Make your Spiritual Practices Free of Any Doubts * Swami Ramsukhdasji. June 30, 2010

|| Shree Hari ||
Ram Ram

30th June 2010, Wednesday, Aashadha Krishna Chaturthi, Budhvar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

Make your Spiritual Practices Free of Any Doubts

One must make their spiritual practices pure, in other words, regarding the subject of your spiritual discipline, there should be no doubts whatsoever. If there remains any doubt, then through books, through question-answers, one must remove them. If you are experiencing that the world is real, then remain firm on this point. If there is any doubt in this, then remove those doubts, continue to inquire on these. Do not keep any doubts. To keep doubts is a mistake. If you believe in the “Aatma” (Individual Consciousness”, Soul) and in Brahma (Universal Consciousness) then remain firm in that. If you believe in the existence of God, then remain firm on that point. Do not let any doubts remain in that. This point appeals to me greatly, therefore I am sharing with you. Do your spiritual disciplines in such a way that your heart is purified.

Whatever points you like, ask about that alone. I will tell you about those points only. I do not force my opinion on you, that whatever is my opinion that alone is proper. Whatever is your belief, that itself you must nourish and nurture, and in that itself I will tell you great points. And if you walk that path, then you will attain perfection. Just as someone calls the world as “real”. The world is flowing, but it never perishes. In the world there is birth and death, but it is not permanent. Whoever believes so, must not want to do anything that is against his discrimination. Let the world be considered real, but lying, cheating, being dishonest etc., is not alright. Because if someone lies, cheats and is dishonest with you, then you do not like it. If someone cheats, you feel bad. If someone steals something of yours, then you feel bad. Therefore you must not do such things. Let the world be considered real, but that which you consider to be bad, that which you do not wish others to do to you, do not do those things. Leave those things completely, than you will have attained perfection.

Questioner – The flaws that we have, will they go away by practice?
Swamiji: Flaws do not leave by practice, they leave by proper thinking. Those flaws that have come in us, understand these properly through proper thinking over the scriptures, truth as spoken by holy company, words of saints, give them up. To give up evil, is not a practice. Renunciation takes place through proper thinking, not through practice. Through practice, a new state is created; just like we are unable to walk on a rope, but by constant practice, then just like those men in the circus, we too will be able to walk on the rope.

Questioner – If someone considers himself to be ignorant, then what is to be done?
Swamiji – If someone considers himself to be ignorant, then we must get rid of that ignorance. No one likes ignorance. If someone is told that they are ignorant, then will they like it? When even an ignorant person does not like it, then how will he consider himself to be ignorant? It could be pride of his knowledge, ignorance can remain in us, but we cannot consider ourselves to be totally ignorant, because we are a part (ansh) of God. (to be continued)

From book “Saadhan, Sudha, Sindhu” in Hindi 697 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Apne Saadhan ko sandehrahit banaayiye – 1″ at:

http://www.satcharcha.blogspot.com/

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/sarwopyogi/sarw77_697.htm

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કર્મ અને લેણદેણના બંધનમાંથી કોણ બચી શકે?… સત્ય વચન. June 30, 2010

કર્મ અને લેણદેણના બંધનમાંથી કોણ બચી શકે ?

એક પ્રચલિત વાર્તા છે. શેઠ અને શેઠાણી ભીંત ખોદાતી હોય એવો અવાજ આવ્યો, એટલે જાગી ગયાં. ઘરમાં પ્રવેશવા ચોર ભીંતમાં બાકોરું પાડતો લાગે છે, તેનો ખ્યાલ આવી જતાં શેઠ-શેઠાણી સાવધાન થઈ ગયાં. શેઠે શેઠાણીને મંદ અવાજે કહ્યું : ‘ચોરનો સામનો કરવામાં આપણે નહિ ફાવીએ. હું કહું તેમાં તારે ઉમંગભેર સહકાર આપવો. બીજી કોઈ માથાકૂટ ન કરવી. ગાંધીજીએ સૂતરને તાંતણે સ્વરાજ્ય મેળવ્યું, તો મારે સૂતરને તાંતણે ચોરને ઠેકાણે કરી દેવો છે.’ શેઠાણી ચતુર હતાં. શેઠની હોંશિયારી પર તેમને વિશ્વાસ હતો. તેમણે કહ્યું : ‘તમે કહેશો તેમ કરીશ.’

