અક્ષય તૃતીયા – Our Parents AKHAND JYOTI in 1945 of Mahalakhmi Mataji. April 27, 2009

અક્ષય તૃતીયા Our parents started this day AKHAND JYOT in 1945 of Mahalakhmi Mataji of Kheralu Our Kuldevi.

April 27, 2009

આજે વૈશાખ સુદ ત્રીજ [અખા ત્રીજ, અક્ષય તૃતીયા]

આજનો સુવિચાર:- એટલો આત્મ વિશ્વાસ રાખો કે પૃથ્વીના આવશ્યક મનુષ્યમાં ગણાઈએ. — ગોર્કી

અક્ષય તૃતીયા

ભારતીય પંચાંગ મુજબ વૈશાખ સુદ ત્રીજ એટલે અખાત્રીજ અથવા અક્ષય તૃતીયા તમામ મંગલ કાર્યો માટે શ્રેષ્ઠ ગણાય છે. ખેડૂતો અને સાગરપુત્રો માટે આ દિવસ શુભ ગણાય છે. આજનો દિવસ હિંદુ માન્યતા મુજબ વગર મુહુર્તનો ગણાય છે એટલે કે આજના દિવસના બધા મુહુર્ત શુભ ગણાય છે. આ દિવસે વૈષ્ણવ મંદિરમાં વસંત પૂજન કરવામાં આવે છે તેમ જ શિવમંદિરમાં જલધારી મૂકવામાં આવે છે.

જૈન ધર્મ અનુસાર તેમના પ્રથમ તીર્થંકર આદિનાથ ભગવાને અયોધ્યામાં શેરડીનો રસ [ઈક્ષુરસ] પીને ધારણા કર્યા હતા. આ પરંપરાથી જૈનધર્મના સાધુઓ-ગૃહસ્થો આજના દિવસે વરસી તપના પારણા કરે છે. શત્રુંજય પર જૈન યાત્રિકોનો મેળો પણ આ દિવસે ભરાય છે.

પ્રાચીન કથાનક મુજબ શિવ પાર્વતીજાના આ દિવસે લગ્ન થયા હતા. રાજા હિમાલયની પુત્રી પાર્વતી સાથે લગ્ન કરવા અંગે ભભૂતી લગાડી ગળામાં સર્પોની માળા શોભાવી તેમ જ અંગે વ્યાઘચર્મ ધારણ કરીને હાથમાં ત્રિશૂળ લઈ ભભૂતરંગી સાથીઓને લઈ ગયાહતા. એમનો આ ભભૂતરંગી રૂપ જોઈ પાર્વતીજીના માતા મેના મૂર્છિત થઈ ગયા હતાં. મેનાજીની મૂર્છા દૂર થતાં ઘણા દિવસો વીતી ગયા પરંતુ શિવજી દ્વાર પર ઊભા રહ્યા હતા. ચૈત્ર પૂરો થતા મેનાની મૂર્છા દૂર થતા વૈશાખ સુદ ત્રીજને દિવસે મેનાએ શિવજીને પોંખ્યા હતા. આમ ચૈત્ર મહિનો ‘મેનારક’ કહેવાય છે અને મોટેભાગે આ મહિનામાં હિન્દુ સમાજમાં લગ્ન નથી થતા.

સાગરપુત્રો એટલે ખારવાપ્રજા આ દિવસે વરુણદેવની પૂજા કરી દૂધનો ભોગ ચઢાવે છે અને હોમ હવન કરે છે.

કહેવાય છે કે સતયુગનો પ્રારંભ આજના દિવસથી થયો હતો. એટલે આજનો દિવસ ‘અક્ષય તૃતીયા’ શુભ દિવસ મનાય છે. ભગવાન પરશુરામજીનો જન્મ પણ આ દિવસે થયો હતો.

ભગવાન પરશુરામ વિષે વધુ વાંચવા નીચે લિંક આપી છે ત્યાં ક્લિક કરો .

http://shivshiva.wordpress.com/2007/04/20/sa-thio-2/

ૐ નમઃ શિવાય

Tulsidal Thanks Nilaben kadakia for this Publication.

Sadhak Group – “Gita” on desire, anger, jealosy, pride. April 19, 2009

Dear Sadaks,
As humans we all are given desire, anger, jealosy, pride which animals do not
have. Mostly we discuss that these elements are obstacle for liberation or
realisation. But why Paramathuma has bestowed these evil qualities upon humans?
HE is very benovolent which we are sure. There is important reason that we are
having them. What?
B.Sathyanarayan
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NEW POSTING

Namaste

As many learned Sadhaks have pointed out, Bhagavan did not ‘give’ us these demoniac qualities. It is the mind of man that imparts goodness or badness to the activities of Nature, and this happens because man disassociates himself from Nature.
Nature’s forces impinge upon all forms of manifestation. These forces are neither good nor evil by themselves, they are neutral. They receive their character of being good or bad through the impress which the human mind puts on them. These are forces of Light and forces of Darkness or described by some as Daivi Sampatti (divine qualities) and Asuri Sampatti (demonaic qualities).
When these forces pass through a mind that is serene and tranquil then they assume a character of goodness; but the same forces when they pass through a mind that is impure and selfish, then they become dark and evil in their character.

