॥ Shri Hari ॥
Good
Fortune through Proper Use
(Sadupyog se Kalyaan)
Tvameva Maata Cha
Pita Tvameva
Tvameva Bandhusha Sakhaa Tvameva
Tvameva Vidyaa Dravinam Tvameva
Tvameva
Sarvam Mama Deva Deva
Swami Ramsukhdas
Good
Fortune through Proper Use
(Sadupyog se Kalyaan)
Men
have given great importance to things and persons, but really speaking, they are not that important. The importance is in their good use. They can be used correctly or they can be
misused. If they are rightly utilized,
then every place, time, thing, individual, situation etc., can lead
to a man’s welfare. Man is independent
in proper use or improper use. No one is independent in making the situation favorable for his self.
Firstly
men give great importance to things, but they pay no attention towards their
proper use. Therefore, they become dependent. They get bound. What to do in front of them? How to do?
Such fearsome circumstances come their way. To be saved from these, it is essential to learn, how to put
these things to proper use? Situations
come and go in front of man. They keep
changing. No situation remains the same
at all times; nor
things remain the same; nor individual remain the same; nor the state and condition remains the
same. They all keep changing. If these changing things are put to the best
of best use, then it will be the kind that will lead to good fortune.
First
and the foremost the point that has to be understood is that you and your
situation, you
and your things, you and your
state, you and your associations, you and your space, you and your time - these two are separate. The
point is that all those things that are born and later destroyed they are all a
part of “Nature” (prakruti), and you are a part of God. You are the kind that remains perpetually
forever. But, those things that are born of Nature,
are the kind that continuously and always change. Never for a moment do they stay the
same. Its unions and separation is
taking place every moment and all the time, like the flow of the river which is
constantly surging forward.
You
are the one to remain -
“Nitya sarvagatah sthaanurachloyam sanatanah” (Gita 2/24)
You are eternal, constant, and
these all (body, world) are changing.
Why would the constant be influenced by the changing objects? The reason is - that which is constant
establishes a relationship with the changing.
The body and you, (the one residing in the body) are two separate. You are not the body and the body is not
yours. But the mistake is that you have
created a sense of I-ness (ahamtaa)
and Mine-ness (mamta)
with the body. You have situated
yourself in the body, so a sense of I-ness “ahamtaa” is born and by accepting that the body and
various things are mine -
a sense of mine-ness (mamtaa) is born.
Due to sense of I-ness there is distinction,
inequality (bhed-bhaav), and due to sense of mine-ness (mamta) there is conflict, friction (sangharsh).
Both these lead to bondage.
Saints
and great-souls say to renounce “me” and “mine”. The renunciation of objects / things is
happening on its own. At every moment all
the things of this world are being set-free from us. This point has to be paid great attention
to, to be known and understood. A
thought comes to my mind to talk and listen about this daily, and contemplate
on it. This scene itself is going to
disappear. That seeing is enrolling into
not-seeing. All-in-all, the entire world
is moving towards death. The
whole universe is going towards the final dissolution. The number of days that we have spent, that
many days we are nearing death. One day, nothing will
remain, and that day too, is nearing! As
many bodies that are there, they are all-in-all every moment going towards
death. There may be doubts about whether
some other work gets completed or not, but there is no doubt about whether
one will die or not. No one can say
about the future as to what will happen,
how will it happen, whether it will happen or not - in all of this there may be
uncertainties, but there is no
uncertainty or doubt about whether one will die or not. No one can say about the future as to what
will happen, how
it will happen, whether it will happen or not;
however “dying is a
certainty”, this can be said absolutely
and fearlessly without any doubt.
What is bondage? That which does not change, has accepted it oneness with the
changing – this itself is bondage. If a man of discrimination is able see
separately the changing and the change-less i.e. that the thing that is changing
is not my true self, and that my real nature is changeless. If he experiences so, then today itself he, will be liberated.
You must have proper knowledge of this point. It is not just to be learned. We can learn from books, after learning we can be called a
scholar, but in reality, the one who has learned it not the scholar, it is the one who knows with certainty, he is
a scholar. By studying it, the work will
not get done. The one who only learns,
he is like a parrot. If you teach a
parrot he will he will learn to recite “Radhekrishna-Gopikrishna” And
whenever you ask him, he will repeat it.
