વેદ સ્તુતિ – યજુર્વેદ
એક પ્રતિભાવ
તેજોsસિ તેજો મયિ ધેહિ
વીર્યમસિ વીર્યં મયિ ધેહિ
બલમસિ બલં મયિ ધેહિ
ઓજોsસિ ઓજો મયિ ધેહિ
મન્યુરસિ મન્યું મયિ ધેહિ
સહોsસિ સહો મયિ ધેહિ
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તું તેજ રૂપ છો, મને તેજ આપ.
તું વીર્યરૂપ્ છો, મને વીર્યવાન બનાવ.
તું બળરૂપ છો, મને બળવાન બનાવ.
તું ઓજસ છો, મને ઓજસ્વી બનાવ.
તું પૂણ્યપ્રકોપ છો, મને પૂણ્યપ્રકોપ આપ.
તું સહિષ્ણુ છો, મને સહિષ્ણુતા આપ.
યજુર્વેદ – 19-9 .
વિભાગો: અજ્ઞાત · શ્લોક · હિન્દુ દર્શન
પર્વાધિરાજ પર્યુષણ દરમિયાન મોટી સંખ્યામાં અઠ્ઠઈ તપ, સિદ્ધિ તપ અને ૧૦૮ માસક્ષમણ થયાં હતાં. પૌષધ અંગે માહિતી આપતા જૈન મુનિ મિત્રાનંદસાગરજી મ.સા.એ જણાવ્યું કે પૌષધ એટલે મર્યાદિત સમય માટે સાધુ જીવન જીવવાનું. જેમાં શ્રાવક અને શ્રાવિકા એક દિવસ અથવા તેથી વધુ સમય માટે ઘર-બાર છોડીને સાધુ-સાઘ્વીઓની જેમ જ ઉપાશ્રયમાં રહે છે અને દિવસ દરમિયાન એમના માટે નિિશ્ચત થયેલી ક્રિયાઓ કરે છે. જેમાં ઓછામાં ઓછું એકાસણાનું તપ અનિવાર્ય હોય છે..
આ વિચારને આપણું મસ્તક સહેજે નમી જાય છેી-” આજની દુનિયાના પર્યાવરણના પ્રશ્નો પહેલાની સમસ્યાઓ કરતાં જુદા છે. અત્યારે જે પ્રમાણમાં વસ્તીવધારો થઈ રહ્યો છે, તે ભવિષ્યમાં ગંભીર સમસ્યા બનશે. આ ઉપરાંત તેઓએ એમ પણ કહ્યું કે પ્રાણીની ઘણી જાતો નષ્ટ થઈ ગઈ છે અને થઈ રહી છે. આ માટે તેઓએ સૂચન કર્યું કે જમીન પર એક જ પ્રકારનાં વૃક્ષો ઉગાડવાને બદલે જુદી જુદી જાતનાં વૃક્ષો ઊગાડવા જોઈએ અને વાઇલ્ડ લાઈફ જાળવવા માટે જંગલો ઊભાં કરવા જોઈએ.
પર્યાવરણની જાળવણીમાં જૈન ધર્મ શું કરી શકે. વળી પૃથ્વી, જળ, છોડ અને જીવજંતુ સાથેના માનવીના સંબંધો અંગે જૈન ધર્મે પાયાની વિચારણા કરી છે. જૂના જૈન તીર્થો જે એની વનરાજી ગુમાવી બેઠા છે ત્યાં વૃક્ષારોપણની પ્રવૃત્તિ કરવી જોઈએ. આ ઉપરાંત જૈન ટ્રસ્ટો અને સંસ્થાઓ પાસેની વધારાની ખુલ્લી જમીનોની માહિતી મેળવી ત્યાં વૃક્ષારોપણ પ્રવૃત્તિઓ આદરવી જોઈએ. જૈન દર્શનના સંબંધમાં બાળકો અને યુવાનોને પર્યાવરણ વિશે શિક્ષણ આપવું. ભારતમાં સંવત્સરી અને મહાવીર જયંતી જેવા પર્વના દિવસોએ કતલખાનાઓ બંધ રહે છે. આ રીતે સમગ્ર વિશ્વમાં એક દિવસ અહિંસા દિવસ તરીકે જાહેર કરવો જોઈએ. આનાથી પ્રાણીઓ તો બચશે જ. સાથોસાથ પ્રાણીઓ વિશે અનુકંપા જાગશે તેમજ શાકાહારથી શરીર અને મન પર થતી સારી અસરનો ખ્યાલ આવશે.”
