get off the train. Some get off before us
and others get off after. We get off, based on arrival of our destination and
exhausting our ticket. It is the same in our household. Each one has come with his ticket.
Some have to leave earlier than the others. Yudhistir was deeply pained by
Abhimanyu's death. Indumatiji (Dhastrathji's wife), died on the spot when
Naradji's necklace dropped a bead and hit her head. This sorrow is seen all
around us from time immemorial. The relationships that a man
engages in, he does so unconsciously for gaining happiness. This is because
initially the relationship, the contact, appears pleasant to him. But later
on, these same relationships are likely to cause much pain. Therefore
when that relationship comes to an end, it is like a nail that is removed
from the foot. There is much relief. What is there to feel sorry for the one
who has died? They are at peace. The thorn is already removed for them. It is
time to think about our own death. In reality, all the situations,
circumstance and incidences that we encounter in this life are all for our
spiritual growth. Even the worst of situations and circumstances are for our
benefit and growth. The eternal lesson is that we too will die. If we are so
deeply grieved by one loved one's death, then imagine what will be our state
when we have to leave all the relationships behind. Think of how much pain we
will experience. Become alert now and realize that in the end, only God will
remain with us! If you do not cry for those that
have left you, you will at peace. Re-channel your energy in feeding the poor children, those
that do not even have a roof over their head og and meet them personally,
then pain and sorrow will go away. The main reason for experiencing
sorrow and pain is when you have taken more happiness from others than you
have given. When a 25 years old healthy youth, who had immense potential and
capability of giving to you dies, you feel deep sorrow. However, if the same
25 year old is sick all his life, and if you have spent enormous amount of
money and time in serving him, you were at his care day and night, doctors
are engaged and hefty fees are incurred, you will not feel as much sorrow or
pain, when he dies. Why is it so? It is the same person! The truth is and
simply speaking, there was hope of gaining happiness from the healthy youth,
whereas, the sick one was incapable of giving you any more happiness. When you engage in enjoyment of
pleasures or desire for it, then there will be sorrow and unhappiness that
will follow. If you do not engage in enjoyment or desire for it, then you
will not experience sorrow or unhappiness. When a wife has served you, done
lot for you, if she were to leave you, there would be great sorrow. But if
she was useless and nothing but a burden, then there is no sorrow when she
leaves. Simply speaking all sorrow in the world is reliant on the happiness
that is received. From Sharanagati Series in Hindi
by Swami Ramsukhdasji |
|
Question:
Who
is a Sadhak (true seeker, a spiritual aspirant)? Swamiji: A spiritual Aspirant is he who
does not have any intentions of doing anything against his spiritual pursuit.
Liking and desiring worldly pleasures and accumulation of things is doing
things against one's spiritual pursuit. When one desires enjoyment and
hoarding and likes that which is against one's spiritual pursuits, then even
though doing many spiritual practices, one does not progress. As long as
there is desire, aim and fondness of wealth, respect, high status, comforts,
etc, till that time a man cannot be called a sadhak (true seeker, a spiritual
aspirant). Inconsistent behavior is present
in even ordinary men. Sometimes desiring God and divinity, other times
attracted to the world; sometimes demonstrating good qualities and behavior,
other times bad qualities and improper behavior, in this manner, one engages
in inconsistence behavior, i.e. on one hand spiritual pursuits and at the
same time indulges in things against one's spiritual pursuits. Some men have
a predominance of spiritual pursuit and aim, whereas others have predominance
of behavior that goes against his spiritual pursuit. Being a part of God, it is
impossible for a man to be entirely without good qualities and good behavior.