શેઠ પોતાની યોજનાને અમલમાં મૂકવા ભીંત પાછળ ઊભેલો માણસ પણ સાંભળે તેમ મોટેથી બોલવા લાગ્યા : ‘શેઠાણી, સાંભળો છો ? જ્યોતિષીની વાત સાચી પડવાની લાગે છે. તેમણે કહેલું કે ફાગણ સુદ ચૌદશે આપણે ઘરે સામે ચાલીને પુત્ર આવવાનો છે. મને પચાસ વર્ષ થયાં, પણ ઘોડિયું ન બંધાયું તે ન જ બંધાયું. જ્યોતિષીએ કહેલું કે તમને જે પુત્ર પ્રાપ્ત થવાનો છે તે રાત્રિને સમયે તમારા ઘરમાં પ્રવેશશે. તેને વધાવી લેજો. રાત્રિ તો વીતવા આવી અને દીકરો થઈને કોઈ આવ્યું નહિ. મારી ઊંઘ ઊડી ગઈ છે એટલે કદાચ અત્યારે છોકરો દરવાજો ખટખટાવે તો નવાઈ નહિ.’
મધ્યરાત્રિ વીતી ચૂકી હતી. વાતાવરણમાં ગહન શાંતિ હતી. કોઈ ધીમે અવાજે વાત કરતું હોય તોપણ ઘરની બહાર રહેલું માણસ સાંભળી શકે. શેઠ મોટેથી બોલતા હતા તે ચોરને કાને પડ્યું એટલે તે દીવાલ ખોદતાં અટકી ગયો. તેને થયું કે આ શેઠના ઘરમાં દીકરો થઈને જવા જેવું છે. સીધો વારસદાર થઈ જાઉં તો ચોરીની લપ તો છૂટે. તે રાત્રે તેણે કપડાં પણ સારાં પહેર્યાં હતાં. ઉંમર પણ એટલી કે કોઈને છોકરા તરીકે સ્વીકારવાનું મન થાય. ક્ષણ વાર તેને થયું કે ભીંતમાં બાકોરું પાડવાને બદલે બારણાંની સાંકળ જ ખખડાવું; પણ પછી ડર લાગ્યો. થોડી વારમાં બધું શાંત પડી ગયું. કલાકેક જવા દીધો. પછી ફરી કોશની મદદથી બાકોરું પાડવા માંડ્યો. શેઠ-શેઠાણીએ એવો ડોળ કર્યો કે તેમને કાંઈ ખબર જ નથી. ચોર ઘરમાં દાખલ થઈ ગયો. શું થાય છે તે જોવા એક ખૂણામાં ઊભો રહ્યો. થોડી વારમાં શેઠ પથારીમાં બેઠા થઈ કહે : ‘શેઠાણી ! મને સ્વપ્નું આવ્યું કે દીકરો ઘરમાં આવી ગયો છે. આપણે તેનો પુત્ર તરીકે સ્વીકાર કરીએ તે પહેલાં તેની પૂજા કરવાનું જ્યોતિષીએ કહ્યું છે. તમે બધી તૈયારી કરો.’