: Shree Hari:
Ram Ram
17th August, 2009, Monday, Bhadrapad Krishna Dvaadashi, Vikram Samvat 2066, Somvaar
Now reflect on this that “Where does a desire reside?” Many people are of the belief that desire resides in the mind. But as such the desire does not reside in the mind; it only comes into the mind (visits) – Prajahaati yadaa kaamaanssarvaanpaarth manogataam” (Gita 2/55). Mind is an internal instrument (anthakaran). An instrument has no desires at all. Does a pen have desire to write? Does a car have desire to move? No, it does not. If we hold that a desire is in the mind, then when the desire is not satiated, the mind should suffer pain, but instead when the desire is not satiated, the one’s ownself (swayam) becoming the “doer and enjoyer” suffers pain. Therefore in fact the desire does not abide in the mind – intellect (instruments), but is in the doer (kartaa). An instrument (karan) depends on the doer (kartaa). But being entangled in the duality, in the form of pleasure and pain, caused by the fulfillment or unfulfillment of desires, a man’s discriminating faculty (vivek) does not function properly and so he holds that desire to be in the mind.
Now reflect on who is the doer? If the mind had been a doer (agent), it would have not acted becoming sub-servient to the intellect. It is everyone’s experience (anubhav) that when the intellect determines to not to do something, then the mind leaves the desire to do that thing, and when the intellect firmly resolves to do something, then the mind begins to desire to do that thing. But the intellect is also not an independent agent, because intellect is also an inner instrument. When a man derives pleasure from fulfilling a desire, then his intellect decides to do that action. But the man who knows that the outcome of enjoyment of pleasures is only pain, he renounces the pleasure derived from fulfillment of desires. Thereafter instead of his intellect being inclined towards pleasures, decides to renounce the desire for pleasure. The instrument is dependent on the doer. It is very beneficialand in perfecting an action. “Sadhakatam karanam” (Paani. A. 1/4/42) But the doer is independent “Swatantra kartaa” (Paani. A. 1/4/54). Even the Swaroop (self) is not the doer; because if there was doership in the self (swaroop) then it would never be wiped out. Therefore Bhagwaan has in the Gita negated the doership in the self (swaroop) – “sharirastopi kaunteya ne karoti ne lipyate.” (Gita 13/31). In reality, He who is the enjoyer, that same one is the doer.
Now let us think, who is that experiencer (enjoyer). The experiencer (enjoyer) can be neither sat (real, IS, existent) nor asat (unreal, non-existent), because “sat” (Real) is devoid of enjoyership, while the Asat (Unreal), enjoyership (experiencing) is not possible at all. Through discrimination (vivek poorvak) when a sadhak entirely disassociates his affinity with the body, which indeed is the case, then neither the doer remains, nor the enjoyer remains. Rather only Pure Consciousness (IS-Ness) remains. By this it is proven that in reality, there is no doer or enjoyer, we have only believed it to be so. Here one thing needs to be kept in mind, when sadhak attains realization of self-knowledge, there remains no affiliation with the body, then he also has no relation with the indweller in the body (shariri). This is because it is only due to relationship with the body that the conscious divine entity (Self) is called “indweller” (shariri). When relationship with the body is servered, then only the divine entity exists and remains, but it’s title as being “shariri” does not remain. In this pure consciousness, all indwellers become one. That divine entity, pure consciousness itself is called “Brahma” and one who is established in that natural and perfect, pure conscious state, that state is called “mukti” (liberation, salvation). In liberation “mukti”, a jeev (embodied soul) becomes of the same element as Brahm. In other words, just as Brahma is Truth, Knowledge and Bliss Absolute (satchitanand swaroop), the Jeev too becomes Truth, Knowledge and Bliss Absolute – “idam gyaanamupaashritya mama saadharmyamaagataah” (Gita 14/2). On taking on identical properties as Paramatma, Jeev becomes free from birth and death – “sargepi nopjaayante pralaye ne vyathanti cha.” and Jeev become pure, enlightened, liberated, changeless, immortal and independent. This is called attainment of Yoga (Union with Paramatma) – “Tadaa yogmavaapsyasi” (Gita 2/53).