In every man, good aspects, qualities may remain, whereas the negative
aspects are temporary and can never remain. Therefore, with few spiritual
pursuits, and a little bit of divine qualities and behavior, if a human being
believes that he has become a sadhak (spiritual seeker, aspirants), then that
is a grave mistake. In reality, he who does not behave
contrary to his spiritual pursuit and he who does not have the aim of worldly
enjoyment and hoarding, and has the sole aim of only realizing God, the
essential Truth, he alone is eligible to be and is rightly called a Sadhak (a
true seeker). From "Vasudeva Sarvam"
by Swami Ramsukhdasji in Hindi, Page 34 Question:
How
are the dealings (conduct), of a sadhak (spiritual aspirant)? Swamiji: He gives up selfish
interests and does good things for others. He shuns his own happiness and
comforts and offers these to others. He shares his honor and position with
others and imparts honor and status to them. He gives honor to others even at
his own expense. He does not have bad feelings towards anybody. If he sees
any faults in others, he believes those faults are in Nature and not in their
true "Self". Just like if a person's clothes are stained, his self
is not stained. Similarly if there is a defect in someone's mind, the defect
is not in him (self). Therefore a spiritual aspirant does not assume anyone
to be evil, and at the same time, he
does not appear bad to others. In Gita it is said -
"yasmaano dhvijateloko lokaanodhvijate ce yeh (Gita 12:15) Gita also indicates that a Sadhak
has risen above all distractions, has renounced undertakings for pleasures
and prosperity, he neither rejoices in favorable situations, nor is averse in
unfavorable ones, he neither grieves in unpleasant circumstances, nor longs
for pleasant ones. He has renounced both attachment and aversion to good and
evil actions. He is alike to friend and enemy and also in honor and dishonor.
He has perfect equanimity in all situations, and content with everything that
comes his way, he is unattached to anything or any person or situation and
has a steady mind. Being a part of God, it is
impossible for a man to be entirely without good qualities and good behavior.
In every man, good aspects, qualities may remain, whereas the negative
aspects are temporary and can never remain. Therefore, with few spiritual
pursuits, and a little bit of divine qualities and behavior, if a human being
believes that he has become a sadhak (seeker, aspirants), then that is a
grave mistake. In reality, he who does not behave
contrary to his spiritual pursuit and he who does not have the aim of worldly
enjoyment and hoarding, and has the sole aim of only realizing God, the
essential Truth, he alone is eligible to be and is rightly called a Sadhak (a
true seeker). From "God is Everything
" in English by Swami Ramsukhdasji - pg 36 |
|
Question:
When
is the beginning of spiritual means / achievements (saadhan) in human
life? Swamiji: When man becomes remorseful
with worldly concerns and begins to reflect on these things, that is the beginning
of spiritual achievements. When man does not get happiness from this world,
does not attain peace, then he becomes dejected. Within, he experiences a
turmoil, and he begins to think that I would like the kind of happiness that
is not mixed with sorrow. I want that kind of life, where there is no death.
I want that kind of success from which there is no fall. I cannot live
without this eternal happiness. On having such thoughts, a man becomes
engaged in a spiritual journey and spiritual achievements. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji Question:
How
are we to know whether we are progressing or regressing in our spiritual
achievements (saadhan)? Swamiji: The less that we are attracted
to in the world and the more that our attachment to God increases, that much
we have progressed in our spiritual achievements. On having made spiritual
progress, there is less attachment and aversion in relationships. There is a
peaceful feeling and ever cheerfulness and contentment. There is less elation
and dejection in worldly affairs. There is less happiness or sadnesses from
gains and losses. From
"Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji |
|
Question:
How
to let our spiritual practices (sadhana) be free of doubt? Swamiji: Yes! it is important to let
the spiritual practices be pure i.e. free of doubt. If there is any doubt,
remove it through books, questions, inquiry etc. Even if you think that the
world is real, then it is no problem to stick to that view. But if you have
any doubt about it, then remove that doubt by thinking over it, discussing
until the doubt is clarified. If you believe in the existence of God (Soul),
then without any doubt stick to this view. Being free of doubt is essential
in one's spiritual practice. You may follow any spiritual
practice, but follow it without a doubt. It will be very beneficial.
But when one has doubt, he perishes. The Lord declares - "The man who is
ignorant and who is of a doubting nature, perishes" (Gita 4:40). The
Lord declares, "the doubting self has neither this world, nor the world
beyond, nor any happiness." (Gita 4:40). We doubt that some people may have
attained God Realization. In fact we doubt and do not even accept that we can
attain God or Self Realization. When we ourselves have doubts, how can we
ever attain God Realization? Do not create obstacles. Do not
close the door by doubting. Open all doors today. Accept that the same God is
present in an exalted soul and in us. Acceptance will open all doors.