However, when some cat comes and attacks it, then it goes “Te-Te. O’ now at least
repeat the name of the Lord at the last moment, which will lead to your
benediction. But he simply does not
understand what is that Lord’s Name?
Even
if only learned, but
the name of God comes then too it will lead to salvation as has been shared in
tales in the Puranas.
“Govindnamgrahansheshaadharam viduh” - for whatever reason if at the very last
moment of one’s life, if God’s name comes then all sins will be destroyed. There was a prostitute who while teaching
her parrot to say “radhekrishna-gopikrishna”, was suddenly bitten
by a snake. She kept repeating “radhekrishna-gopikrishna”,
and attained salvation. It has also
come in the stories by saints. One day a hunter was roaming the forests with
his bow and arrow to hunt some animals and birds. There was a cuckoo on a branch of a
tree. On one side was the hunter
targeting the cuckoo with his bow and arrow and on the other side was a hawk, diving to pounce on
the cuckoo. During such troubled times,
the cuckoo, called out to the Lord, Due
to impressions from previous births, even animals and birds have such
sentiments, which are not present even in human beings. One does not know when the past influences
awaken in an individual. Suddenly a
snake appeared from the tree and bit the hunter. The moment the snake bit, the hunter’s hand
became unsteady and arrow was released which pierced the hawk. Both the hunter and the hawk died and the
cuckoo was protected.
A
hunter killed a deer in the forest and was carrying it and walking. On the way, being exhausted, hungry and very
thirsty he sat under the shade of a tree.
On that tree was a tamed parrot, who had escaped from his cage and landed
here. A snake came out of the tree and
bit the hunter. The parrot called out “Ram Ram”. The hunter heard the name of
the Lord, so he too uttered - “Ram Ram” and immediately died. The messenger of the God of Death arrived to
take him away to God’s abode (Vaikunth). Even Lord Parashadon
said - it is
because he was repeating the name of the Lord at the last breath that he will
attain salvation. They both began to
argue. To reaching a conclusive ruling,
all the sins were weighed on one side of the scale and on the other side, the Divine Name was weighed, the end outcome was that the Divine Name
weighed heavily, and the hunter attained the immortal state (from Karunasaagar
67-70)
God’s Name is Infinite. There
is immense power in God’s Name. One cannot measure the sins in comparison to
the Divine Name. Just as, for burning a
bushel of cotton, all you need is a single match stick, then do you need forty
match sticks to burn one ton of cotton? Here
there is no such equivalence. It is not
that the more cotton there is, the more fire will be
needed to burn it. Similarly, the more the sins,
the more the Divine Name repetition,
there is no such thing. A building may
have been in complete darkness, but on lighting a single candle, the darkness
disappears. The world and this
life is momentary,
perishable, going away, getting destroyed, but God, God’s name,
God’s glories, God’s radiance and
influence will remain constantly and eternally. The one who is flowing has no power what so
ever, in front of the one who remains.
The body, senses, etc are perishable, changing and the Self (jivaatma,
embodied soul) is imperishable,
unchanging, therefore let us have
a proper understanding and knowledge of these two. It is a great mistake to take the support of
the perishable and to regard it as one’s own. On having money, my work will be completed; on
having family I will be alright, I will
be able to do so and so with this body;
I have many remarkable capabilities;
I am very educated, I have a very
high post (position;, I have much
authority etc. These
are all going to change and come to an end.
If you leave the support of all these, and only take the support of God, then
you will be greatly benefited.
First
and the foremost the point that is most essential to know is about the two things
– perishable and the imperishable. To
know this is man’s main work. God has
started to speak about this from the very beginning in the Gita. From Gita 2/11 to Gita 2/30, the Lord has talked about real – unreal, eternal-temporary, body-indweller in
the body, he has talked about the
differences between the two. On clearly
understanding the differences between the two, all the spiritual disciplines
such as karmayog, jnanayog
and bhaktiyog become easy. Without understanding the differences, the spiritual practice
becomes difficult. If the differences
are clearly understood, then you will rise above the changing9 there is no
doubt about this, because as such we are above that which is changing. What is the difficulty in experiencing what
we already are? Eternal and temporary, real and unreal, imperishable and perishable – on clearly
understanding the differences between them self-realization will take place and
one will be freed from the cycle of birth and death. On association with the modes of nature, attachment,
fondness, attraction themselves are the main cause of birth and death - “kaaranam gunasangosya sadasdhyaonijanmasu”
(Gita 13/21).