From “Manav Maatre Kalyaan ke Liye” pg 126-127 and “For Salvation of Mankind” in English pg 130-132 by Swami Ramsukhdasji
For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
For full online discourses in Hindi: http://www.swamiramsukhdasji.org
Raksha Bandhan and Nariyal Pournima
Contents
1. Raksha Bandhan
1.1 The science underlying Raksha Bandhan
1.2 Prayer to be made while tying rakhi
1.3 Religious actions to be performed while tying rakhi
1.4 Importance of giving a sattvik gift by the brother to his sister
1.5 Importance of tying rakhi without expectations
1.6 Spiritual benefits of Raksha Bandhan
2. Rakhi
2.1 How should the rakhi be?
2.2 Special feature of the rakhi made by Sanatan Sanstha
2.3 Stop denigration of deities through rakhis
3. Nariyal Pournima
3.1 Importance of offering coconut to the sea on the day of Nariyal Pournima
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1. Raksha Bandhan
Raksha Bandhan is the festival of rakhi. This is the festival of brother and sister. This festival is celebrated on Shravan Pournima.
1.1 The science underlying Raksha Bandhan
The science underlying Raksha Bandhan can be understood with the help of the Divine Knowledge received by Mrs. Anjali Gadgil, Sanatan’s seeker receiving Divine Knowledge.
On the day of Shravan Pournima high speed frequencies of Yama principle are activated in the universe. Particles of the Absolute Fire Element (Tej) are generated due to the friction between these high speed frequencies. These particles of Tej are emitted into the atmosphere. They become inert because of their union with the ground particles and they create a covering on the ground. This is called raksha.
Bali, the king of Hell region uses the raja-tama frequencies emitted by this raksha to nurture the negative energies. Hence, a woman ties rakhi to a man as a symbol of invoking Earth and taking Earth’s help in restraining this action of King Bali.
On the day of Shravan Pournima, Deity Laxmi tied rakhi to King Bali and freed Narayana.
1.2 Prayer to be made while tying rakhi
येन बद्घो बली राजा दानवेन्द्रो महाबल: ।
तेन त्वामपि बध्नामि रक्षे मा चल मा चल ।।
This means, I tie you with the same raksha, by which the powerful demon king, King Bali was tied. O rakhi, you remain steadfast.
As per the teachings of Bhavishyapuran, Rakshabandhan was primarily meant for kings. Nowadays this festival is celebrated by everyone. The sister ties her brother a rakhi on the day of Rakshabandhan.
1.3 Religious actions to be performed while tying rakhi
For tying the rakhi, a short wooden stool is placed for the brother to be seated
A rangoli design is drawn around this wooden stool
Sattvik frequencies are emitted from the rangoli designs made in this way and they help in making the environment of the place sattvik.
(The brother wearing new clothes and a cap on his head, applies tilak on his forehead and sits on the wooden stool. Sister stands in front of him with a platter for aukshan in her hand. Both brother and sister close their eyes, pay obeisance to the God.)
Now both brother and sister pray to the deities for the protection of each other.
The sister applies tilak of vermillion to the brother.
The sister ties the rakhi on the right wrist of the brother.
After tying the rakhi, a ghee lamp arti is waved in a semi-circle in front of the brother.
After waving the arti, the brother gives his sister something as a gift. The sister should respect the brother by accepting his gift.
Appropriate prayer by the brother on Raksha Bandhan day: On Raksha Bandhan day every brother should pray, ‘In addition to the protection of my sister let me make efforts for the protection of society, nation and Dharma.’