Open the gates of your mind and self. Nothing new needs to take place or
needs to be learned. When we say - I cannot accept, without first having
complete understanding or without making logical sense, we are closing the
door. Accept it first. This is my sincere request to all of you. All are born
of God and all are dear to Him. He loves all. His Grace is equally on all.
Just accept without any doubts and the rest will happen by itself. From "Jin Khojaa Tin
Paayiya." in HIndi by Swami Ramsukhdasji, page 63 Question:
How
to attain Perfection in Spiritual Practices? Swamiji: If a spiritual aspirant
does not improperly use available circumstances and attained things, then he
will be established in "Karma Yoga" (Discipline of Action). This
means there will be nothing more left for him to do. If a spiritual aspirant,
does not disrespect what he knows to be true, then he will be established in
"Jnana Yoga" (Discipline of Knowledge). That is, there will be
nothing more left for him to know. If a spiritual aspirant, does not depend
and rely on the world, then he will be established in "Bhakti Yoga"
(Discipline of Devotion). That is, nothing
will be left for him to attain. The mistake that a spiritual aspirant
makes is that he does not make proper use of those things that he has
acquired or the circumstances that he is placed in, and he desires things and
circumstances that are not attained. He does not give importance to his
knowledge, and instead gives importance to things that are destructible. He
does not have faith in God and instead places trust and faith in the World.
Because of these mistakes, there remains for him to do, to know and to
believe. Such a spiritual aspirant does not attain perfect realization. If a sadhak (spiritual aspirant)
make proper use of acquired things, then he will become capable of respecting
his own knowledge, and by respecting his own knowledge of truth, he will
become capable of having faith in God. On attainment of any one of these
three yogas, Karma Yoga, Jnana Yoga and Bhakti Yoga, the other two will be
automatically attained. But if the sadhak becomes insistent on his own
spiritual practices and develops an ego from his practices and spiritual
achievements, then attainment of any Yoga will be difficult. For a sadhak
that does not hold on to his insistence and his ego, for him, truth will
naturally manifest within. A sadhak must be cautious and
alert, that no actions that are contrary to his spiritual practices are done by
him. By not doing actions contrary to his spiritual practice, the sadhak will
naturally and automatically progress spiritually. And by doing actions that
are contrary to his spiritual practices, a sadhak will cause his own
downfall. The point is human beings have a desire to do something. If he is
not doing things for his spiritual progress, then he will be doing something
for his downfall. This is because it is the nature of this world to be
constantly in motion, doing things. Therefore a sadhak will either be growing
spiritually or falling down-wards. Therefore whatever be a sadhak's race,
caste, creed, class, organization, group, etc. he will have to give up any
actions that are contrary to his spiritual practices. In other words, misuse
of attained things, disrespect for his knowledge and faith and dependency on
the World, all three of these, he will have to give up. It is only by giving
up these three, that he can attain perfection in his spiritual practices. From "Jin Khojaa Tin
Paayiya." in HIndi by Swami Ramsukhdasji, page 63 |
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Question:
We
are following the devotional path, how can we make progress on this path? Swamiji: The main obstacles to
spiritual progress are the worldly relations that we have assumed in our lives,
to be ours. It is the attachments (moha) that we have assumed with the world.
Become free of these attachments. Our family members are a great attraction
and a source of attachment. "moha sakal byaa din ...." God asked
Arjuna, if he had understood the Gita ? and Arjuna replied, "Nashto
Moha, Smriti Labdhvaa, Tat Prasaadaa" All attachments are wiped out, and
the Truth is now recollected, only by Your grace. "Karishye vachanam
tavah", I will follow Your command, Your words. Therefore, do only one thing, lift
off all attachments, even things like - let me remain healthy always, is an
attachment. When selfishness is sacrificed, then it will all be easy. The key
point is that dependence should be only on His grace, His mercy. "Aap
kripa ko aasaro, Aap kripa ko jor; Aap binaa dikhe nahin, teen lok mein
Aur." Pray! At all times pray! While
walking, sleeping, eating, waking, while doing anything, simply pray. From "Jin Khoja Tin
Paayiyaa" in Hindi pg 64 by Swami Ramsukhdasji. Question:
What
is the main reason for doing things against one's spiritual progress? Swamiji: The root of doing things
against once spiritual progress is attachment to desire for enjoyment and
pleasure. Attachment to desire for enjoyments is the greatest obstacle in
Self / God Realization. When there is intense desire for enjoyment of
pleasures, then giving it up appears to be very difficult, rather impossible.
