Spiritual Aspirant – Sadhak August 23, 2008

Sadhak (Spiritual Aspirant)

No person can become a sadhak (spiritual aspirant) by doing
prohibited actions.

A sadhak may either turn away from the unreal (Asat, temporary and
changing) or may turn towards the real (Sat, Eternal, Permanent).
Of the two, he will have to do either one of them, then only, the
troubles will go away.

A sadhak must have a firm aim, a determination, a single pointed
goal, that he must attain only God Realization – This firm aim and
remaining unshakable and steafast in it, is extremely essential.

A sadhak must at no time see himself as a enjoyer of pleasures or a
worldly person. He must at all times be alert that “I am a sadhak”.

The more detached one becomes from inert matters, the more a sadhak
gains extraordinariness within himself.

A sadhak is one who is ever alert and cautious.

A sadhak must believe that he is naturally established in
Paramaatmaa (God, Supreme Consciousness) only, which in essence is
true. A sadhak who believes that he is established in the world, he
falls from his spiritual practice.

A sadhak should think that if no one benefitted from him, if no one
was uplifted by him, and if no one was served by him, then how is he
a sadhak ?

A sadhak is not worried or concerned about his spiritual practice,
nor any attainment, nor of any supernatural powers, but it is
essential that for God Realization there must be intense longing.
Worries take one away from Bhagwaan (God), wherease intense longing
can make one realize God.

As long as one is aware of their individuality, till then the sadhak
must not become satisfied.

It is Ok to have differences and to make your life and your
spiritual practices according to the group, the path, the lineage
etc. that you follow, however, to feel bad about the differences in
others, to criticize them, to detest, condemn or hate them, that is
a mistake.

Until a sadhak is not satisfied and not contented with his present
state, till then there will not be any spiritual progress.

A sadhak must minimally have alertness, such that whatever he sees
as perishable, he must not get attached and entangled in it, he must
not give it importance. Make use of perishable things, but do not
accept it’s servitude.

Sadhak, instead of becoming of a particular organization, must
become of the Elemental Essense (tattva vaadi).

For a seeker of enjoyment and pleasures, he likes sleep just like a
friend, but one who is engaged in worship of God and spiritual
practices, for him sleep is bad like an enemy.

For those who are not engaged in the worship of God, for them, this
is Kaliyug. For those that are engaged in worship and devotion of
God, for them, this is the most opportune time, an excellent time.

From “Drops of Nectar” in English and “Amrut Bindu” in Hindi Pg. 93-
95 by Swami Ramsukhdasji.

Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org

Fault August 22, 2008

While living in a family setting, we have to be a living example.
Our duty is not to find faults in others, and not to order others
around, but instead to help them to improve in a constructive and
positive manner. When we start seeing faults in others, those faults
are likely to come in us.

Causing distress to others, seeing faults and defects in others, and
following the path disapproved by the scriptures and saints, are not
easy to root out. However, this can be possible only by continuous
spiritual discipline and constant good company.

Just as we do not wish anyone to do us any wrong, or to find faults
in us or to behave badly with us; likewise, we should not find
faults in others or behave in an undesirable manner with others. A
pleasure seeking person always thinks of his own self, and his own
good. But a devotee of God, does not ever cause distress to others
with either his body, mind or speech.

Even though man may strive for discipline, but if he causes pain and
distress to others, then despite all efforts, he will not make quick
spiritual progress. Therefore, even if we do not care for others, we
should at least not cause distress to them.

It is very important to have no evil or bad thoughts and to do
nothing evil or bad against anyone. By assuming anyone as evil or
bad, we create a relationship with that evil and that evilness comes
in us. That bad thought does not let us become pure. Whatever
feeling is inside, so will be the outcome. God says He likes an
honest and simple person. If we keep seeing faults in others – we
cannot become simple and pure.

Do not see others faults. Accept what is good and reject all the
faults.

All faults stay in the shadow of egoism.

All faults arise due to sense of mine with the temporary worldly
things and desires. This is a rule. From just this one fault
alone, all other faults arise.