There are the Divine properties:
Fearlessness, purity of heart, steadfastness in knowledge and Yoga; almsgiving, control of the senses, Yajna, reading of the Shâstras, austerity, uprightness; Non-injury, truth, absence of anger, renunciation, tranquility, absence of calumny, compassion to beings, un-covetousness, gentleness, modesty, absence of fickleness; Boldness, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine state, O descendant of Bharata. GEETA 16: 1 to 3

There are the Demoniac properties:
Ostentation, arrogance and self-conceit, anger as also harshness and ignorance, belong to one who is born, O Pârtha, for an Asurika state. GEETA 16:4
No one is born of divine or demoniac nature; rather these endowments are of the mind and therefore belongs to one’s personal heredity and constitute one’s psychological heredity.
Triple is this gate of hell, destructive of the self,—lust, anger and greed; therefore one should forsake these three. GEETA 16:21
Lust, Hate and Greed are corrupting factors of the mind. Lust is an attachment; hate is repulsion, the opposite to Lust; Greed is possession; Greed gives birth to lust and hate.
Bhagavan tell us in GEETA Chapter 2:62 and 63 how attachment and anger are formed:
Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows. From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.

For more information, see Chapter 14 for the Three Gunas, including Verse 5:
Sattva, Rajas, and Tamas, these Gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one.
These Three modes are the attributes of the mind; each Guna or attribute produces in the mind an attachment or addiction because the very act of perception becomes distorted.

And all of Chapter 17 including these verses:
These malicious and cruel evil doers, most degraded of men, I hurl perpetually into the wombs of Asuras only, in these worlds.
The man who has got beyond these three gates of darkness, O son of Kunti, practises what is good for himself, and thus goes to the Goal Supreme.

Ram Ram,
Deosaran Bisnath
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namasthe mr.satyanarayan ji,This is my humble opinion for your question. Whatever we have for example: desires/emotions/anger/even our body/even our thoughts…everything is part of Prakriti, that is also a part of the Supreme. Nothing in this world moves/happens without that power of God. we (humans/animals/animate/inanimates) only dance to the tune of that Supreme and based on our knowledge, we do and ask many questions about liberation/etc/ect.

Its only for our peace of mind(again, wanting the peace of mind too ..the thought does not even occur without the power of that Supreme), we think of trying to surrender ourselves and all of our actions which eventually makes us feel calm and peace in our hearts.

So, if we feel (again based on our own knowledge) that these things desires/emotions/anger are obstacles, then we can surrender those to God and if we feel that these things are normal of a ordinary human being, then we try to enjoy them…either way, it does not matter. God is the master controller in every moment of every situation and everyone’s life. Just we can see His grace in whatever is given to us by surrendering all pleasure or pain onto that God. I remember this verse: 9.27
“Whatever I do, Whatever I eat, Whatever I offer as oblation to sacred fire, Whatever I bestow as a gift, whatever I do as a charity, I offer onto You (Supreme)”.

Regards,
Bharathi
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Dear sadhaks,

First I wish to suggest that word Narain is not acceptable in Veda. Narayana or Naranayah or Sriman Narayanaya is specified in scripts. Besides the meaning for Narayana has got a high impact pronouncing it properly. Please give me meaning of Narain so that I may be enlightened. I can see small fraction of the hidden anger in Sri Naradji writings with many question marks (??). The devotion on Sriman Narayana makes him write so. I can also see his love for GOD. Also please note Sri Naradhji saying on Swamiji, “”we can become desire less. Why we can be desire less? “” The word CAN is pivot pin. If one is desire less he sits silent waiting Bagavan call.

I can see deep knowledge in Sri Pratabji postings. He has read my earlier postings. So he knows that I will answer. He has patience, compassion, quest for knowledge.

Sadaks, please tell me that desire, anger, jealousy, pride is it all your belongings? Then from where you got them? Why the same are Not in animals? Do you have ability to bring them in you? If so, how come one is very soft and another is temperamental? One conquers desire where as other immersed in desire. The human body is made of similar organs, but why they act differently? Lion nature we are sure. Deer nature we are sure. Snake nature we are sure. The 5 elements fire, air etc nature we are sure. But human nature we are uncertain. The previous Karmas, Vasanas may be it makes that difference. But who is the giver of Karma Palas? Is it not Sri Maha Vishnu. Is HE not taking care to see that our Karma Palas work without mistake. We cannot change our Karma Palas, but GOD can. Once Tukaram Sant came acroos a divine lady with tears in her eyes. She said that she is being abused for not bearing a child even after her marriage 15 years ago. Sant said he will find out reason from Sri Krishna (Panduranga). Sant put the matter with Sri Krishna. Bagavan said her previous Karmas are that she cannot bear child. Sant conveyed this to her. Few months later Sant saw her with a child on her hip. Sant enquired whether she adopted any child. Lady said that it is her child. Sant in dismay ran to Sri Panduragaand question HIM. Bagavan said that what HE said was true. Sant asked then how come she has a child. Bagavan said that there came a sant like him (Tukaram) Sri Vadhiraja Swami to whom she gave Curd rice daily during his sat Sangh. On the last day the Swamiji gave Prasad and told her to share with her children. The lady in tears told Swamiji that she has no chidren. The swamiji took saffron mixed rice and blessed her that she may bear a child. So I (Sri Krishna) said that to upkeep MY baktha` s pratigniya I (Bagavan) had to change entire solar system by fraction to benefit the lady with a child. Bagavan said to Sant Tukaram, “You could have also blessed the lady like that and I could have given the lady a child. But you sant you only asked me question whether she has child or not. I have only answered your question”. Sant felt his faith still to develop.