લાલચુ ચોરને શેઠની વાતમાં રસ પડ્યો. તેને થયું કે બન્ને જાગી ગયાં છે એટલે ચોરી તો નહિ થાય, માટે દીકરો થઈ જવામાં જ મજા છે ! શેઠાણી દીવો પ્રગટાવે તેની રાહ જોયા વિના જ તેણે કહ્યું : ‘હું આવી ગયો છું. મારે શું કરવાનું છે તે કહો.’
શેઠે કહ્યું : ‘દીકરા, તું આવી ગયો ! અમે કેવા ભાગ્યશાળી છીએ કે તું સામેથી આવ્યો ! હવે એક કામ કર. આ થાંભલા પાસે તું ઊભો રહે. પહેલાં અમે તારી પૂજા કરી લઈએ, પછી જ પુત્ર તરીકે તારો સ્વીકાર થાય.’ ચોર એ માટે તૈયાર થઈ ગયો. તે થાંભલા પાસે ઊભો રહ્યો. મનોમન તે રાજી થતો હતો.
શેઠે કહ્યું : ‘શેઠાણી, ઘરઆંગણે રહેલા પીપળાની તમે જેવી રીતે પૂજા કરો છો, તેવી પૂજા આવનાર દીકરાની કરવાની છે. તમે પીપળાની પૂજા કરતી વખતે એકસો આઠ પ્રદક્ષિણા કરી હતી. વળી પાતળો સૂતરનો દોરો વાપર્યો હતો. છોકરાની પૂજા કરવાની છે, એટલે છોકરાના આખા શરીરે તાંતણા વીંટાય તેટલી વાર આપણે બંનેએ થાંભલાની ચારેબાજુ ફરવું પડશે.
પછી શેઠ-શેઠાણીએ ધૂપ-દીપ કર્યાં. કંકૂ-પૂજાપો તૈયાર કર્યો. શેઠાણી સૂતરનું બંડલ લઈ આવ્યાં. ચોરને શેઠનો દીકરો બનવું હતું એટલે ડાહ્યોડમરો થઈ થાંભલાને અડી ઊભો રહ્યો. શેઠ-શેઠાણી સૂતરનો દોરો લઈને પ્રદક્ષિણા કરવા લાગ્યાં. ચોર મનોમન હરખાતો હતો. બન્નેએ પગથી શરૂઆત કરી અને થોડી વારમાં તો ગળા સુધી સૂતરના તાંતણાથી બાંધી દીધો ! બીજી બધી વિધિ પતાવી દીધી, પણ આરતી ઉતારવાની બાકી રાખી. શેઠે ચોરને કહ્યું : ‘બ્રાહ્મણની સૂચના છે કે પ્રાત:કાળે આરતી કરવાનું કહ્યું છે, એટલે રાહ જોવી પડશે. વળી બ્રાહ્મણને પણ બોલાવવો પડશે. એની હાજરીમાં જ સંકલ્પ થાય.’ આકાશમાં અજવાળાં ઊતર્યાં એટલે શેઠ બ્રાહ્મણને બોલાવી લાવવાના નિમિત્તે ઘેરથી નીકળ્યા અને બ્રાહ્મણને બદલે ત્રણ પોલીસને લઈને આવ્યા. પુત્ર થવા આવેલો ચોર પકડાઈ ગયો !

વાચકોને ચોર મૂર્ખ લાગશે. ચોર તો લાલચનો માર્યો સૂતરને તાંતણે બંધાણો હતો, આપણે તો કર્મના અને લેણદેણના મજબૂત દોરડાથી બંધાયેલા છીએ, છતાં આપણને એમ લાગે છે કે આપણે શાણા છીએ અને ચોર અક્કલ વગરનો છે ! દોરડું જેમ અનેક ધાગાનું બનેલું છે, તેમ જીવ અનાદિ હોવાથી અત્યાર સુધીમાં અનેક વાર શરીર ધારણ કરી ચૂકેલો છે. જોકે તેની તેને સ્મૃતિ નથી, પણ જીવ જ્યારે જ્યારે મનુષ્યશરીર ધારણ કરે ત્યારે તે દરેક ક્રિયામાં હુંપણાના અને મારાપણાના ભાવ ભેળવે છે એટલે તેની દરેક ક્રિયા કર્મમાં પરિણમે છે.

કર્મ ત્રણ પ્રકારનાં છે : પ્રારબ્ધ કર્મો, સંચિત કર્મો અને ક્રિયમાણ કર્મો. ક્રિયમાણ કર્મો વર્તમાનકાળમાં થાય છે. તેમાં જે તીવ્ર કર્મો હોય તેનું ફળ જલદી મળે છે. મંદ કર્મો સંચિતમાં જાય છે અને મધ્યમકર્મોનું ફળ આ જન્મે ન મળે તો તે પ્રારબ્ધમાં પરિણમે છે. આયુષ્યના અંત સુધીમાં જે સંચિત કર્મો ભોગવટામાં નથી આવતા તે કર્મોનું પ્રારબ્ધમાં રૂપાંતર થઈ જાય છે. મનુષ્ય જે કર્મો કરે છે તેનું કેવું અને કેટલું ફળ મળશે તે નિશ્ચિતપણે કહી શકાતું નથી. એટલે મનુષ્ય કર્મ પ્રત્યે જેટલી જાગૃતિ રાખવી જોઈએ તેટલી રાખતો નથી. શેઠના ઘરમાં પેસેલા ચોરને જેમ સૂતરના તાર વીંટળાતા ગયા, તેમ મનુષ્યોને કર્મના અને લેણદેણના દોરડા વીંટળાતા જાય છે અને તેમાંથી મુક્ત થવાનો પ્રયત્ન કરવાને બદલે મનુષ્યજન્મમાં જ અનેક જન્મોનાં બીજ વાવી દે છે !