1.4 Importance of giving a sattvik gift by the brother to his sister
Non-sattvik gifts are raja-tama predominant. That is why a brother should give sattvik gift to his sister. By giving a sattvik gift like a religious holy text or chanting beads, which will augment sister’s spiritual practice, following benefits are derived:
Sattvik items do not affect the Jivas at a worldly level.
The Jiva which gives a sattvik gift benefits to the extent of 20% and the receiving Jiva benefits 18%.
By sattvik action the give and take account reduces and new account is not created.
Here the important thing is that the sister should tie the rakhi without any expectation of a gift.
1.5 Importance of tying rakhi without expectations
If the sister bears any expectation of a gift from the brother then she is deprived of spiritual benefit. When she does not have any expectations, she benefits from the blessing of the brother. Thus she benefits at a spiritual level.
How should the spiritual emotion of the sister be while tying a rakhi? Srikrushna’s finger was cut and blood was oozing out of it. He went to Draupadi. Without much thought she tore a piece of the pallu of the expensive zari saree she was wearing and tied it to His finger. On Raksha Bandhan day every sister should have the spiritual emotion like Draupadi.
1.6 Spiritual benefits of Raksha Bandhan
There is benefit of Sri Ganesh principle and Sri Saraswati principle. The principles of Sri Ganesh and Sri Saraswati descend on Earth in higher proportion. By praying for the protection of each other by the brother and sister, both benefit from the these deity principles.
There is increase in the Absolute Fire element. By waving arti the frequencies of the Absolute Fire element are emitted by the flame of the lamp and help in enhancing the Absolute Fire element in the brother.
The brother benefits from the Shakti principle. The Shakti principle is awakened in the woman tying rakhi. THe brother benefits from this Shakti principle through the medium of the rakhi.
The mutual give and take between the brother and sister decreases. Generally there is 30% give and take account between a brother and sister. They complete their give and take account in the subtle form through the medium of festivals like Rakhi Pournima.
2. Rakhi
In ancient times, akshat, that is, some unbroken rice grains were covered in white cloth and it was tied with silk thread as rakhi.
Divine Knowledge received by Sanatan’s seeker Mrs. Anjali Gadgil: Akshat, that is, unbroken rice is all encompassing and silk thread has the ablility of rapidly transmitting sattvik frequencies. Thus, rakhi is made from akshat and silk thread. This rakhi is tied to the brother by the sister. The frequencies of spiritual energy in the sister are transferred to the brother when the sister ties the rakhi to him. This activates the surya-nadi (sun channel) of the brother and the Shiva principle in him is awakened. This results in disintegration of the raja-tama particles present in the atmosphere.
Over the period of time, this type of rakhi has disappeared and presently, various types of rakhis are available in the market. Most of them are gaudy. They are not sattvik. The subtle effect of such rakhi is:
1. An illusory flow is attracted in the rakhi
An illusory spiral is generated in the rakhi due to the various colourfull and flashy items used in making the rakhi.
Illusory frequencies are spread in the body of the person upon tying such rakhi.
Illusory particles remains active for a long time in his body.
2. Tama-predominant flow of black energy is attracted in the rakhi.
A tama-predominant and thorny spiral is generated in the rakhi and a spiral of tama guna revolves in an activated form in the wrist of the preson to whom the rakhi is tied.
Tama-predominant frequencies spread in the body of the person. Thereby, these tama-predominant vibrations enter every action performed by his hands.
Particles of tama are spread in his body.
3. Tama-predominated frequencies are spread in the body of the woman tying the rakhi.
4. Tama–predominant illusory particles are spread in the environment.
2.1 How should the rakhi be?
A sattvik rakhi in which Divine principle will get attracted and retained should be purchased. The subte effect given below depicts how Sanatan-made rakhi is sattvik compared to the rakhis available in the market.
1. Divine principle is attracted towards the Guru-disciple logo on the rakhi.
A spiral of this Divine principle is created.
2. A spiral is created in the rakhi in the form of nirgun principle.
3. A flow of Chaitanya is also attracted.
And a spiral of Chaitanya is generated in the rakhi.
Through this spiral, a flow of Chaitanya is emitted in the environment.
Particles of Chaitanya are also emitted in the environment.