Om Namo Narayanaya is called Astakshara Mantra. Om Nama Shivaya is called Panchakshara Mantra. Om Namo Bagavathe Vasudevayah is called Duadhashi Mantra. No one can reduce or add pronouncement to it. Dear Sadaks, some of us say RAM RAM. Please pronounce as RAMA RAMA in soft divine and slow process. One can feel in Antheryami (Inner Self) that it soothing than saying Ram Ram. Kindly bear with me if I am at mistake. Besides in sloka that Bagavan Shiva says, “Sri RAMA RAMA Ramethi—”. Not Ram Ram. Iscon/Sants say, “Hare Rama Hare Rama—-”. King Dasaratha in Srimath Ramayan clearly said that king called in his, “RAMA RAMA”. Besides the importance of letter “A” is there. Om sadaks know that it is A U M, where A is first letter. A is also first letter in many languages as Aa. A is also called Akaram. Removing A in RAMA or Krishna (Last letter A in divine Nama) is considered wrong. Also in Nama Sankeerthan, `’ Kesavaya , Govindidha, Mukutha, etc letter A ends.

Now coming to Sri Naradhji posting.

In Srimath Bagavath Puram 2cd Skandha it is said, the following.

God took Prakurthi and changed to Maha. From Maha came Agangkar. Agankar made as 3 parts, Sativika Agagkar, Rajasa Agagkar and Tamasa Agagkar. From Satvika Agagkar came 5 Indriyas, 5 Karmendriyam, 5 Gynanedriyams and Maanas. From Tamasa Agagkar came Pancha Boothas and Pancha Tanmantras (Sabdha-Sparisa etc) All in total 24 Thatuvas.

Then Bagavan made Panchikaran. HE took Pritvi made 2 parts, left one part as it is and then divided the other half into 4 parts. Similarly HE took Tathuvas divided into 2 parts, left one half untouched and divided other half into 4 parts. So on dividing into parts leaving one half untouched and the other half into 4 parts. Then HE mixed the 4 parts with the one another4 parts and made Saarrer (Divine Body) took Athuma and placed in it. That was Bhrama created from Nabi (Ambalical cord depicted on which Bhrama sits on Lotus) of Bagavan. Then Bagavan lay in Yoga Nithra in Sheerabgi (Vaikunt) Upto to this creation is called Samasti Sristi (Samasti Creation). The from Bhrama came Vesti Sristi which again Bhramaji made into 2 Sristi called, Athdwaraka Sristi and Satdwaraka Sristi. Please bear with me for this long explanation.

Now Sadaks decide from where came our Gunas.

Use desire to reach Bagavan like sants. Use Anger-on your body as it sways you here and there.

Jealousy on seeing other person who progressed in divinity. All leads to Bagavan. But we use them for comforts, pleasures Etc

I can quote many examples, but for now only one on jealousy. 2 very great Shivite sants, Thirugynana Sambadthar and Thirunavukarasar. They happen to meet at a village temple which could NOT opened due to a curse. They were requested by people to open. One sant sang many lines and the temple door opened. People requested the other sant to sing and close it and there after they will continue with the temple. Other sant sang only 4 lines the door closed. First saint fell fainted. Later the 2 sants opened talk. One said that after so many lines Bagavan Shiva opened the temple doors. But (To other) when you sang 4 lines door closed. Your Bakthui is more matured than mine. The other said, “No swamiji Bagavan liked your long song so he was in Trans in listening to your songs. But where as my 4 lines was not so sweet so Bagavan closed the door immediately”. Temple known as “Thirumarai Kaadu” presently known as “Vedaruniyam”

If Moderator permits then I shall post where all Sri Krishna used HIS anger, desire etc and so in Sri Rama.

Once again pardon me if I have said wrong some where.

Jai Sri Krishna

B.Sathyanarayan

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Dear Sadaks,

Sri Sushil Jain posting: Animals do have legs, monkeys have hands etc. They also have desire to eat , to indulge etc. They also have anger when disturbed. But all their anger etc are left over then and there. NOT CARRIED OVER FOR DAYS.

Sri Mikeji posting: The serpent is thoughts from Buddhi that twists and turns. Apple is desire that by looks it entices.

Sri Catherine posting: Bagavan taught Geetha from his mouth (Very Auspicious) to Arjuna. When Abimanyu died Arjuna behaved ordinary like man. Again Arjuna got very angry on his elder brother Yudhistra who abused Arjuna` s Gandeep (Bow and Arrow) much after the war closed. Arjuna wanted to hurt Yudhistra for that. But Dharma kep him aloof with anger. Sri Krishna interfered and solved the problem. Here also he behaved as ordinary man after hearing Geetha. But Sadaks, One thing we can NOTE is that when we fall for anger, desire, Jealousy, if Sri Krishna is by our side they become null and void, as in the case of Arjuna. Arjuna is famous for promises and fails and our Bagavan had to make Arjuna succeed in his promises.

Jai Sri Krishna

B.Sathyanarayan

———————————————————————————

PRIOR POSTING

Dear Sadhaks,
There is wonderful passage by Swamijee in last chapter of “God Is Everything” Chapter 7 on How to Remove Fickleness of Mind.I concur with Pratap Bhatt that Bhagwaan is love, compassion, peace and grace and is all good.Swamijee spoke of a child that died, a son, and how the father was regularly reminded of his sons demise and mourns him. Others come who visit and remind him of good remembrances of son and the women lament on the one who has passed away. All such words reopen the wounds and increase the grief for a long time.And so remembrance of passion, anger, fear, would be tantamount to deepening of a wound with extending remembrance.(Gita 2/16)”That which is not can not be as it is and that which cannot be as if it is not” With much love

from catherine andersen

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-Shree Hari-

Sri Sathyanarayanji,
I asked a similar question some time back, I thank you for the opportunity to
revisit this vexing question.