Ram Ram

From Swami Ramsukhdasji’s writings – Miscellaneous

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website.
http://www.swamiramsukhdasji.org

You live in the House = You do not become the house August 20, 2008

When you reside in your house, you do not become the house. The
house is separate, and you are separate. You will leave the house
and walk away. You will be the one affected, not the house.
Similarly the body will remain here, you will walk away. The
effects of sinful and virtuous acts will be endured by you, not the
body. Liberation will be yours, not of the body. This body will
turn into soil, but not you. Your true Self as described by Gita
2:24-25 is that the one residing in this body, cannot be cut, cannot
be burnt, cannot be wetted, cannot be parched. It remains at all
times, it is equally present in everyone, it is immovable, it is
stable, it is ancient and it is eternal.

The one that lives in this body, is not seen, it is not something
that one can contemplate and understand, it is called formless. In
other words, knowing and understanding the one that resides in this
body, one should no longer mourn or feel sorry.

Every man wants that he must not die, that he has perfect knowledge,
that he remains eternally blissful. These three desires are all
desires for “Sat” (Existence) “Chit” (Consciousness) and “Anand”
(Blissful). However, man tries to fulfill these innate desires,
through this inert body, because inspite of being a part of
Paramaatma (God, Supreme Consciousness), man assumes a relationship
with the body, senses, mind, intellect and believes them to be his
own. But the truth of the matter is that, man’s innate desires
cannot be satisfied with the aid of this body or this world.
Because this body is perishable, therefore through it, no one can
escape death. This body is inert, therefore through it, one cannot
attain knowledge. This body is continously changing, therefore
through it, one cannot become happy at all times. Thus, to satisfy
the desire that man has of sat-chit-anand (existence, consciousness
and bliss), it can only be possible by being detached (free of
association or relationship) from this body. The body is not the
least bit of an obstacle for a spiritual aspirant, in the
fulfillment of innate desires, rather it is the relationship with
the body that is the obstacle.

Therefore on entirely servering the relationship with this body, a
spiritual aspirant becomes detached from activity (kriyaa) and
objects (padaarth). Both activity and objects are things that
belong to nature (prakriti). On becoming detached (asang) from
activity and objects, a spiritual aspirant’s (sadhak) innate desires
are satisfied. On satisfying these innate desires, a sadhak becomes
established in sat-chit-anand swaroop. On being established in this
self (swaroop), one attains perfection in spiritual practices of
the world (laukik) – i.e. Karmayog and Jnanayog. Believing in the
Self which is a part of Paramatma, and taking refuge in that, one
attains perfection in spiritual (alaukik) practices (Bhakti Yog), in
other words, one attains eternal divine love.

From “Sansaar kaa asar kaise chute?” in Hindi by Swami Ramsukhdasji.

Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org

Tattva Jnana… August 18, 2008

Knowledge of Paramatma’s Essence (tattva jnana – knowledge of true
essence of a thing) is “Actionless” (i.e it has no dependency on any
activity or object, Karana Nirpeksha). Therefore it’s realization
can happen by the Self (atma) alone. Not by mind, senses, intellect
etc.

As long as one sees the perishable as real (existing), till that time
there will not be enlightenment.

On attaining enlightenment, no flaws remain in our selves (Self), and
one sees nothing special (visheshtaa) in one’s Self.

That which is not our true nature (swaroop), if relations are
servered with it(tyaag), then our true Self will be realized (known).

A spiritual aspirant must have no insistence of any sort. Not of
dualism (dwait), nor of monoism (advait). On having insistence, one
does not attain enlightenment.

As long as there is egoism (aham), till that time, pride of one’s
knowledge exists, but true (vastavik) knowledge cannot exist.

As long as one has likes (attachment) and dislikes (aversion) with
regards to knowledge, till that time, one has not realized their true
and essential nature, they have only learned what to say.

To realize one’s essential nature, does not take many lifetimes. If
one has an intense longing, then it can happen in minutes, because
knowledge of essential self is present at all times.

The knowledge of essential Self, does not come through practice
(abhyaas), rather, it happens on giving importance to our
discrimination (vivek). Through practice (abhyaas), one attains a
new state, one does not attain realization of the essence.

As long as Beings do not realize their essential Self (tattva jnana)
till that time, they are trapped and imprisoned in a cage. They
engage in sinful acts according to their own wishes, and they undergo
pain and suffering, per other’s wishes.