Frequencies of Chaitanya flow from the thread of the rakhi. Therefore the brother gains Chaitanya upon tying of rakhi.
4. A flow of spiritual energy is attracted in the rakhi.
A spiral of spiritual energy is activated.
Particles of spiritual energy are emitted from this spiral.
5. A spiral of spiritual emotion (bhav) is generated in the rakhi if, while tying the rakhi the sister has the bhav that ‘I am tying the rakhi to the God residing in the brother’.
2.2 Special feature of the rakhi made by Sanatan Sanstha
The rakhi made by Sanatan Sanstha contains the devotion unto the Guru, spiritual emotion of love, sattvikta and Chaitanya. The distress of negative energies suffered by the brother and sister gets reduced, spiritual emotion of devotion is enhanced and the intensity of the six internal foes of the Jiva reduces due to the beneficial frequencies of Chaitanya and sattvikta.
2.3 Stop denigration of deities through rakhis
Nowadays, rakhis are decorated with ‘Om’ or pictures of deities. After use, these rakhis are discarded and thrown away. As they are then trodden under the feet by others it actually amounts to denigration of deities. We only have to incur sin for this. Hence, immerse rakhis in flowing water. Do practice this and educate others.
3. Nariyal Pournima
Nariyal Pournima is a festival celebrated due to seasonal change. During the period of Nariyal Pournima the rainfall decreases. Hence on this daypeople go to the coast and worship the sea, that is, deity Varun. Deity Varun is controls water. Due to the worship deity Varun is appeased and one does not have to face dangers of the sea. This festival is celebrated along the entire coastline of Bharat with great pomp and splendor.
On this day the coconut to be offered to the sea is decorated. It is taken to the sea shore in a procession. On reaching the shore the sea is worshipped and the coconut is offered with faith.
3.1 Importance of offering coconut to the sea on the day of Nariyal Pournima
There is high proportion of the Absolute Fire element in the coconut water. The frequencies of Yama have high proportion of the Absolute Water element. On this day there is predominance of frequencies of Yama having high proportion of the Absolute Water element in the universe. These frequencies are in a whirlpool like motion in the universe. By invoking Lord Varun the frequencies of Yama are attracted towards the coconut water. The Absolute Fire element in the coconut water controls these Yama frequencies. The raja-tama particles in these frequencies are disintegrated and are immersed in the sea. Due to this the atmosphere is also purified.
Subtle effect of offering coconut to the sea:
1. By paying obeisance to the deity of sea with spiritual emotion, a spiral of spiritual emotion is generated in the person.
2. By worshipping the coconut a spiral of Divine principle is activated in it.
3. A spiral of Divine Consciousness is activated in the coconut.
4. Due to the worship of the deity of sea with spiritual emotion, a flow of Divine principle is attracted towards the sea. Unmanifest Divine principle manifests in the form of a spiral and becomes activated.
5. The principle of deity of rain (Varun devata) is activated in the form of a spiral.
6. The nirgun principle is activated in higher proportion in the sea in the form of a spiral. Particles of nirgun principle spread into the environment.
7. A flow of bliss is attracted from God.
A spiral of bliss is generated in the sea.
The flow of bliss is emitted towards the person.
A spiral of bliss is generated in the person too.
8. A flow of Divine Consciousness from God is attracted towards the sea.
Due to this flow a spiral of Divine Consciousness is generated in the sea.
The flow of Divine Consciousness is emitted towards the person.
A spiral of Divine Consciousness is generated in the person.
9. A flow of spiritual energy is attracted towards the sea.
A spiral of spiritual energy is generated in the sea.
The flow of spiritual energy is emitted towards the person and a spiral of spiritual energy is generated in him.
Particles of spiritual energy become activated.