આપણાં શાસ્ત્રો ચોર્યાશી લાખ યોનિઓની વાત કરતા, ત્યારે આજના વિજ્ઞાનીઓ એક કરોડ ચાળીસ લાખ યોનિની વાત કરે છે. મનુષ્ય સિવાયની તમામ યોનિઓમાં નવાં કર્મો કે નવાં લેણદેણ ઊભાં કરવાનો અવકાશ નથી, કારણ કે તેમનામાં હુંપણાના અને મારાપણાના ભાવ નથી. મનુષ્ય સિવાયના તમામ દેહધારીઓ માત્ર પ્રારબ્ધ કર્મોનો ભોગવટો કરે છે; મનુષ્યને બુદ્ધિ અને વાણી મળેલી છે, તેને લીધે તે આયોજન કરી શકે છે અને પોતાના વિચારો વાણી દ્વારા વ્યક્ત કરી શકે છે. તેને સમયનું ભાન હોવાથી અને તેને મળેલ મન, બુદ્ધિ, ચિત્ત અને અહં વિકસિત અવસ્થામાં હોવાથી મનુષ્યજન્મમાં અનેક ભવ નિર્માણ થઈ જાય છે.
મનુષ્યશરીર ગ્રહણ કરનાર જીવ રૂઢિઓ, માન્યતાઓ અને અંધશ્રદ્ધાને છોડી શકતો નથી. જે કુળ કે સંપ્રદાયમાં તેનો જન્મ થયો હોય તેને તે છોડી શકતો નથી; તે સૌથી મોટી ભૂલ એ કરે છે કે પોતે જીવ હોવા છતાં પોતાને નામરૂપ માની લે છે અને સમગ્ર જીવન નામની પ્રતિષ્ઠા વધારવામાં અને શરીરની તેમજ શરીર સાથે સંકળાયેલા સંબંધીઓની સુખસગવડો પ્રાપ્ત કરવામાં પૂરું કરી નાખે છે. અપવાદરૂપ મનુષ્યોને જ પોતાના સાચા સ્વરૂપનું ભાન થાય છે. લગભગ તમામ મનુષ્યો અસત એવા નામરૂપવાળા શરીરને જ સત ગણીને તમામ વહેવાર કરતા હોય છે. સત એટલે જે શાશ્વત, સનાતન છે, અનાદિ છે અને અસત એટલે જેનું સર્જન થાય છે, જે મર્યાદિત સમય માટે જ રહે છે અને જેનું બંધારણ સમયાંતરે વેરવિખેર થઈ જાય છે. જીવ, આત્મા અને પરમાત્મા સતરૂપ છે, જ્યારે શરીર અસત છે. જીવ કે આત્મા સતરૂપ હોવા છતાં અસત એવા શરીરને પોતાનું સ્વરૂપ સમજીને તમામ વ્યવહાર કરતો હોય તો તે સતને ન ઓળખી શકે, છતાં સત શબ્દનો ઉપયોગ કરે.
ઉંમરલાયક બધા મનુષ્યો જાણે છે કે તેમને જે શરીર મળ્યું છે તે કાયમ ટકવાનું નથી; કાયમીપણું જીવમાં છે અને જીવની હાજરીને કારણે શરીરનું મહત્વ છે, પણ આ જગતના સકલ વહેવારો નામ અને શરીર દ્વારા ચાલતા હોવાથી નામરૂપમાં હુંપણું અને મારાપણું દઢ થઈ ગયું છે; એટલે મનુષ્ય પોતે જીવ છે, સતરૂપ છે, એવું માનતો નથી. તે શરીરના જન્મને પોતાનો જન્મ અને શરીરના મૃત્યુને પોતાનું મૃત્યુ ગણે છે. કેટલાક મનુષ્યો નિષ્કામ કર્મની વાતો કરે છે. પ્રભુ પ્રીત્યર્થે કર્મ કરવાં તેને તેઓ નિષ્કામ કર્મ કહે છે, પણ આ મનુષ્યો ભગવાનની પ્રત્યેક જીવમાં હાજરી છે એવું સ્વીકારવાને બદલે તેમની વૈકુંઠમાં કે સ્વર્ગમાં હાજરી છે એવું પ્રતિપાદન કરે છે.