A spiritual aspirant is totally independent in giving up attachment to
enjoyment of pleasures. He can give this attachment up through inquiry and
reflection. By thinking / inquiry, he can come to the understanding that he
wants happiness that has no shortage or limitation, and that never ends. "Yam labdhvaa chaaparam
laabham manyate naadhikam tatah; yaasminnisthato na dukhen gurnaapi
vichaalyate tam vidhyaadukhsam yog viyogam yogasanjitam." (Gita 6:22-23) "Having gained which state,
he does not reckon any other gain greater than that, and wherein established,
he is not shaken even by the greatest affliction." "this separation
from the assumed union with pain, is called Yoga." Human beings are blessed with
immense ability to think, reflect and discriminate between truth and untruth.
If he chooses to not think, then it is his mistake and error. It is his lack
of prudence and attention to what is important. It is a rule that through the
enjoyment of pleasures, the object enjoyed is destroyed and at the same time
it leads to the enjoyer's downfall and decline. Just like with passion and
desire when one indulges in wealth and material goods then that money is
destroyed (used up) and one falls down. When importance of wealth, desire,
greed, attachment, inertness, slavery etc. comes in him, then it leads to his
downfall. When one indulges in enjoying and eating food, not only is food
consumed and destroyed, but also one takes a fall. The increased desire for
enjoying foods and increased attachment to food is a sure downfall. From "Jin Khoja Tin
Paayiyaa" in Hindi pg 64 by Swami Ramsukhdasji. |
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Question:
Why
do all people not take refuge (surrender, sharanagati) in God? Swamiji: Those who embrace the
demoniac nature and whose knowledge (discrimination) is veiled by illusion –
out of them the very evil and sinful deluded persons don't take refuge in
God. (Gita 7:15) From "Gita Madhurya" in
English by Swami Ramsukhdasji Question:
Then,
who takes refuge (sharanagati) in God? Swamiji: Four types of virtuous men
– the sufferers, the seekers of wealth, the seekers of knowledge and the men
of wisdom, worship Gpd i.e., seek refuge in God (Gita 7:16) From "Gita Madhurya" in
English by Swami Ramsukhdasji Question:
What
happens when one surrenders and takes refuge and depends on only God? Swamiji: God says in Gita that he
who facing away from the world, in whatever way (inner feeling) he approaches
God, takes refuge in God, even so does God seek him in the same manner. All
beings are deeply impacted by God’s inner sentiments, by which they too
renounce selfishness and pride, and become alert, quick and prompt in the
welfare of the world. (Gita 4:11) From "Gita Madhurya" in
English by Swami Ramsukhdasji |
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Question:
How
do we deal with unfavorable situations? Swamiji: In God’s happiness is our happiness.
When we follow His directions, He becomes indebted to us. When a situation
comes to us (from God), then why must we question? All unfavorable situations
(pratikulataa) result in eradication of our sins. It is almost as if the debt
is getting paid off. During low periods (unfavorable
situations) in one's lives, many devotees have become great Saints. When you
read the life stories of many great Saints, you will see that they have
experienced many hardships. In situations when you are harassed, people do
not listen to you, people scold you, they are mean to you, your health is
failing, you are unemployed etc., all of these situations are nothing but in
your favor. They are cleansing your sins. There is lot to gain from
unfavorable situations (pratikultaa). In good times, our nature and our
habits are likely to become bad. For rich people, salvation is more
difficult. Money and the extravagant spending habits, the lifestyle of
pleasure and gaining happiness from wealth, all of this leads to spoiling one’s
nature. Simply accept that unfavorable
situations are God’s grace. They are His sent, for our betterment and for
uplifting us. It may be difficult to bare unfavorable situations, during the
time that one is going through it, but at all times know that there is
immense gain in these situations. Have no desire of your own. What
ever it is that God wishes, remain happy in that, at all times. If there is
any doubt about what I am saying, then speak up. Remember these two points at all
times - During favorable times, serve others. These favorable times have been
given to you, only to serve. And during unfavorable times, see His grace, see
the cleansing taking place and remain ever joyful. From discourse by Swami Ramsukhdasji,
in Hindi on Sept 2, 1992 at 5:00 pm |
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Question:
How
do we deal with life during an illness? Swamiji: Swamiji: Consider illness
as a penance (tapasyaa). In penance (tapasya) there is some hardship, but in spite
of hardship, there is no sorrow. There is a deep-rooted feeling within that I
an doing austerities. Illnesses can be viewed just like penance /
austerities. Just as if you are going through it with your own will.