10. The black energy covering on the person is removed.
For more information on this article, read Sanatan Sanstha’s publication – ‘Holy festivals, Religious festivals and Vowed religious observances’
A special ‘Dharmasatsang’ on this prepared by Hindu Janajagruti Samiti will be telecast on ‘Sree Sankara’ TV channel on 5th August at 8.30 a.m. For details on ‘Sree Sankara’, click here
Click on the link and see the video !!
http://www.kirtanrabbi.com
The video of jews from Jerusalam who have formed the group “KIRTAN – RABBI “. Kiratn is Indian style of prayers which nothing new to us and and RABBI is jewsh method of Prayers. They experiments to adopt Indian KIRTAN style with their Rabbi style and the blending has proved to them that KIRTAN style generates a deep faith in ones own community GOD. We call it satsang !!! Listen carefully their comments in video and enjoy and be proud to be HINDU and our culture !!!
Jews are as cultured as HINDUS and are also highly intellagent. 70 % economy of USA is in the hands of JEWS and hence USA has to cooperate with Israil.
For your information Albert Instine was jew.
Hope you will like it.
Shree Hari:
Ram Ram
2nd August, 2009, Sunday, Shravan Shukla Dvaadashi, Vikram Samvat 2066, Ravivaar
Bhagwaan (God) says – “Mayyaa tatmidam sarvam jagadvyaktmoortinaa” (Gita 9/4) “This entire Universe is pervaded by Me in My unmanifest form.” (Gita 9/4). That which has a form is called an embodiment, personification, manifestation (moorti). And that which has no form whatsoever, is call unmanifest, imperceptible form “avyakt moorti”. Just as Bhagwaan is an unmanifest, imperceptable form, so a sadhak is also an unmanifest, imperceptable form – “Avyaktohyamchityoyummavikaaryoyamuchyate” (Gita 2/25)
A sadhak is not the body – such talks are not in the scriptures, but in reality it is like that. A sadhak is the “inner sentiments expressed through a body” (bhaav sharir). A sadhak is a yogi (one with Equanimity, united with the Divine). He is not an enjoyer of sense pleasures (bhogi). Bhog (sense enjoyments) and Yog (equanimity) are in conflict with each other. An enjoyer of sense pleasures (bhogi) cannot be a Yogi (equanimous) and a Yogi cannot be a Bhogi. A sadhak does not do any work, where his intellect gets gratification from sense enjoyments (bhog buddhi), rather he maintains equanimity “yog buddhi”. Equanimity is “yog” – “samatvam yog ucchyate” (Gita 2/48). Equanimity is also a sentiment “bhaav”. Thus sadhak is “bhaav sharir” i.e sentiments expressed through the body.
The “gross body” (sthool sharir) is changing every moment. There is not a moment when the body does not change. Paramatma has two Natures – “Prakritiyaan”. The body is “aparaaprakriti” and Jeev (embodied soul) is Aparaa prakriti. Para prakriti is unmanifest, whereas Apara is manifest. All beings in the beginning are unmanifest, then they manifest and later on they once again become unmanifest. When one has a dream, then in the beginning one is awake, in between there is a dream and in the end he is once again awake. Just like in the middle there is a dream, similarly all the beings are initially unmanifest, in between they manifest and in the end they once again become unmanifest. If one has a dream then first one is awake, then in middle there is the dream state and in the end one is once again he is unmanifest. Similarly all beings in the middle are manifest.
It is a principle that whatever is not there in the beginning and in the end, is not there in the middle as well – “Aadaavante cha yannasti vartamaanepi tattathaa” (Mandukyaa Karikaa). Beings are unmanifest in the beginning and in the end; therefore even though they appear to have a form, as such they are only formless. In a manifested form, no two individuals are alike, but in unmanifest form, all in all they become one. Therefore in unmanifest form, all can attain Paramatma. That which is attainable by all, He alone can be Paramatma. That which is attainable by a few and not by others cannot be Paramatma, rather it is the world. Therefore God Realization takes place in the unmanifest form or in an unmanifest state.
From “Param Vishraam Ki Praapti” in Hindi pg 15 by Swami Ramsukhdasji.