From “Drops of Nectar” by Swami Ramsukhdasji in Hindi
Ram Ram

For full online discourses in Hindi, please visit Swami

Krashna Chalisa August 18, 2008

..बंशी शोभित कर मधुर । नील जलज तनु श्याम ॥
अरुण अधर जनु बिम्ब फल । नयन कलम अभिराम ॥
पूरन इंदु अरविंद मुख । पीताम्बर सुचि साज ॥
जय मनमोहन मदन छवि । कृष्णचंद्र महाराज ॥

जय जय यदुनंदन जग वंदन । जय वसुदेव देवकी नंदन ॥
जय यशोदा सुत नंद दुलारे । जय प्रभु भक्तन के रखवारे ॥

जय नटनागर नाग नथैया । कृष्ण कन्हैया धेनु चरैया ॥
पुनि नख पर प्रभु गिरिवर धारो । आओ दीनन कष्ट निवारो ॥

बंशी मधुर अधर धरि टेरो । होवे पूरन मनोरथ मेरो ॥

आओ हरि पुनि माखन खावो । आज लाज भक्तन की राखो ॥

कपोल चिबुक अरुनारे । मृदु मुस्कान मोहिनी डारे ॥

राजीव नयन विशाला । मोरे मुकट वैजंतीमाला ॥

श्रवण पीत्त पट आछे । कटि किंकिनी काछनी काछे ॥

नील जलज सुंदर तन सोहै । छवि लखि सुर नर मुनि मन मोहै ॥

तिलक अलक घुंघराले । आओ श्याम बांसुरी वाले ॥

करि पय पान पूतनाहिं तार्यो । अका-बका कागासुर मार्यो ॥
मधुवन जलत अगिन जब ज्वाला । भये शीतल लखतहिं नंदलाला ॥

जब सुरपति बृज चढ्यो रिसाई । भारी बरसाई ॥
लखत लखत बृज चहत बहायो । गोवर्धन नख धरि बचायो ॥

लखि यशोदा मन भ्रम अधिकाई । मुख महं चौदह भुवन दिखाई ॥
दुष्ट कंस अति उधम मचायो । कोटि कमल कहं फूल मंगायो ॥

नाथि कालियाहिं को तुम लीन्हो । चरण चिह्न दै निर्भय कीन्हो ॥
करि गोपिन संग रास विलासा । सब की पूर करी अभिलाषा ॥

अगणित महा असुर संहार्यो । कंसहि केश पड़ दे मार्यो ॥
मातु पिता की बंदि छुड़ायो । उग्रसेन कहं राज दिलायो

॥ महि से मृतक छहों सुत लायो । मातु देवकी शोक मिटायो ॥

नरकासुर मुर खल संहारी । लाये षटदश सहस कुमारी ॥
दई भीम तृण चीर इशारा । जरासंध राक्षस कहं मारा ॥

असुर वृकासुर आदिक मार्यउ । निज भक्तन कर कष्ट निवार्यउ ॥
दीन सुदामा के दुख टार्यो । तण्डुल तीन मुठि मुख डार्यो ॥

दुर्योधन के त्याग्यो मेवा । कियो विदुर घर शाक कलेवा ॥
लखि प्रेम तुहि महिमा भारी । नौमि श्याम दीनन हितकारी ॥

भारत में पारथ रथ हांके । लिये चक्र कर नहीं बल थाके ॥
निज गीता के ज्ञान सुनाये । भक्तन ह्रदय सुधा सरसाये ॥

मीरा ऐसी मतवाली । विष पी गई बजाकर ताली ॥
राणा भेजा सांप पिटारी । शालिग्राम बने बनवारी ॥

निज माया तुम विधिहिं दिखायो । उर ते संशय सकल मिटायो ॥
तव शतनिंदा करि तत्काला । जीवन मुक्त भयो शिशुपाला ॥

जबहिं द्रौपदी टेर लगाई । दीनानाथ लाज अब जाई ॥
तुरतहिं वसन बने नंदलाला । बढ्यो चीर भया अरि मुंह काला ॥

अस अनंत के नाथ कन्हैया । डूबत भंवर बचावहिं नैया ॥
सुंदरदास वास दुर्वासा । करत विनय प्रभु पूजहु आसा ॥