Illnesses are wonderful austerities. That which is received (e.g.
illnesses), is a means to eradicate our sins. The situations and
circumstances are provided by God, for our betterment, for our upliftment and
therefore must be viewed as an opportunity for austerities. Even when extreme
fever comes, man is capable of feeling joyful from within. Having the inner expression
(bhava) and feeling of “Vasudeva Sarvam” (All is God), one can view this
situation as God has come in the form of a fever. Now, when God has come to
us in this form, what offering (bhog) can I make to God who has come as
fever? In this case it is medicines that we must offer (bhog) to God. But
deep within is the joy that God, has come to us in this form. It is a
wonderful feeling. Just like you feel so happy and
relieved when a thorn is removed from under your skin, even though a needle
is used and it hurts when removing the thorn, yet you feel good because you
know the thorn will come out and there will be much relief. We must view all
such unfavorable situations that come in our lives in the same way. The inner
Self is becoming pure during these unfavorable times. This is a very joyful
feeling. Let us therefore always remain happy in every situation. To the
extent that we should have no wish or desire of our own, including the desire
of getting back well quickly. See the current situation as a gift, a grace
from God for your upliftment. “Jaahi vidhi raakhe Ram, taahi
vidhi rahiye.” How ever, the Lord wants to keep me, so I will joyfully
remain. From discourse by Swami Ramsukhdasji,
in Hindi on Sept 2, 1992 at 5:00 pm |
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Question:
What
are the main obstacles in our intent to do good to others for their benefit
(parhit) and well-being? Swamiji: In reality, selfishness is truly
the only obstacle. Truly speaking, those things that we desire are not
necessarily attained from having selfish motives and intentions. On the
contrary, when we have inner intention of seeing to the welfare of others
(i.e. giving up our own selfish interests), our own interests are also taken
care off! Even an animal will come to the service if we have an inner feeling
of the welfare of all. From
"Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji Question:
Singing
the glories of the Supreme, meditating on That One and the various spiritual
practices are all to be done for the benefit of others – if this is true,
then to this day no one person's spiritual practice has attained fruition,
since so far all have not benefited or received spiritual uplift? Swamiji: Here the main point is not
about the actual welfare of all, rather it is about sacrificing, giving up
our selfishness. Let us for now leave aside the welfare of all, as even one
person cannot truly uplift another, but he can certainly give up his own
selfishness. Seeing to the benefit of all is a spiritual practice, it is not
in itself the end. From
"Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji Question:
Instead
of thinking of our own betterment and benefit, why must we see to what is
beneficial for others? Swamiji: Having the thought that I
should be uplifted or gain spiritually - this self-centered attitude is the
main obstacle in our spiritual growth. As much as we do for other's betterment,
that much our selfishness will diminish and ultimately vanish. The more our
selfishness reduces, to that extent we will benefit and be spiritually
uplifted. From
"Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji |
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Question:
Seeing
a sad and unhappy person, we are saddened, and with that a relationship is
formed with that individual - then how are we to be released from this
bondage? Swamiji: This relationship does not
lead to bondage. However by seeing an unhappy person, and feeling sorry or
saddened, it generally means that something that was rightfully belonging to
the unhappy person, is currently in our possession. We must therefore engage
in utilizing those things in serving them. From
"Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji Question:
Seeing
a sad and unhappy person, we are saddened, and with that a relationship is
formed with that individual - then how are we to be released from this
bondage? Swamiji: This relationship does not
lead to bondage. However by seeing an unhappy person, and feeling sorry or
saddened, it generally means that something that was rightfully belonging to