લોકસમુદાય શાસ્ત્રો અને ધાર્મિક ગ્રંથો વાંચે છે અને ધાર્મિક પ્રવચનો સાંભળે છે, પણ તે પ્રમાણે આચરણ કરતા નથી. દિનપ્રતિદિન નીતિમત્તાનાં ધોરણો કથળતાં જાય છે; ધર્મ અને સંપ્રદાયના નામે દંભ વધી રહ્યો છે; પ્રામાણિકતાનું ધોરણ નીચે ગયું છે; માણસાઈમાં ઓટ આવી છે. આ પ્રકારના મનુષ્યો કર્મનાં અને લેણદેણનાં બંધનોમાંથી કેવી રીતે છૂટી શકે ?
ભક્ત કે આત્મપ્રધાન વ્યક્તિ જગતની કોઈ લાલચમાં પકડાતી નથી. તેની અંતર્ગત સમજણશક્તિ પડેલી છે અને નિત્ય સત્સંગ અને અનુભવીના સંગને કારણે તેનામાં એટલી જાગૃતિ આવી ગઈ હોય છે કે કોઈનામાં ઊંડો ઊતરતો નથી કે કોઈના ભાગ્યમાં ભળતો નથી એટલે સૂતરના તાંતણા જેવા સંબંધોની પકડમાંથી યુક્તિપૂર્વક મુક્ત થઈ જાય છે અને સંબંધિત જીવને તેની જાગ્રતાવસ્થા દરમિયાન સ્થૂળ શરીર અને ઈન્દ્રિયોથી છૂટો પડી પરમાત્માને શરણે મૂકી દે છે. આ રીતે આત્મા નિશ્ચયાત્મક સ્થિતિમાં રહીને લોભ, લાલચ, મોહ, મમતા કે મારાપણાના ભાવમાં પકડાઈ જતો નથી. તે કોઈનો કે કશાયનો ત્યાગ કરતો નથી કે કોઈને પોતાના માનતો નથી. તે સૌને પરમાત્માના ગણી પરમાત્મા માટે જ કાર્ય કરે છે અને પોતાના અવતરણના હેતુને સિદ્ધ કરવા દશ્ય વિભાગનો ઉપયોગ કરે છે.

આત્મપ્રધાન વ્યક્તિએ કે ભક્તે જે પાઠ ગ્રહણ કર્યો છે તેનું નાટક ભજવવાનું છે. તેણે કોઈમાં કે કશાયમાં ભળવાનું નથી. આત્મા કે ભક્ત સમજે છે કે પોતે પરમાત્માના સંકલ્પથી જ આ જગતમાં આવ્યો છે અને તેના દ્વારા જે ક્રિયા થઈ રહી છે તે પરમાત્માના સંકલ્પને કારણે જ છે. વળી તે પરમાત્માની અખંડ હાજરી સમજતો હોવાથી પોતાના ગુણધર્મ નિર્મલતા અને વ્યાપકતાને સમજણપૂર્વક વળગી રહે છે. તેની પાસે સ્પષ્ટ દર્શન છે કે પિંડ અને બ્રહ્માંડમાં પરમાત્માની શક્તિઓ જ કામ કરી રહી છે અને આ શક્તિઓ સહાય કરે છે. આવી સ્થિતિએ પહોંચેલા આત્માને કર્મો અને લેણદેણના સંબંધો બંધનરૂપ બનતાં નથી. ચોરને ચોરી કરવાની કે શેઠના પુત્ર થઈ બધું હડપ કરી જવાની લાલચ હતી, એટલે શેઠ સર્જિત પ્રપંચમાં તે પકડાઈ ગયો, એવી રીતે મોટા ભાગના મનુષ્યો કાયારૂપી માયામાં, શરીરના સંબંધોમાં, નામરૂપની પ્રતિષ્ઠા વધારવામાં અને સુખસગવડોમાં એટલા બધા પકડાઈ જાય છે કે મનુષ્ય જેવું દુર્લભ જીવન પશુના જીવનની જેમ પસાર થઈ જાય છે તેનું તેને ભાન રહેતું નથી. શેઠ-શેઠાણી કેવી ચતુરાઈ પ્રયોજી ચોરને ફસાવે છે તેની સામાન્ય જીવોને વાત કરે છે, પણ પોતે કર્મના ફંદામાં અને લેણદેણની જાળમાં સપડાઈ રહ્યો છે તેનો વિચાર કરતો નથી !
આત્મા પાસે સ્વલક્ષી દષ્ટિ છે. તેને સત્સંગ અને અનુભવીનો સંગ મળે છે, એટલે ચોરને અને સામાન્ય મનુષ્યોને જે નથી દેખાતું તે આત્માને વિચારરૂપી આંખથી દેખાય છે. તેને યથાર્થતાનું દર્શન થાય છે, એટલે તે કોઈ પણ પ્રકારના બંધનમાં લપટાતો નથી. આ જ આત્માનું આત્માપણું છે.