Many
brothers say that what to do,
our mind does not remain fixed on God and with that nothing will
happen. If the mind does not engage in
worship and reverence of God, then what is the benefit of doing “bhajan”. You are reciting “Ram Ram” without engaging the mind, there is
nothing – many others also take such conclusive decisions. Quickly giving your decision and opinions to
others, your agreement and compliance, is not using the intellect. You ask them, have you done this and seen for
yourself? There are many great herbal
medical doctors for a cure,
but nowadays every man wants to cure. Give so and so to him, he will become
alright. Do not give so and so, by that he will not
get cured - these kinds of advice are
given even while on the move. Ask him
whether he has read Ayurveda? Acting like a doctor? This is called indigestable
intellect.
Goswami
Tulasidasji Maharaj
entire life was spent under the shelter of the Lord’s Name (Ram Ram). First his
name was “Rambola”, because the moment
he was born, he uttered the words
“Ram”/ The name Tulasidas,
came much later on. He says -
Bhaayam kubaayam anakh aalasahun |
Naam japat mangal disi
dasahun || (Manas, Balakand 28/1)
Immediately
on taking the Lord’s Name auspiciousness happens in all the ten
directions. Even if the Name is repeated
with bad feelings,
then too it will do only good.
But people say that if the mind does not become engaged in divine name
then so be it! Brothers and Sisters, pay
attention and listen to what I am saying and think over it. First you mind will become engaged and then
you will recite the Lords name, this will never happen. As you repeat the name of the Lord , the mind will become engaged. At the very minimum, begin to repeat the Lord’s name. People don’t themselves
do anything and they say that – if the mind is not engaged then there is no
gain in this. And saying so, they make others also give up their spiritual
practices! You too are going to hell and
also taking others with you.
Gentlemen! What is the main
dangerous thing?
The
attachment that we have to perishable things, the dearness, the attraction,
this is what is dangerous. It is the
fondness for the perishable that will make you cry -
“priyastvaam rodayati.”
Worldly
attraction is a
sign of ignorance. It is indication of foolishness - “raago lingamabodhasya chittavyaayaambhoomishu” The extent of pull towards the
perishable, to that extent one is
foolish. One lights a fire on the “kotar” of a tree, and then looks towards the heavens in
anticipation, that when will the tree become green? When will it bare fruits and flowers, then this is foolishness no doubt. In the same way, there is attraction toward the world,
and then you look expectantly for happiness and peace, but this will never
happen!
What
does man do? He continues to increase
his attraction, but he desires peace.
Let me have so much money, then I will be
happy. Let me have that many possessions
then I will be pleased. O’
Brothers! Happiness does not come from
having wealth and prosperity. This is your misunderstanding, if you doubt then
test it for yourself and see. He who
has the most amount of money, meet him
and ask him, 2ou do not have any king of unhappiness in your life, do you ?
There is no sort of lack of peace within you, is there? He will reveal his hidden truths, then you will be able to reconcile and clarify!
One
house was filled with man rats. To kill
them would not be proper. Best would be
to trap them and release them in the forest, where they would be safe - thinks so, he purchased a mouse trap. He places a piece of bread inside, and kept
it in a dark spot. Now the rats arrived
and surrounded the trap were thinking that if somehow they could grab hold of
the bread that was inside the trap then they will be blessed! Searching and searching they were able to
find the entrance to the trap, the moment they stepped in the spring
was released and few were trapped.
The
ones outside felt the ones trapped inside were rejoicing, and they were stuck
outside. In this way, more mice continued to get
trapped. This trap was created by
someone else, but the trap that we get trapped in, that is our own creation.
He
who has less money, he sees that by
whichever means – through cheating, lying, treachery, stealing etc,
if he can accumulate money, then he
will become happy. On having money,
there will be much enjoyment, it will be a lot of
joy. Those who are unmarried see the
married people having a lot of fun, we are left behind. In whatever way, our marriage should take place. When they get married and asked – Jai Ramjiki! How
are things? Then they say - Man we are
trapped! Before when working in the big
cities, there were no problems, I could live anywhere, now with children and family, it has become
very difficult! Where to keep the
children? How to keep them? Their education has to be arranged for, when they grow up
their marriage has to be arranged. It is
quite difficult. Similarly many say the
rich are very happy, they enjoy lot of rest and relaxation, Stay with them and see for
yourself. They do not get a restful
sleep at night. They cannot eat food on
time. Even though it may be two in the
afternoon, they may have not had time to eat their “roti” (bread). At night it turns 11- 12 o clock. There
have been many such examples. I am not
saying those things just like that, I have seen these myself and sharing
these. Things in the books are genuine,
as the Rishi-Munis had experienced in their
deep meditation and contemplative stages and only thereafter they have
written.