Consider this paste:
Bhagavad Gita 13:
Since seeing the Lord equally
Existing ev’rywhere in all,
He injures not the Self by Self,
Then goes unto the Supreme Goal. (28)
The one who truly sees is he
Who sees that all actions are done
Solely by Prakriti alone,
And that the Self is actionless. (29)
He sees the sep’rate existence
Of all inherent in the One,
And their expansion from That One–
He then becomes one with Brahman. (30)

Now if one takes the inverse of the Shlokas above. That! Sets the scene as it
were for all the points you mentioned.(Desire, anger, jealousy).

I have often thought deeply on the allegorical myth of the Garden of Eden. I
realized that there was a sudden change in humanity, at several levels.
Firstly there was a turning away from the Tree of Life, the immortal connection
with the ‘Father’, to the way of knowledge of ‘Good and Evil’, disconnecting
from the oneness of the ‘Supreme’, into duality,
(not of God).

There then was the obvious next change the new form, human more or less as we
know it.

The Adam Man was no ordinary man, before His fall.

I have often wrestled with the Serpent, (in more than one way).
Now you will have take my word for this, I actually was thinking about the
Serpents place in the myth, and was about to write this comment, when up popped
a new email.

[sadhaka] Greatness of Satsang (Apr 18, 2009)
…Similarly we confront this world. Attachment-aversion, desire, anger, lust
etc. are the venomous bites of this world. When we go for satsang (antidote) and
listen to discourses then the effect of the poison is reduced….

I bow to that, thank you Swamiji, it all makes sense to me.

The way I see it we are attached to the World, not to the Supreme.

This is the best I can come up with at this point of time.

With Respect and Divine Love,

Mike (Keenor).

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You have a valid, interesting question. But if you explore yourself you will find the interesting answer yourself. I may suggest only that you consider the following:

1. Had God not given desire, anger, jealosy, pride to all, there would not have been mankind. That people have these qualities in varying proportions and degrees that we can observe the various facets of mankind and the progress of civilization through innovations, inventions and exploration to make material
progress would not have taken place.

2. God is benevolent to all and cannot discriminate against so called evil qualities like desire, anger, jealosy, pride . He is fair to all qualities including honesty, love, sacrifice, humulity.

3. God creation is so fair: the one with desire anger, jealousy and pride can engage in transient enjoyment of pleasure and associated transient suffering or one can sacrifice desire and ego to enjoy permanent peace. There is this trade off humans make.

4. God is not perturbed by whatever happens, so he may not be perturbed about the existence of good and evil. However, He listens to those who sincerely and earnestly pray to Him completely forgetting the Worldly affairs.

5. If man does not have the tase of evil, he may not be able to appreciate the good.

6. In God created universe, despite the varying quality combinations of different people, they are the same: originate from God, with God dwelling in their hearts whether or not one likes or dislikes, resting in God. The
benevolence of God is in the creation of diversity in unity.

7. God is unique and one manifest in many. No person is created the same as another – that is measure of benevolence.

I am sure you will find out your answer in your own way.

Basudeb Sen
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“As humans we all are given desire, anger, jealosy, pride
which animals do not have.”

Most humbly, it is to be noted that the second part of statement is a
convenient assumption by us humans…..to declare ourselves superior.

Animals do have limitations – no hands, no legs, no speaking power, …
like us…..because their bodies are different …..but the Self……part is the same…..

Sushil Jain

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PRIOR POSTING

Namaste, Dear Sadhakas!
Dear Sathyanarayanji is initiating dialogues on why Bhagwaan has given/bestowed on us the evil qualities such as anger, jealousy, desire, pride etc! I am sure Sathyanarayanji knows some good reasons.
In my understanding, though, Bhagwaan has not bestowed anything that is evil, He cannot as He is Love, Compassion, Peace, Grace. As such, He is known to have bestowed that which is absolutely good for us. For example, Desire is powerful energy and if/when managed/guided, within the bounds of Dharma, and Artha(livelihoods), and in an Impersonal ways, it is benovalent, leading ultimately to Moksha-liberation.
Only “Personal” desires are problematics. “Person” is itself a big problem!
Evility manifests from human beings only in ignorance of not knowing that they are not “individual-egos”, and thus, evility is taken by humans, not given by God, so it seems!
It can be also seen that “personal desire” is the root of fear, anger, jealousy, pride, and other negative emotions. If the root desire is turned toward God, then all of a sudden the desire becomes impersonal and nourishes the tree of good qualities. This may be the reason for giving us “desires”!
namaskar………….Pratap Bhatt

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Narain ! Narain !!

Arya Sathyanarainji ! You are saying this ? Naraina gave you anger, desires, emotions ?? Paahi Murare ! Paahi Murare !! Bhoondi kare so Raamji, Chokhi karoon so main ” ? ( Bad things happen due to God, good things happen due to me) . These things arise in you due to your OWN stupidity. Narain does not bestow it upon us. Can He ? Is He so cruel ?? Narain ! Narain !!

Narain ! Narain !!