Pragna vyas

Salvation by Giving Up Resolves (Definite Intent, Will) – 3 * Swami Ramsukhdasji. June 29, 2010

|| Shree Hari ||
Ram Ram

29th June 2010, Tuesday, Aashadha Krishna Tritiya, Mangalvar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

Salvation by Giving Up Resolves (Definite Intent, Will) – 3

Just like a child says something and you do it, then you have graced him by listening to him. Similarly, saints and great souls out of their grace listen to us. They say such things that are not harmful and where there is nothing detrimental. They do not have any definite intents of their own. Therefore we must do things according to others wishes and not hold on to our will. What obstacles are we facing in doing this? We are independent in this, even though it appears as if we are dependent. “Sarvaathaanvipareethaansch buddhih saa paarth taamasi” (Gita 18/33). When our resolves are fulfilled then there is a certain kind of joy that we get. That happiness is binding. In that happiness, man becomes dependent. In that which he gets happiness, he becomes a slave of that. If he gets happiness from money then he becomes a slave of money. If he gets happiness from family, then he becomes a slave of the family. If he gets happiness from a servant, then he is a slave of the servant. If he gets happiness from a disciple, then he becomes a slave of the disciple. You must have heard this saying “garaj gadhe ko baap kare” If you have a need, then the donkey will have to become a father.

What is having a need, a desire mean? Need is when , what we say must be accepted, whatever we wish must happen. If man gives up having a need, then he can become the crown jewel! He can become divine just like God! God fulfills every ones wishes, what is anyone going to fulfill God’s wants? He has no wants at all. We all can be in that extra-ordinary state. We only need to give up our intentions, our resolves. By not giving up our intentions, our resolves will not be fulfilled. Those intentions that get fulfilled, will be fulfilled in spite of renouncing them. Things will take place according to that which is ordained by God. “Ram keenh chaahin soyi hoyi . Karai anyathaa as nahin koyi.” (Manas 1/128/1)

That wealth which will come to us, will surely come; that fame which is likely to come, will surely come. Those things that will come will surely come. What is going to come to us, how will someone else get it? – “Yadsmadeeyam na hi tatpareshaam” “Chintaa deen dayaal ko, mo man sada anand.” Then why should we become a slave to it? Why must we worry? Let God worry – Whether he worries or does not worry, it is up to Him, may we remain ever blissful. It is only due to holding on to our intentions that we become happy and sad. If we do not hold on to our intentions then why would we become happy and sad? We want to fulfill God’s command which is our duty.

Questioner – What is the easiest way that we can be freed of our definite intentions, resolves?

Swamiji – An easy means to be freed of our intentions is to leave the insistence that others must listen to me. Let there be only one aim – “Let me attain salvation.” Just as man who is intensely engaged in earning money, will be willing to bare however much you insult him, criticize him, cause him grief. The inspectors come and they give all kinds of problems, and he releases himself from these problems by parting with a little money.

This all is greed of money. Similarly if there is greed for salvation, then this point will be easy. When there is greed for ones salvation, then wherever there is no benefit in spiritual matters, there the person will not be able to last. He will not remain in those associations, discourses and spiritual matters, where there is no gains. He will not be able to read those books where there is no spiritual benefit. He will not be able to associate with those individuals, where there is no spiritual gain.

From book “Saadhan, Sudha, Sindhu” in Hindi 695 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Sankalp Tyaag se Kalyan – 3″ at:

http://www.satcharcha.blogspot.com/

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/sarwopyogi/sarw76_695.htm

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सत्यम् ब्रुयात् प्रियम् ब्रुयात्…Universal Truth June 28, 2010

सत्यम् ब्रुयात् प्रियम् ब्रुयात्

न ब्रुयात् सत्यमप्रियम् ।

प्रियञ्च नान्रतम् ब्रुयात्

एषः घर्मः सनातनः ।।

Meaning:

Speak truth in such a way that it should be pleasing to others. Never speak truth which is unpleasant to others. Never speak untruth even if it may be pleasant. This is the path of eternal morality: sanatana dharma.