This
is about a gentleman in Calcutta who was a business man and a trader. He used
to say that why do rich people not come for satsang? They have so much money that even if they
sit around and eat, their wealth will not be exhausted. Then, why do the not come for satsang? He repeated
said so. Now he too has a lot of money,
and he too has stopped coming for satsang. Now he does not get time for satsang. I asked
to him, before you used to comment on the rich men not making time for satsang but, now you yourself are not coming, why? He replied - How do I come? The business has grown significantly, and I
don’t get the time.
As
the water increases in a lake, proportionately increases the
slug. First it is less, then it becomes more.
As the money grows, so does the poverty grow. However, men never pay attention to this. He
never thinks about this. An ordinary man is
hungry for hundred or thousand rupees, but a man who has thousand, is hungry
for lacs. A millionaire is hungry for several
millions. As the wealth increases, the hunger for it also increases. An ordinary man is not hungry for
millions. But no one looks towards
that. They only see that they have acquired
lots of money and are enjoying.
Brothers, pay attention! One does not need a lot of money. However much of money you have, utilize that
itself in the best of best possible work.
That will lead to many virtues.
It is not a rule that the more the money that you acquire, that many
more virtuous deeds you will incur.
However much is your strength, however much you can spend, by spending that
much you will be benefited. A rich man
will spend a lot, then he will be benefited. An ordinary man will spend a little and will
be benefited.
Yuddhishtir Maharaj perform a very big Yagna (sacrificial fire ceremony). He kept Duryodhan
at the treasury. His enemy he kept in
charge of the treasury, so that the more he loots, the greater will be the
sacrificial ceremony. Nowadays, people keep very miserly people in
charge of the treasury. A miserly person
will be a disgrace. Duryodhan
gave ten times the amount of money, by which there were praises from all
directions. The Brahmins were
praising! Saying Yuddhistir
Maharaj has perform an exceptional “yagya”. During that time a mongoose came there and said in human language that in
this forest he saw a “yagya” performed by a
Brahmin family, and this yagya is nothing in
comparison to that one. He asked what
did you see? The
mongoose said - A
pure Brahmin, his wife, son and
daughter-in-law, these four were living in that forest. The Brahmin’s nature was on of
sacrifice. They make do with the bare
necessities. After the fields are
harvested, the Brahmins
take possession of the grains that fall on the earth after the harvest. This family sustained their lives from
picking up those grains.
One
time the Brahmin did not get food from anywhere. One day, he found some barley, in a barley
field. He picked it up and brought it
home to the family. The mother and wife, ground it into
flour and roasted it and prepared bread.
All four family members were hungry for several days. They made five parts of that bread.
When
the food is prepared,
it is a sin to eat everything that is prepared. He who prepares a meal only for himself and
eats it, is a sinner that devours sins -
“Bhunjate te tvadham paapaa
ye pachantyaatmakaaranaat” (Gita 3/13). Manuji has
said - “Kevalaaghi bhavati kewalaadi” He who prepares food only for himself, is a devourer of sins. If food is prepared then it is a duty of a
householder to be hospitable to his guests.
God has given the responsibility of rearing and upbringing of all human
beings - students
(brahmachaari), hermits (vaanaprastha), and renunciate (sannyaasi) to a
householder (grahastha). Therefore if anyone comes to the house, then
give them something. It is not
that they have to be well-fed, simply give them something. There is a saying that respond with your
hands, not with
your speech.
The Brahmin, made an offering of
the food to God, then he divided the bread
into five bowls and went outside to look for a guest. After the food is prepared, one must wait in anticipation for a
guest as long as it takes to milk a cow.