Naarad N Maharishi
——————————————————————
Shree Hari
Ram Ram
Swamiji has explained this beautifully in “Salvation of Mankind” (Manav Maatre ke Kalyaan ke liye). He says – we can become desireless. Why we can be desireless? Because we are desireless.

Therefore nothing of this sort was bestowed by Paramatma on us…..We are desireless, we are free of all emotions, we are free of all anger…..

It is better if Sadhaks take the time to read Chapter 6 of Manav Maatre ke Kalyaan ke Liye… This was also posted in sadhak daily posting…. at:

http://groups.yahoo.com/group/sadhaka/message/2176

http://groups.yahoo.com/group/sadhaka/message/2177

Being “Ishvar Ansh, … Chetan, AMAL………..” Surely there cannot be any flaws in us? Therefore where is the question of anyone giving these to us ?

Meera Das

Ram Ram

Gita – 2:62 and 2:63 – Swami Ramsukhdasji April 19, 2009

|| Shree Hari ||
Ram Ram

Link: — When a striver devotes himself heart and soul to God, his senses are controlled and his relish (taste) for sense enjoyments disappears. But what about those who do not devote themselves to God? The answer is provided in these two verses.

|| Gita 2:62 and 2:63 ||

dhyaayato vishayaan pumsah, sangas teshoopajaayate
sangaat sanjayate kaamah, kaamaat krodho ‘bhijaayate || 62 ||
krodhaad bhavati sammohah, sammohaat smriti-vibhramah
smriti-bhramshaad buddhi-naasho, buddhi-naashaat pranashyati || 63 ||

“Thinking constantly (chintan) on the objects of senses, a man develops attachment for them; from the attachment springs desire, and from desire (obstruction in fulfillment) ensues anger. From anger arises delusion, confusion of memory; which results in loss of reason/discrimination (Viveka), and with loss of reason/discrimination, he goes to complete ruin.”

Comment: —

‘dhyaayato vishayaan pumsah, sangas teshoopajaayate ‘ — When a man does not devote himself to God viz., when he does not think, meditate or concern himself with God, then he thinks about the objects of senses. On one side there is Paramatma (God) and another side is the world. When he leaves the dependency of Paramatma, then he takes the support of only the world and only thinks about the world, because nothing else remains except the world to contemplate on. In this manner, by continuously thinking about worldly objects, he develops attachment, attraction and liking for them. Due to this attachment, he begins to enjoy, serve, devote and implicitly rely on (sevan karnaa) those sense-objects. This enjoyment whether it be mental or physical, the resulting pleasure, enhances the liking/dearness (priyataah) for that object. Due to this enhanced liking/fondness, he repeatedly dwells on those sense-objects. Now, the enhanced attachment persists, whether he enjoys the sense-objects or not. This is a rule.

‘Sangaatsanjayate kaamah’ — By developing attraction/attachment for sense objects, the desire arises to acquire and enjoy those sense-objects.

‘kaamaat krodho ‘bhijaayate’— On continuing to get things for the gratification of desires, one develops greed and one who creates an obstacle in the possibility of its gratification, becomes a victim of anger.

Desire is such a thing that when any obstacles arise in it’s fulfillment, it surely leads to anger. If some obstacles arise in its gratification of desire for respect and honour on the ground of caste, stage of life and virtues etc., that too causes anger.

Desire is a rajasika (mode of passion) trait; delusion a tamasika (mode of ignorance) one, and anger lies between the two.

If you are angry at anytime about any thing, it means that you have attachment (raag – passion, desire, love, liking) for something or the other. If you become angry on seeing a man who does unlawful and dishonest things, then you are attached to justice, policy, ethics etc. If you get angry on one who defames you, it means that you are attached to respect, attention, honor etc. If you are enraged with a person who censures you, it proves you are attached to praise. If you are angry at one who commits mistakes, then you are attached to the pride of being flawless and so on.

‘Krodhadbhavati sammohah’— From anger, ensues delusion. In fact, delusion ensues from desire, greed, anger and attachment. Just like –

(i) Delusion born of desire, veils discrimination and so a man goaded by desire performs undesirable actions.

(ii) Out of anger, a deluded person utters harsh and pinching words, to even friends and loved ones, and engages wrong and inappropriate behaovior.

(iii) Delusion born of greed makes a man blind and he cannot distinguish between the real and the unreal, the right and the wrong and he cheats others by using fraudulent methods.

(iv) Delusion born of attachment, creates partiality as he lacks sense of equanimity.

Now the question arises, why Lord Krsna has said that delusion ensues from anger while it ensues from desire, greed and attachment, as well. If we give a serious thought, we come to know that goaded by desire, greed and attachment, a man thinks of his own selfish motive and pleasure, while in anger he thinks of doing evil to others. Thus, delusion born of anger is more disastrous, than that born of the other three. Therefore Lord Krsna has said that delusion ensues from anger.

’sammohaat smriti-vibhramah’—From delusion arises confusion of memory. It means that a man forgets his aim to attain salvation, or to follow the spiritual path, in accordance with the ordinance of the scriptures etc.

‘Smrtibhrarhsad buddhinasah’—From loss of memory arises loss of reason viz., a man cannot discriminate between right and wrong.

‘Buddhinasatpranasyati’—Loss of discrimination paves the way to self-destruction.

Therefore, it is obligatory for all strivers to devote themselves heart and soul to God, in order to escape self-destruction.