Ram Ram
For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
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Gita 3-17
Link: — The Lord has condemned the person who does not perform his duty, in order to renounce his affinity with the world, in the preceding verse. Now, in the next two verses, He talks about the enlightened soul, who having performed his duty, has renounced affinity for the world.
yastvaatma-ratir eva syaadaatma-trptas cha maanavah |
aatmanyeva cha santushtastasya kaaryam na vidyate || (Gita 3/17)
But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone, verily there is no further work to be done by him. 17
Comment:
“yastvaatma-ratir eva syaadaatma-trptas cha maanavah aatmanyeva cha santushtastasya” — Here the term ‘tu’ (but) has been used to differentiate, a person, who has become enlightened having performed his duty, from the person who does not perform his duty, as described in the preceding verse.
So long as a person assumes his affinity for the world, he rejoices in the sensual pleasures, wife, sons and family, remains satisfied with food and is content in riches. But these sense objects cannot provide him with perfect and lasting enjoyment, satisfaction and contentment, because the world is ever-changing, insentient and perishable while the self is uniform, sentient and imperishable. So how can the self be satisfied and be contented with the world, when there is not even the least affinity between the two?
Worldly enjoyments are not lasting for a man. A newly married couple take delight in each other but that joy or attraction does not remain as much after the birth of one or two children. In old age, some old women go to the extent of even saying about their husbands, “It is good, if the old man dies.” The satisfaction provided by food and riches etc., is momentary and temporary, also. The longing for more and more wealth is ever increasing, therefore one constantly feels a shortage. The point is that, enjoyment, satisfaction and contentment can never remain at all times.
It is a fact that the worldly objects cannot provide lasting delight, satisfaction and contentment to man. If these had provided real delight, satisfaction and contentment, man would have never felt their absence. In the Self (swaroop), delight, satisfaction and contentment naturally exist (swatah siddh) because the Self is real and the real never ceases to be (Gita 2/16). As the real always exists, there is no deficiency in it and without a feeling of deficiency no desire is born. So there is no desire in the Self. But when the Self by an error assumes its affinity with the world, it seeks delight, satisfaction and contentment in the world, and has a desire for the worldly objects. When one desire is satisfied and the second is not born, at that time, he remains “free from any desire” (nishkaam) and in that state of being free of desires he experiences joy (bliss). But, man erroneously thinks that he is feeling joyful, satisfied and contented due to fulfillment of desire. Had he got that joyful (blissful) feeling from attaining the desired object, that joy should have continued unabated on having acquired that object and there would have been no more desire for that object again. In fact, it does not happen so. When worldly enjoyments never give perfect enjoyment, satisfaction and contentment forever, and along with it worldly attachments continue to remain, then man dreams up new desires. When a desire is born, a deficiency is experienced and a dependency for the desired object is created. When he receives the desired object, he experiences a dependency on external objects. Thus a man with a desire ever remains unhappy.
Here, a point needs attention. An aspirant rightly believes that being free of desire is the root of happiness, while desire is the root of sorrows. But men who are attached to the world think that by acquiring the desired objects they have gained happiness and lack of attaining them is reason for unhappiness. If worldly men realize the truth like the sadhaks, they too can become free of desires.
Men who perform actions with desire for fruit, are entitled to follow the Discipline of Action – Karmayog “Karmayogastu kaaminaam” (Srlmadbhagavata 11/20/7). Such men derive joy, satisfaction and contentment out of the world. Those men who perform actions without the desire for their fruit, the Lord declares that such aspirants, unlike the worldly people, are delighted, contented and satisfied in the Self (Gita 2/55).
In fact happiness, satisfaction and contentment are not different from each other, yet they seem to be different, because of a person’s affinity for the world. As soon as this affinity is renounced, an enlightened soul is joyful, satisfied and contented in the Self (swaroop), their difference which seemed to exist, disappears.
‘Tasya karyam na vidyate’—The aim of the performance of actions for a man, is to attain salvation or God-realization. When this aim is achieved by anyone following the Disciplines of Actions, Knowledge or Devotion, nothing remains to be done, known and acquired by him and that is the supreme achievement of a human life.
In the self, there is no shortage. But so long as a man because of his affinity for the world, feels shortage in him (self) he performs actions for himself by regarding the body as T and ‘Mine’. In that case there remains some work which needs to be done by him. But when he, instead of performing the actions for himself, performs them for others, such as body, senses, mind, intellect, life-breath, parents, wife, sons, family, society, country and the world, his affinity for the world is renounced. When his affinity for the world is completely renounced, nothing remains to be done by him, because there is no activity then in the Self. Whatever action is performed, that is performed because of the affinity for the world. Therefore, work is to be done by those, who have affinity for the world.