नाथ सकल उरि कुमित निवारो । छमौं वेगि अपराध हमारो ॥

खोलो पट अब दर्शन दीजै । बोलो कृष्ण कन्हैया की जय ॥

॥ दोहा ॥

कृष्णचंद्र के नाम से, होत प्रफुल्लित गात ।

तन घातक पातक टरत, रोग दूर होय जात ॥
चालीसा जो यह नित पढ़ै । कठिन कष्ट कटि जाय ॥

धन जन बल विद्या बढ़ै । नित नर सुख सरसाय ॥

Solitude – Detaching August 17, 2008

True solitude arises from delinking (detaching) rather not having a
relation with body, mind, sense and intellect.

Whether it be solitude or company of men, a spiritual aspirant
(sadhak) must not believe that his spiritual practice is dependent on
a particular circumstance or situation; rather, he must make his
spiritual discipline, in accordance to the available situations and
circumstances.

One who is desirous of solitude, becomes dependent on the situation
and circumstances. He who is dependent on these circumstances, he is
a seeker of pleasure (bhogi), he is not a spiritual aspirant (yogi).

A spiritual aspirant (sadhak) should have neither attraction for
crowds of people, nor for solitude. Salvation and spiritual
upliftment, does not come from your circumstance, rather it comes
from being free of desires and passion.

To consider solitude as going to places that are not infested with
people or to be left alone, is a grave mistake; because this body,
the seed of this entire universe is with you only. As long as there
is an affinity (a link) with this body, till that time one continues
to be attached and linked to the entire world.

This body is a limb of the world. So detachment from the body, i.e.
being free of egoism and attachment is true solitude.

A spiritual aspirant having interest in solitude is good thing,
however it must not be with an attachment. Insistence on solitude
might cause disturbance in his inner faculties, when one does not get
it, it reinforces the importance of the world.

From “Drops of Nectar” by Swami Ramsukhdasji in Hindi
Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org

Be Still – for Paraam Vishraam! August 17, 2008

“Aatmasamstham manah krtvaa, na kincidapi chintayet” (Gita 6:25) God
pervades everywhere; He is present everywhere, therefore wherever
your mind is, become still right there. By becoming still, you will
become established in God. By thinking, you are in the world. But by
not thinking about anything, you are naturally in God. Do not think
of anything at all, and where there are no thoughts, there God IS.
Become still right there, because on becoming still, you will realize
Him. Do not think even of God, as He is everywhere. If some other
thoughts come to mind, do not be concerned about it. Let them be.
Just like when you walk on a street, many things come your way, but
it is of no concern to you. Similarly, do not let those thoughts
concern you. By not thinking of anything, you will naturally be
established in God.

God is everywhere, so wherever your mind becomes still, there God is
hundred percent, completely. Do not think or do not worry about why
you have these thoughts. Remain indifferent (udaasin). If the
thoughts come on their own, do not be concerned. Whether these
thoughts come, or they do not come, simply do not establish a
relationship with them. Be silent, be peaceful. It is only
through thoughts and thinking that one becomes aware of this world.
If you do not do any thinking of anything, you will not be in this
world. i.e. by not thinking, you will stay established in God.

You (Self) are different from your thoughts. Just like when you are
thinking of a dog, what difference does it make to you? Do not think
of it as good or bad. Do not concern yourself with why you are
thinking about this? This is a great practice. Break the relationship
with your thoughts, because by relating with the thoughts, we become
established in the world. God is present everywhere. He is all
pervading, and not even an eye of a needle is without His presence.
If thoughts do arise, then too it is OK, as we have nothing at all to
do with these thoughts. This is a very great spiritual practice and
if you understand this, then you will understand that inspite of
doing all the work, there is nothing that you are doing. “Ahankar
vimudhaatma, karataa ni karomiti …” God is present everywhere. Rise
above and become indifferent.