If a guest does not arrive, then removing and keeping his portion
aside, one can eat. If the guest arrives
before beginning your meal,
then first serve him and thereafter one must eat. At that very same time a Brahmin
arrived. He was offered the portion of
the food “bhikshaa” that was saved for the guest. He finished the portion and still appeared
hungry. The householder Brahmin
gave his portion. The guest Brahmin, devoured that as well. The wife said, that the guest appears to be
still hungry, I can give my portion to him. The Brahmin
explained to her, you are of the female race, that have
a tendency to feel very hungry. You will
be unable to bare the hunger. When we
have respectfully invited the guest and given him a portion, our duty has been fulfilled. You do not be concerned. The wife said, you have remained hungry and I should
eat ? Such a thing can never
happen. On much insistence by the wife, her portion too was
given to the guest. The guest devoured
that as well, and still remained hungry.
Now the son, requested that his portion also be given to the Brahmin
guest. The father said, that at your
young age, the fire element in the body is strong and hunger can be intense,
therefore you should eat. The boy
willingly gave his portion as well to the Brahmin guest, who ate it all. Now the daughter-in-law gave her portion, and thereafter the
Brahmin felt satisfied with his meal. It
is not an ordinary thing to give food to someone, while you remain hungry. It is very difficult. You have heard, and I have said, what is so
difficult? One knows when something like
this takes place. All four were pleased
on giving up their share, thinking they have greatly benefited. The guest appeared in his real form as Dharmaraj and said that you all are very
righteous. I was only testing you
all. I have lost, and you have won. You have gained victory over righteousness. You all will go to heaven. They all went with
Dharmaraj.
The mongoose said he saw all of this!
Holy water was sprinkled over their food bowls, and when the mongoose came
in contact with that water,
wherever the water touched his skin, those parts of his body
turned into gold. Therefore his partial
body was golden. When the mongoose heard
about Yudhirstir’s yagya,
he came there, and tried to roll myself in the yagya place, but nothing happened. Not a single hair of his had turned to
gold. He therefore said - why are you
engaging in false praises of this yagya?
Now think, after much charity and virtuous
deeds, Yudhishtirji’s
yagya was not as good as the Brahmin’s. It is not that on giving more donations, more merits will be
accumulated. A woman thinks that if I
have money, then I will do more charity, I will donate so much for special
prayers, I will
take special holy baths, I will do this
and that. So many other divine desires
come to mind! Sisters! Do that which is within you means. Just as, there is a tax
on the goods. But if you don’t
have any goods, then what is there to pay for?
Tax is applied only to what you
have.
Satt saaru baantiye, “naapo” kahat naraam |
Nipat nakaaro na
deejoye, und dekh gharaam ||
A
poet named “Naap” once said that man gives charity
according to his capacity. Feeling a lack
of things in your house, do not outright say “No” to
anyone. Rather give something or the
other.
If
you give as per your capacity, then it will be a great offering. The glories are of the proper utilization of
things. It is not that when you have
more money, then you will do more charity; visit holy places, perform austerities, fasts etc,
organize grand lectures, but what
to do, we do not have any money! Gentlemen!
If
you do not have money, then you are not obligated to do charity, visit holy
places, observe fasts and perform
sacrificial fires etc. You only expect from a small child what he is
capable of doing. Does God not know as
much as you and is He not as compassionate as you? Does God not know your power and
strength? You only have to do as much
as is within your control. Whatever
abilities you have, circumstances
you have, you must utilize it properly, then your good fortune will not be any
less. That Brahmin’s yagya was not any less than that of Yuddhistir; although he did not even have much food
at home, then too it was greater than Yuddhistir’s
yagya.
Therefore
do not wish that if I had more money, then I would do more charity. Whatever is with you, utilize that in the best-of-best ways,
then that is no small work, it will be
of great significance. I have heard a
story, which I have been told is from Dakshinaatya
Ramayan.
The great battle between Shri Ram and Ravana is going on in full force. At that time a squirrel carrying a piece of
straw in both hands came to Ramji and said, I will kill Ravana! God was pleased with the squirrel, placed His
hands on her, and
by the touch of His fingers, it became a
log of wood. What power does a
squirrel have to kill Ravana? But she applied here total strength, whereby
God became very pleased.
You apply complete and total strength for other’s
well-being and good fortune. God sees
that even on having ordinary strength, you are making an effort towards other’s
welfare, then minimally God should see to your salvation and good fortune. If men of ordinary strength also apply their
full strength working for the well-being of others, then good saints and great souls, are also greatly influenced.
There was a child carrying some heavy goods,
he said in self-praise to his father “Wow!