Simply by dwelling in the objects of senses, leads to attachment; attachment leads to desire; desire to anger; anger to delusion; delusion to loss of memory; loss of memory to loss of reason and finally, loss of reason leads to utter ruin. Though, it takes time to describe this order yet the rise of these propensities leading to the destruction of man is, as fast as death caused by an electric shock.

From “The Bhagavadgita – Sadhak Sanjivani” in English, page 217-219 by Swami Ramsukhdasji

Earn and use for the good cause! – Saadhan Sudhaa Sindhu- April 16, 2009

We accumulate money because we feel insecure at all times. Why?
Gita’s view on getting rid of this insecurity would be helpful.
Ram Ram
Jay Narayan
vinayak yajnik

——————————————————-
:Shree Hari:
Ram Ram

It is evidential truth that when this body was born, it was tiny, and
now it has
become big ! It is not that it all happened in one particular year,
rather the
body was constantly changing, year after year, month after month, day
after day,
hour after hour, minute after minute, second after second. Now what does
this
really indicate? This proves that it is constantly changing. And it
changes
and only changes. If it was not constantly changing then how would it
change
everyday? On changing where is it headed? It is headed towards it’s end
-
Death; This is absolutely the Truth without any doubt. This life is
moving
towards Death. There is no doubt about this. The amount of time that has
been
lived so far, that much of time one has died! Now futher ahead how much
life
remains, one does not know. But certainly as many years that have gone
by, that
many years of life span has been reduced. That much of time death is
nearing.
There is no doubt about this. This life is going towards death. This
body is
going towards non-existence. One day it will be entirely non-existent.
Today
it “IS”, and one day it will be “IS NOT”. But the desire remains to
engage in
sense pleasures and accumulation of things, to hoard money, this is such
a grave
mistake.

Simply pay a little attention. To earn money and to utilize it for a
good cause
is not a sin; but to get on this obsession of hoarding is sinful. This
does not
mean that money should not be accumulated at all. It also does not mean
that
when a need arises to simply not spend. To not spend money for sister -
daughter, priests, diseased person, hungry man, one without clothes, a
poverty
stricken man is sinful. By hoarding ultimately what will you do? If you
are
unable to spend when a need arises for either yourself or for others,
then what
is the use of hoarding? This body wont remain. When this body becomes
non-existent, then what will be the use of that money? If the earnings
are
through honest dealings and if it is utilized for essential work then it
is
discretion, otherwise the greed for money makes one looses their senses.
One
becomes so attracted to money that when Lakh rupees are accumulated in
cash,
then one finds it difficult to part with them. By mistake when one or
two
thousand are spent, then one feels very sad that the capital, the
principle was
used up ~ If the son spends it, then one becomes angry on him for
reducing the
base. One tolerates being economical on food and clothes, but the base
(principle) should not be reduced and must remain as-is well protected.
If you
are asked, what do you intend to do with the base, the principle, the
capital?
The body is going away, death is nearing every moment, this money
stacked as-is
(not utilized) what use will it be?

I am not saying that you must leave the money, throw it away, or destroy
it.
But on having the money, still undergoing difficulties, not even
spending it for
useful and essential things, then what is the purpose of that money? One
must
come to their senses that if Bhagwaan (God) has given them this money
then it
must be utilized for the best of best work. While living itself, utilize
it for
your self as well as others. Simply by being a miser, continuing to
increase
the count, bank balance, what will be gained? Even when the best of
opportunities come your way to spend that money, then too the feeling is
that it
will be better to have someone else spend it; if our money is not
utilized that
would be better.

Gentlemen ! Please listen very carefully to what I have to say. Just
like
work pertaining to charitable causes, best of best spiritual events
where there
is association with Truth, religious ceremonies etc , at that time too
if the
sentiments are that it will be better to let some one else cover the
cost, let
me be free of this trouble, then what will you do with this money? Just
like a
businessman is thinking to buy the maximum at the cheapest price,
because the
market price will be higher in the future, and some places have already
increased the price. However since it is still cheap over here, let me
even
borrow money by paying interest and buy the maximum quantity that I can.
In
this manner, the greed that arises for buying, like that the greed does
not
arise for spending (for good causes) which will go with us. However much
you
spend for good causes, that much will go with you. Therefore there must
be that
greed that let me utilize this money in best of best work and causes.
Each and
every one must be informed that for this work I will make a
contribution. Your
turn may not come; because it is very difficult to get such an
opportunity. (to
be continued)

From “Saadhan Sudhaa Sindhu” in Hindi page 639 by Swami Ramsukhdasji.

Ram Ram

For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
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Violence Springs from 7 blunders April 16, 2009

1. Wealth without work
2. Pleasure without conscience
3. Knowledge without character
4. Commerce without morality
5. Science without humanity
6. Politics without principles
7.Worship without sacrifice

Mahatma Gandhi

LAKSHMI: Goddess of Wealth and Prosperity

SARASWATI: Goddess of Knowledge and Wisdom

PARVATI: Goddess of Courage and Power

* Please Join Eve Foundation of America – V.K. Raju, M.D.