अयं निजः परो वेति

गणना लघुचेतसाम ।

उदारचरितानां तु

वासुदेव कुदुम्बकम् ।।
|

Meaning:

‘This is mine’, ‘That is not mine’ – this is the attitude of mean minded ones. For noble minded ones, the entire universe is one family

Salvation by Giving Up Resolves (Will) – 1 * Swami Ramsukhdasji. June 28, 2010

|| Shree Hari ||
Ram Ram

27th June 2010, Sunday, Aashadha Krishna Pratipada, Ravivar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

Salvation by Giving Up Resolves (Will) – 1

The world is not for us. He who does not consider the world as desirable for himself, becomes useful to the world. And he who considers the world as much desirable for himself, he becomes useless to the world. He is no longer useful to the world. Thus if you stay in the house, then stay for the family members, if you stay in the ashram, then stay for the other residents of the ashram, if you stay in an organization, then remain there for the others in the organization, not for your own self. Now, when will we be for them? When we do not hold on to our own “sankalp” (intentions, will, resolves, aim). What is our “sankalp” (resolves)? This should happen, and this should not happen – this is a “sankalp” (resolve, will). I must realize God – this is not a resolve, this is an essential need (for divinity). It is the true purpose and aim of this human birth.

Worldly situations should be such and should not be such; we must gain such and such state. This is called “sankalp” resolves. We have received this human birth, we have not received it for situations. Rather this human body has been received to attain that essence “element”, that is beyond situations and circumstances. The essence that is beyond situations and circumstances is not dependent on any state, or one’s abilities, nor of any extra-ordinary person. It is an entirely independent element “tattva”. To attain that state which is independent, one has to attain it with independence. In this one cannot become dependent. However, resolves (will, aim) can never be entirely independent. We desire sense enjoyments, we desire honor, we desire respect, we desire rest and relaxation, we desire to live, we desire gains – but these are all dependent on something else, they are not independent. In its fulfillment, there will be reliance (dependency), there cannot be freedom (independence) in the least bit.

It is a rule of “resolves” (sankalp) that some resolves are fulfilled and others are not. This is everyone’s experience. The fulfillment or non-fulfillment of “sankalp” resolves is not dependent on us, it is dependent on God’s ordinance. We become proud that we have earned so much wealth, we have so many children and grand-children, we have so many disciples etc. However these all are not dependent on us. If the fulfillment of resolves was in our hands, then no resolves should ever be left unfulfilled, all resolves should be fulfilled. It is God’s ordinance, and it is due to that ordinance alone that these are being fulfilled.

Man’s duty is to honor that ordinance. If he honors what is ordained by God, then he will surely attain salvation. When he accepts God’s ordinance, no one can come in the way of his salvation. There can never be any thing that can be harmful to him. Everything will be beneficial and only beneficial. Therefore have no resolves (will) of your own.

From book “Saadhan, Sudha, Sindhu” in Hindi 695 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Sankalp Tyaag se Kalyan – 1″ at: http://www.satcharcha.blogspot.com/

http://www।swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/sarwopyogi/sarw75_693.htm

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The Importance of Serving – 2 * Swami Ramsukhdasji. June 23, 2010

|| Shree Hari ||
Ram Ram

23rd June 2010, Wednesday, Jyeshth Shukla Dvadashi, Budhvar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

The Importance of Serving – 2

The sentiments of serving will bring about detachment. If you fulfill your duties, do what is righteous, and serve others, then you will develop dispassion – “Dharma te birati jog tein gyaanaa” (Manasa 3/16/1). Just like Swayambhu Manu attained freedom from worldly desires by taking care of his subjects and doing what was beneficial for them, without any self-interest, and following the righteous path.

Hoyi ne vishaya biraag bhavan basat bha chauthpan;
hrdayam bahut dukh laag janam gayau haribhagati binu (Manas 1/142)

On developing detachment, he went to the forest with his wife. He ruled the kingdom for the benefit of the people, therefore he developed detachment. If he were to rule the kingdom for himself, then he would not have developed detachment. Wherever there is desire to take something, there is attraction that manifests over there. Attraction is an impression of deluded. The main way to recognize ignorance is – “raago lingambodhasya”. He who has attractions, is ignorant.