Look how much heavy stuff I have carried!” However, the father can easily carry the same
goods, in one
hand. The child applied his total
strength to carry the weight,
therefore you say “Wow!”. Similarly Gentlemen ! whatever things, situations,
etc. you
have received, utilize those very same
things properly. You wish that you acquire wealth, good situations and circumstances arise, your body becomes free of disease, then you
will do what is for your eternal good,
but what to do, we do not have
the knowledge, the intellect, no
abilities! In fact, no person has any expectations of you of
knowledge, intellect and abilities.
Even God also does not have any expectation. Whatever you have, that itself use properly, then God will see to your eternal good. Gentlemen!
Situations and circumstances are
not the one to lead to your salvation, to your eternal good. What
will lead to your eternal good, is the knack of
properly utilizing those situations. You think and understand this and make proper
use of the situations and circumstances then with that you will attain
salvation, you will be greatly benefited.
A story that
I had read in childhood comes to mind.
This was from a books called “Birbal
Vinod” where there is a conversation taking
place between the king Akbar and Birbal. One time the King asked that what is a good
weapon by which we can gain victory? Birbal the
wise Brahmin, answered in straight-forward Rajasthani
language - “Osaan” (that
particular moment) !
The king thought that I will test.
One day Birbal went with the king to
the forest. The king’s grace was on Birbal. Birbal used to cook his own meals and eat. He was once cooking his own “roti” (Indian bread) separately and eating it. The king sent a drunk
elephant and left him on the loose. He
wanted to test how Birbal would defend himself? Birbal
saw the elephant coming. There was a
female dog lying on the side. Birbal gave a piece of bread to the dog. As soon as the elephant came close, he lifted the dog
by the leg and threw him in front of the elephant. The dog flew and hit the elephant’s
head. The elephant fled wondering what
problems have come about! Now has anyone
heard of such a weapon for scaring off the elephant? This is the opportune time to scare the
elephant and make him go away. Whatever
opportune moment comes about, that itself becomes the
weapon. Similarly, the moment that
arrives, that
itself is offering (charitable) and an asset.
There is a saying among people that - “chal-balki kheti bhali
belaa-pulko daan |” The moment it rains, immediately sow the seeds, then the work will
get done. That which takes place at the
very beginning (of the rains), will not take place later on. Similarly, there is great value in doing
charity, upon meeting a good recipient.
I have heard the following about Draupadi. Draupadi
was a woman in her previous life. One winter
day, she went to fill water from a river.
A Brahmin demi-god, wearing a loin cloth was bathing in
the river. At that time, the loin
cloth, came loose and was carried away by the surge of the water. Outside many women were
standing. Poor Brahmin was
shivering with cold. Draupadi,
tore a piece of her sari and threw it towards the Brahmin,
but that too flowed away. She tore a
couple more pieces of the sari and hurled them to the Brahmin, but they
too were swept away by the flow of the water.
Then she tore another piece and tied a stone to it and threw that, which the Brahmin
caught hold off. With that sari piece, he
made a loin cloth and wearing it, came out of the river. That lady did not think that how can I tear
off my sari. That one strip of sari, became so long!
When Draupadi was being dis-robed, and her sari was being pulled, at that time God
said -
Aaratvaan ateetko, deevee
cheer ki leer | Mein na badhaayou Draupadi, Tu hi badhaayou cheer ||
Poor Brahmin was shivering in the river waters. To save his face from the shame of being
without clothes, you
tore your sari to give to him. “dussasan ki bhoojaa yakit
bhayi, basan roop bhaye syaam.” In this manner there is great glory of he who
gives charity at the right time, who puts things to proper use.
If you have less strength, if the situation and circumstances are
not so good, then too you were not
fearful, rather you thought that what
should I do at such a time? Then some
solution or the other will come about.
Any person that will be much obliged through you, which will lead to
your good fortune, your eternal good.
Gentlemen! Glories are not of
things, situations etc., but of their use. You can put to proper use favorable times and also unfavorable
times. You can put to proper use fit
body, as well as, an un fit body. Whether you possess a lot or have nothing at
all - both
those situations can be put to proper use.
Therefore seeing your situation do not become
afraid. If you put the circumstances to
proper use, then God will be pleased.
Narayan ! Narayan !! Narayan !!!
From book in Hindi “Bhagwaan mein Apnaapan”
by Swami Ramsukhdasji
Books by Swami Ramsukhdasji,
can be purchased from the online store at:
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