www.bpaindia.org

What types of men become ghosts and evil spirits after death? April 5, 2009

Question: What types of men become ghosts and evil spirits after death?
Swamiji : (partial response) There was a police man. One night he was returning to his home, when on the way in the moonlit shadow under a tree he saw a beautiful lady. He stopped to talked to that lady. The lady said, should I come in? the Police man said, Yes come. As he invited her, that evil spirit disguised as a lady got into the back seat. Now every night this routine began, where she would come with him, sleep with him, entertain him and in the morning she would go away. In this manner she began to feed on the poilce man. One night they were both lying down, but the light was on, at which time the police man said to her to shut off the light. She was capable of witchcraft, and therefore while lying down using her evil powers shut off the the light. Now the police man came to know that this lady is not some ordinary lady, she is a devil, capable of witchcraft ! He became very scared. The evil spirit now threatened him that if he revealed this to anyone about her ture identity, she would kill him. Hence forth she continued to come each night and leave in the morning. Day after day, the police man’s body began to weaken and become pale. Many were asking him why he had lost so much weight and began to look so weak and pale ? They asked what the matter was? At least share with us? Out of fear, he could not share with any one. One day he went to get some medicine from the drug store, The pharmacist wrapped the pills and gave to him, which he put in his pocket and went home. At night when the witch arrived, then while standing outside the door she said, that thing in your coat pocket, please take it out and throw it away. Now the police was convinced that certainly there is something magical in that packet, therefore she is unable to come close to him today. The police man said, he would not throw that packet away. She tried many times, but the policeman refused to yield. After trying for a long time and not able to convince and control the policeman, the evil spirit left. The police man, completely dumb struck, took out the packet from his pocket to find out what was so mysterious in there? He unwrapped the package and discovered that the wrapping was from torn page of Gita! On seeing the radiance and power of Gita, he thereafter began to keep Gitaji in his pocket at all times. The evil spirit never returned.
Those who live in God’s temple, those that read the verses Gita, Ramayana, Bhaagwat, etc; those that worship and pray to God, those that recite God’s name (japa), but alongside they cheat people, they steal from offerings (money, jewellery or other) that are offered to God, those that utilize God as a means (instrument, vehicle) to earn their living, such men after their death due to their deeds become ghosts. When such souls enter another, they do not cause grief and sorrow. Due to the impressions of their past lives of doing worship, reading scriptures, praying, etc, that nature remains within them, they recite name of God, keep bag of holy beads with them, they visit holy plces and do all the things that a priest does. However, without taking on a human body, they are unable to do these prayers etc.
There was a small child that used to come to the Baakein Bihariji temple in Vrindavan. He knew no sanskrit, but in front of Bihariji, loudly recited all the sanskrit verses. Even while reciting these, his voice would not be that of a normal child, but sounded like a grown up man. It was that a ghost would enter him and do these prayers and worship, but he did not cause pain or hamr the child. In spite of doing wrong actions and experiencing their consequences, out of God’s grace, such souls (in form of ghosts and spirits) are able to elevate them selves and exhaust their past deeds and leave the ghost and spirit world.
(partial response)
From “Durgati se bacho” in Hindi by Swami Ramsukhdasji pg 19-21
Ram Ram

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Desire to Know! April 5, 2009

5th April, 2009, Sunday
Chaitra Shukla Ekadashi, Vikram Samvat 2066, Ravivar

Shree Hari
Ram Ram
Man has an ongoing desire to know (gain knowledge). He engages in more and more satsang (association with Truth), learns more and more, comes to know more and more This is a good thing!
But better than knowing is that whatever he already knows, to put that into use. Man has desire to earn lots of money, but what he already has, he ust utilize it well. It is more essential to utilize what he already has, then to try to acquire more. If he makse proper use of the money that he already has, there will not be a shortage of money. He who utilizes all the things that he has, then there will not remain a shortage of anything. But if he misutilizes what he has, then in spite of having millions of dollars, his thirst for money will not be wiped out, his miserliness will not go away, and he will experience a downfall. This is the absolute truth ! Therefore till now, as much has he already knows, if he makes his life according to it, then he will be liberated, there is no doubt about it. If he continues to listen, continues to study, continues to gain more knowledge, but if he does not do according to these, then even if many births go by, he will not attain salvation.
Amassing knowledge is not as essential as it is in utilizing that knowledge. There is no glories in hoarding wealth, rather greatness is in it’s proper utilization. With whatever he has received, with that he can attain complete deliverance. Bhagwaan has given this human birth, with it Bhagwaan has provided all the materials to attain salvation. In actuality, God has given us a vast collection of things ! For liberation the abilities that are needed, Bhagwaan has given us far more than that. The amount of time that is needed to attain salvation, Bhagwaan has given us far more time than that. The understanding that is needed for our benediction, God has given us far more than that. Bhagwaan has not been miserly or stingy! Therefore as much materials as he already has, as much time as he has, as much understanding and know-how that he has, as much capability as he has, if he engages all of it entirely in Bhagwaan, then Bhagwaan will be realized. In this there is not the slightest bit of doubt. As much material, as much wealth as has have, if he utilizes it properly, then salvation will be attained. If he does not utilize it properly and instead hoards it, then in this life he will not attain salvation, but even in the future birth it is questionable ! However much wealth he has, he does not need more than that. On income there is a tax, and on goods there is a levy. As much income as he has, that much tax there will be. As many goods he has , that many levies there will be. Therefore desiring more wealth is nothing but asking for more trouble, desiring more time, is asking for trouble, desiring more materials is asking for more trouble.
There is an extraordinary point about knowledge / understanding and that is, that whatever you know and understand, if you utilize it, then that understand will on it’s own become extraordinary; without any education/studies, without any Guru it will on it’s own increase! However if he only becomes a rote memorizer then people will praise him, but nothing will come in his hands except egoism and pride. (to be continued)
From “Nityayog ki Praapti” pg 44 in hindi, by Swami Ramsukhdasji
Ram Ram

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Gita : 2 : 55 April 4, 2009

|| Shree Hari ||
Ram Ram

|| 2-55 ||

— Lord Krsna, in this verse, answers Arjuna’s first question.