Don’t think of anything. Be aware of this at all times that I do not
do anything. Realize that while doing all work, that all is happening
in nature, let us simply not get caught up or pay attention to it.
Just like in this world, there are many things that are going on, but
we have no relation with anything that is happening. Chanting of
God’s name, meditation, killing, riots, someone is getting married,
someone is giving birth, someone is dying, someone is fighting, some
one is loving, some are happy, some are is singing and dancing,
but what have we to do with all this? I (Self) does nothing. We have
nothing to do with all this. Wherever you are, there God is entirely
there with you. God IS. Realize “I am doing nothing”, “nai kinchit
karomi ti.” We have no relation with any work that is taking place.
What is it to do with us? What have we to do with all of this. “Payo
param vishraam” “Attain eternal peace” Just like after working an
entire day, we become tired and go to sleep, similarly become still,
rest ! Vishraam! God’s essence is realized in complete stillness.

From discourse by Swami Ramsukhdasji in Hindi on May 22nd, 2004 at
5:00 am.

Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org

मन लागो यार फ़कीरी में….Sant Kabir August 15, 2008

मन लागो यार फ़कीरी में,

कबीर रेख सिन्दूर, उर काजर दिया न जाय ।
नैनन प्रीतम रम रहा, दूजा कहां समाय ॥

प्रीत जो लागी भुल गयि, पीठ गयि मन मांहि ।
रूम रूम पियु पियु कहे, मुख कि सिरधा नांहि ॥

मन लागो यार फ़कीरी में,
बुरा भला सबको सुन लीजो, कर गुजरान गरीबी में ।

सती बिचारी सत किया, काँटों सेज बिछाय ।
ले सूती पिया आपना, चहुं दिस अगन लगाय ॥

गुरू गोविन्द दोऊ खड़े, काके लागूं पाय ।
बलिहारी गुरू आपणे, गोविन्द दियो बताय ॥

मेरा मुझ में कुछ नहीं, जो कुछ है सो तेरा ।
तेरा तुझ को सौंप दे, क्या लागे है मेरा ॥

जब मैं था तब हरि नहीं, अब हरि है मैं नांहि ।
जब अन्धियारा मिट गया, दीपक देखिया मांहि ॥

रूखा सूखा खाय के, ठन्डा पानी पियो ।
देख परायी चोपड़ी मत ललचावे जियो ॥

साधू कहावत कठिन है, लम्बा पेड़ खुजूर ।
चढे तो चाखे प्रेम रस, गिरे तो चकना-चूर ॥

मन लागो यार फ़कीरी में,
आखिर ये तन खाक़ मिलेगा, क्यूं फ़िरता मगरूरी में ॥

लिखा लिखी की है नहीं, देखा देखी बात ।
दुल्हा-दुल्हन मिल गये, फ़ीकी पड़ी बारात ॥

जब लग नाता जगत का, तब लग भक्ति न होय ।
नाता तोड़े हरि भजे, भगत कहावे सोय ॥

हद हद जाये हर कोइ, अन-हद जाये न कोय ।
हद अन-हद के बीच में, रहा कबीरा सोय ॥

माला कहे है काठ की तू क्यूं फेरे मोहे ।
मन का मणका फेर दे, सो तुरत मिला दूं तोहे ॥

जागन में सोतिन करे, साधन में लौ लाय ।
सूरत डार लागी रहे, तार टूट नहीं जाये ॥

पाहन पूजे हरि मिले, तो मैं पूजूं पहाड़ ।
ताते या चाखी भली, पीस खाये संसार ॥

कबीरा सो धन संचिये, जो आगे को होई ।
सीस चढाये गांठड़ी, जात न देखा कोइ ॥

हरि से ते हरि-जन बड़े, समझ देख मन मांहि ।
कहे कबीर जब हरि दिखे, सो हरि हरि-जन मांहि ॥

मन लागो यार फ़कीरी में,
कहे कबीर सुनो भई साधू, साहिब मिले सुबूरी में ।

Is that easy! August 15, 2008

Everyone thinks that God Realisation is very difficult and it
requires a lot of effort. This is not wrong also because this is
what we have heard from most saints and read in most of the books.

Now listen – there are two things.
1) Turning towards God and
2) Turning away from the world.
Now God is naturally attained – He is ever attained and the world is
always moving away from us. Be silent. Remain in God, let there be
no other thought (Gita 6:25). Do nothing and think of nothing – God
is naturally attained. The attainment of the ever attained.