the unhappy person, is currently in our possession. We must therefore engage
in utilizing those things in serving them. From "Prashnouttermanimaala"
in Hindi pg 45 by Swami Ramsukhdasji |
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Question:
How
to experience constant Worship and Remembrance(Upasana) of God? Swamiji: There are two ways one can
experience uninterrupted worship of God 1) The Five Nectar filled principles
(Panchamrit) (i) I am God's; (ii) I stay in His
abode; (iii) I do His work; (iv) I receive fruits/gifts (prasad) that He
bestows on me and (v) I serve His people with gifts received from Him 2) God is Everything From discourse in Hindi by Swami Ramsukhdasji
Question:
Can
you explain how “I am God’s” results in constant Worship and Remembrance of
God? Swamiji: First accept that "I
am God's. Just once with a simple, straightforward heart accept that I belong
to God. When you are God's, then you will not need to do anything for His
remembrance and worship. Your every action will become His worship. From discourse in Hindi by Swami
Ramsukhdasji Question:
Can
you explain how “I am God’s” results in constant Worship and Remembrance of
God? Swamiji: What you see is only God,
and what you experience is His divine play. Whatever you are seeing,
you are seeing only God, because in this world there is nothing else besides
God. There can never be anything else. Whatever you are doing is nothing but
worship of God. And in those activities that others are doing, see God's
divine play and continuously remember Him only and remain ever joyful. From discourse in Hindi by Swami
Ramsukhdasji |
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Question:
How
can I become intensely engaged in God? How do I develop a deep longing for
God? Swamiji: Call out to God. Cry out
for help. Besides God, who else will be there for you? All others are also
awaiting their own fate, their own end. To have this deep longing for God, is
when you cannot live without God. Pray to Him, call out to Him for help! Pray
and ask Him, how can I have this deep longing for You, my Lord? How can I
become such that I cannot live without You? From discourse in Hindi by Swami
Ramsukhdasji on Dec 14, 1995 at 5:30 pm Question:
How
can I become intensely engaged in God? How do I develop a deep longing for
God? Swamiji: Call out to God. Cry out
for help. Besides God, who else will be there for you? All others are also
awaiting their own fate, their own end. To have this deep longing for God, is
when you cannot live without God. Pray to Him, call out to Him for help! Pray
and ask Him, how can I have this deep longing for You, my Lord? How can I
become such that I cannot live without You? From discourse in Hindi by Swami
Ramsukhdasji on Dec 14, 1995 at 5:30 pm |
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Question:
What
are the qualities of a Yogi? Swamiji: Equanimity - The Mark of a
Yogi From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
is the key means that enables a man to become a Yogi? Swamiji: Gita says - Actions without
motive are the means that enables a man to become a Yogi (equanimous). For the
same man, when he is established in Yoga, tranquility of mind is said to be
the means to attain God Realization. i.e. the Yogi should not enjoy the
tranquility which he gets by renouncing the world. (Gita 6:3) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
are the marks of a man who has attained Yoga? Swamiji: Gita says - such a Yogi,
ceases to have any attachment either for the objects of sense or for the
actions and he renounces all thoughts of the world. (Gita 6:4) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
should a man do to attain Yoga? Swamiji: Gita says - he should raise
himself by his own effort and should not degrade himself; for one's own self is
one's friend and one's own self is one's enemy. (Gita 6:5) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji Question:
What
are the marks of a Yogi who has attained God? Swamiji: Gita clearly states - His
mind is satisfied with knowledge and self-realization. All his senses are subdued.
He remains unshaken under all circumstances. To him a clod, a stone, a piece
of gold are the same. Such a Yogi is called equanimous. He regards
well-wishers, friends, neutrals, mediators, the hateful, the relatives, the
saints, and sinners alike. Such a man with equanimity stands supreme. (Gita
6:8-9) From "Gita Madhurya" in
Hindi by Swami Ramsukhdasji |
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