Sri bhagavaan uvaahca

prajaahati yadaa kamansarvaan paartha
manogataan aatmanyevaatmanaa tustah sthitaprajnaastadocyate

Sri Bhagavaan said:

O Partha (Arjuna), when a man discards all desires visiting the mind, and is self-satisfied in own self, he is said to be man of steady wisdom. || 55 ||

Comment:—

[According to the gospel of the Gita, a striver, can attain perfection, (God-realization), by any discipline (Selfless Service or Devotion etc.,) followed according to his inclination and liking and his perfection is described by that very same spiritual discipline and means alone. Example—A striver following the Discipline of Devotion worships God constantly, worshiping Him with exclusive devotion (12/6). Therefore, in the enlightened state, he becomes free from malice towards all beings (12/13). In the Discipline of Knowledge the striver perceives him self detached from the gunas (attributes, modes) and is untainted by them (14/19) and in the enlightened state, he remains like a witness beyond all the modes (gunas), having risen above them (14/22—25). Similarly, in Karmayoga it is the abandoning of all desires that is important. Hence the enlightened soul abandons all desires. In this verse Lord Krsna talks on this point.]

‘Prajahaati yadaa kaamaansarvaanpaartha manogataan’ — It means that desire does not exist in the self nor does it exist in the mind, because the self is eternal while desire is transient. Moreover it does not stay permanently in the mind but comes into it—’manogataan1. Therefore how can desire even be in the mind? But the man by identifying himself with body, senses, mind and intellect, accepts the desires visiting the mind as resting in his own self.

‘Jahaati’ — Use of the prefix ‘Pra1 before the verb ‘jahaati’, indicates that there is not even the slightest trace of any desire left in him. A man can neither renounce his own self nor the things which are not his own, but he can renounce only the things that actually are not his own, but he has mistaken them as his own. Similarly, desires do not exist in one’s self, but one accepts them as existing in one’s own self, so one has to cast them off, therefore the use of the word “pra-jahaati”.

The term ‘kaamaan’ (desires) also includes the term ’sarvaan’ (all), yet ’sarvaan’ has been added to emphasize the fact that, let there not a single spec of a desire remain. Let it all be entirely cast off.

‘Aatmanyevaatmanaa tushtah’ — After abandoning all the desires completely, a man is satisfied in himself and with himself i.e., he is spontaneously contented in his own self.

‘Sthitaprajnastadochyate’ — When the “self” has accepted the infinite desires with many branches in him self, at that time too, those desires were not in him, and he was ever established in wisdom However, at that time due to considering the desires to be in him, and the intellect not been steady, he was not called as “sthithprajnya” (established in wisdom), in other words, he was unable to experience (realize) that he was established in wisdom. When he abandons entirely all his desires; in other words, when he puts aside his false beliefs rather accepts the non-existence of desires, then he is called man of steady wisdom i.e he realizes being established in wisdom.

A sadhak (striver) makes effort to still the mind, but when desires are entirely renounced, he does not have to attempt to steady the mind, it naturally and spontaneously attains this state.

In the fifty-third verse Lord Krsna has advised two things to Arjuna, – 1) let the intellect be unshakeable (nischal), when it comes to detaching from the world, i.e. renouncing the world; and 2) let it be steady (achal) engaged in Bhagwaan (God). The same two points – 1) renouncing the world and 2) becoming established in Bhagwaan have been explained, in many verses Gita 2:56 through Gita 2:62 and Gita 2:65 through Gita 2:72.

(partial posting, also Appendix – not included)

From “The Bhagavadgita – Sadhak Sanjivani” in English, page 203 – 205 by Swami Ramsukhdasji

Om Shanti shanti shanti. April 4, 2009

Sarve Bhavantu sukhinah,
Sarve Santu Niraamayaaha
Sarve Bhadraani pashyantu
Ma Kaschid Dukh Bhagbhavet
Om shanti! shanti! shantih !

Yes may there be peace and eternal peace … may it begin with us…”

I understand as follows , kindly correct me .

” Sarve Bhavantu sukhinah”- Let all be happy”
” Sarve Santu Niraamayaaha ” – let all be cured of diseases
” Sarve Bhadraani pashyantu” – let us see every one in well off
” Ma Kaschid Dukh Bhagbhavet – let there be no sorrow any time “

શ્રી રામ માળા – મૂળશંકર ત્રિવેદી April 3, 2009

શ્રી રામ માળા – મૂળશંકર ત્રિવેદી October 21, 2006
Filed under: મૂળશંકર ત્રિવેદી — dhavalrajgeera @ 1:23 am Edit This

શ્રી રામ રામ રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

બ્રહ્મ પરાત્પર રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

ચિદાનંદઘન રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

અવધ વિહારી રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

ઘટ ઘટ વાસી રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

અંતરયામી રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

જાનકી વલ્લભ રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

વૈદેહીના નાથ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

નિશ દિન રટવું નામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

કરવા સુંદર કામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

જય જય સીતારામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

શ્રી રામ રામ રામ, ભજ મન રામ રામ રામ.
રામ રામ રામ , શ્રી રામ રામ રામ.

- મૂળશંકર ત્રિવેદી