No thought, no thinking. If a thought comes – it will go. Keep three
things in mind -
(1) the thought is neither good,
(2) the thought is neither bad and
(3) the thought is not in me. Be indifferent to it.

Remaining in God, become silent. If we think we will use nature
(prakriti) and then it will assume importance. Thoughts just come
and go. Do not give them any importance. By doing this, new thoughts
do not come – old thoughts that are inside are going away. The door
through which they come and go are same. From the time we have been
spiritually inclined, have the thoughts not reduced? This shows that
they are going – not coming.

Do not oppose the thoughts. If we oppose them, we will strengthen
them. Just ignore them. They have no power to control us. We are
their master. If a dog enters our house, it does not become the
master of the house. Accept that Paramatma (Supreme Consciousness,
God) IS. The body and world are NOT. Union with Paramatma is
permanent and disunion with the body and world is constant. Remove
what is NOT – Remove what is naturally being removed. And be in the
IS, as this IS-ness is natural. Now, where is the problem? Natural
is what needs no effort.

Only the real IS and the unreal IS NOT (Gita 2:16). Paramatma IS,
and is naturally and ever attained. Be Still ! Paramatma has no
power to leave us. Be situate in the IS.

From discourse by Swami Ramsukhdasji in Hindi on Dec 15, 1995

Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website.
http://www.swamiramsukhdasji.org

Supreme Conscious= God May be! August 12, 2008

Whether Paramaatma (God) exists or not, this point is not one of
belief, it is one of inquiry. Whether Paramaatma (God, Supreme
Consciousness) is or not – this doubt exists both in an embodied
soul (jeevaatma) and in the world. There is no doubt in “I am”,
but “what am I” in that, there is a doubt. In other words, quest
(inquiry) for knowledge arises, when there is existence of doubt.
The knowledge of the Self and of the World, comes from inquiry. You
are entirely independent, in believing or disbelieving in Paramaatma
(Supreme Consciousness), because regarding Paramaatma (God), we know
absolutely nothing, and that which we know nothing about, in that
only faith is the driver. And that which we have faith in, there
remains no doubt in it at all – such an extraordinary point this
is !

Just like when we consider the wife, son etc. to be our very own,
then there is no doubt remaining whether this wife is my own or
not? Son is mine or not ? These worldly beliefs do not last;
because belief is in things that are perishable. But Paramaatmaa
(Supreme Consciousness) is Imperishable (Eternal); therefore belief
in Paramaatma lasts; and when this belief is firmed up, then
Paramaatmaa is realized. We have heard from the saints, that when
one believes in Bhagwaan (God), then the responsibility of him
understanding his true Nature(Self) lies with Bhagwaan (God)! What
an amazing point this is! How Bhagwaan (God) is, how Bhagwaan (God)
is not? such knowledge does not have to be attained by him self.
He simply accepts that “Bhagwaan (God) IS ! How is Bhagwaan and how
He is not, such questions / doubts do not arise in him at all.

At first if we simply accept the existence of Bhagwaan – Bhagwaan
(God) IS, then we will have faith in Bhagwaan. Faith in worldly
matters, does not last; because objects and people etc. were not
there in the beginning, and will not remain in the end, and at this
moment are moving towards destruction (perishing). But on the
subject of Bhagwaan, it does not happen so; because from the
scriptures, the saints, and the believers, we have heard, that
Bhagwaan (God) was there in the beginning, will remain later, and is
there at present, as well. Once faith is established in Bhagwaan
(God), then there is a sense of belonging, that Bhagwaan (God) is
mine.

This embodied soul is a part of Bhagwaan (God) – “Mamevaansho
Jeevaloke” (Gita 15:7) i.e Bhagwaan is ours. Therefore those that
have an inner feeling of the existence of Bhagwaan must accept that
Bhagwaan (God) IS and He is mine. On having this firm belief, one
cannot stay thereafter without meeting Bhagwaan (God). Just like
when a child experiences sorrow, then he longs to be with his
mother, and he wonders why mother is not taking him in her lap? In
the child’s mind there is no thought whether he is deserving or not,
whether he is the proper recepient of her love or not.

From “Saadhan, Sudhaa, Sindhu” in Hindi pg. 706 by Swami
Ramsukhdasji.

Ram Ram

For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org