An action is performed, when there is desire to acquire something, and desire is born of want. The enlightened souls have no want, so they have to do nothing.
When through the Discipline of Action, an enlightened soul is delighted, satisfied and contented in the self, and nothing remains to be done, known and acquired by him, he transcends prescription and prohibition. Though such a God-realized soul, rises above the ordinance of the scriptures, yet his actions are in accordance with the scriptural injunctions, and these are examples for others.
The expression “Tasya karyam na vidyate”, does not mean that no action is performed by that God-realized soul. But it means that though no work remains to be done by him, actions are performed by him, for the welfare of others. Just as the activities such blinking the eyelids, breathing and digestion etc., go on automatically, similarly, all exemplary activities prescribed by the scriptures are automatically performed, by the enlightened soul, (as he has no sense of doership).
From “The Bhagavadgita – Sadhaka Sanjivani” in Hindi by Swami Ramsukhdasji.
Shree Hari:
Ram Ram
1st August, 2009, Saturday, Shravan Shukla Ekadashi, Vikram Samvat 2066, Shanivaar
First and the foremost we must resolve to have a firm aim in this life, and that is – In this very lifetime I want to realize Paramatma. Whether the entire world goes against me, but I want to progress spiritually ! Without having this firm resolve, bondage of worldly affairs will not leave. Let your aim, let your goal be only one, single-pointed (I want to attain Paramatama no matter what), then everything will be alright. One who has become a widow or a sadhu (ascetic) must become completely and entirely engaged in Paramatma (God). Besides this, what other work do you have? The necessities for sustaining this body will be met. How will they be met? This God only knows !
For the most part you are under the impression that – First I must arrange for my sustainance, let me accumulate money, thereafter I will engage in devotion, worship (bhajan) and contemplation (smaran). Such sentiments will not let you attain any spiritual progress. He who has hoarded money, they are not able to make quick spiritual progress. The relationship with money will become an roadblock in your spiritual progress. He who has nothing, who does not know where the meals will come from, such a person will progress far more quickly in the spiritual path, then one who has money and also engages in spiritual disciplines. The reason is that those who have money, within them there will be that reliance on money. When there is reliance on money, then liberation will not take place, this is a certainty. He who has no money, has no support, who does not have any certainty about the next meal and what he will eat? what will be available tomorrow? such a one can progress very quickly. This point will not appeal to you and you may not agree with it, but this has been examined and tested by me.
He who is relying on the support of money by having the mind-set that I will keep this money in the bank etc, and live off the interest from that money, such a person will not progress quickly. Because of dependence on money, dependence on Bhagwaan (God) will not be exclusive. If there is dependence on anything at all, then it will not let you realize Paramatma (God). It appears as if once the money issue is taken care off then we will peacefully engage in devotion and worship, but in reality, you will not be able to become free of worries.
Bhagwaan has said -
“Ananyachetaah satatam yo maam smarati nityashah |
Tasyaahum sulabhah Paarth nityayuktasya yoginah || (Gita 8/14)
“O’ Paarth, the Yogi who thinks of Me, and undividedly remains absorbed in Me, to Him I am easily attainable.” (Gita 8/14)
Here Bhagwaan has said three points – “Ananyachetaah” “Satatam” “Nityashah”. The meaning of these three points is –
1) “Ananyachetaah” – Besides Bhagwaan, there is dependence / reliance / support (sahaaraa) of NO ONE else;
2) “Satatam” – in other words, from the day that you become engaged in Paramatma, from that day until death you remain engaged.
3) “Nityasahah” – i.e from morning to night, from the time one wakes up, till they fall asleep to remain attached to Paramatma.
By these three points Bhagwaan becomes easily attainable.
From “Sab Saadhano kaa Saar” in Hindi pg 60-61 by Swami Ramsukhdasji
Ram Ram
For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
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