On serving a connection is made if he wants to take something and wants to take that alone which has an affinity of “me” and “mine” with the body and things. He who does not even want to be acknowledged as one who serves, rather is only interested in seeing to how the other person can be made happy, how they can get rest and relaxation, how something good and beneficial can happen for them, for all this only, he sees to how all can be made happy with the body, mind, speech, wealth, knowledge, intellect, abilities, position, rights etc. In their mind is the sentiment that may all be benefited, such a person attains salvation.

Just like while staying in the water if you pull the water towards you then you will sink, but with your hands and feet if you push the water away from you, then you will be able to stay afloat and not drown. And he who wishes to give and given only, he never drowns.

God and his devotees (saints and great souls), without any cause are the kind to serve everyone.

“Hetu rahit jag jug upkaari; tum tumhaar sewak asuraari (Manasa 7/47/3)

Therefore they are never bound. Why would they be bound; Simply by beholding them, man will be liberated! Because in them there is no selfishness. They have nothing to take from anyone at all. There is no desire to return a favor. Therefore by serving one will not get bound.

Question: Bharat muni out of compassion adopted the baby deer, but in his next birth he became a deer, why so?

Swamiji – First Bharat muni’s aim was to only serve, but later on he developed attachment to the baby deer. The attachment became so intense towards the baby deer, that if the baby deer was not to be seen sometimes, he would become anxious in that separation, just like someone is anxious for his son. He used to remember how the baby deer used to play, how it used to climb into his lab, how he used to talk, how he used to want to be caressed, how he used to jump around and dance with joy – in this way, he used to remember him often. Due to this delusion and attachment, in his next birth he ended up becoming a deer, but not out of compassion.

His delusion and attachment was not out of compassion, rather it was out of mistake. As such the delusion was there from the beginning, that very same delusion took the form of compassion and manifested. It is due to delusion that one is bound. When there is submission out of compassion then one does not get bound.

If someone who is 80, 90 or 100 years old and he dies then one does not feel so sorry; however if a 25 years old youth dies then one feels very sad. Now think as to what the reason is behind this. The elders and grown-ups are very knowledgeable and wise and experienced. Their study is deep, therefore a lot more can be gained from them; then too one does not feel sorry when they die because now there remains no desire to take anything from them. Within the sentiments remain that now there will be nothing gained from them, therefore if they die then no problem. I have personally heard others saying that the death of an old man is like a marriage (an occasion to be rejoiced).

Similarly, a 20 year old man has been ill and bed-ridden for the last five years. All doctors have given up hopes and said he will not live much longer and at the age of 25 he dies, then one does not feel so sad about his dying. The reason is that one feels sad or suffers when there is something or the other to be gained from them, when there is hope of some service. This hope itself is binding. He who does not keep any hope or expectation from anyone, will not be bound. No one can bind him.

When a relative dies, then there is an anniversary event, charity, and some virtuous acts that are done. The meaning of this is that whatever was taken from them, we are repaying that debt, so that the debt is removed. The extent of pleasure that was gained from him, to that extent one remembers him, and to that extent his absence makes us sad.
The pleasures that are gained from feeding a small child while in your lap,the end outcome of that will be sorrow only. Worldly pleasures are the inertness of sorrow. By that pleasure, men will be bound with certainty. If you do not take that pleasure, rather you will only give pleasure, no one will have the strength to bind you. Wherever there is some selfishness or the other, where in the mind there is desire for taking pleasures, rest and relaxation, honor, fame etc., there it self is bondage.

Many years have gone by since I have been giving lectures, but where is the inertness of bondage, this I was unable to grasp quickly. Later on I came to know that the desire to take something or the other itself is inertness of bondage. It is such a rare point! If you become happy seeing anything in this world, then this too is experience of pleasures and will be binding.

If you desire favorable situations then sorrow will definitely come. Therefore at all times remain alert not to take pleasure from anyone, not to take rest and relaxation, not to take honor, not to take praise from anyone. We do not want to take anything from anyone at all. Where to take, there you will be trapped! Simply one must give and only give. One must serve and only serve. By serving the old debts will be paid off and by not desiring to take, new debts will not accumulate and we will be liberated.

From book “Saadhan, Sudha, Sindhu” in Hindi 181 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Seva ki Mahatta – 2″ at:

http://www.satcharcha.blogspot.com/

You may also read the image pages from the book in hindi at:

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/ch61_181.htm

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The Importance of Serving – 1 * Swami Ramsukhdasji. June 22, 2010

|| Shree Hari ||
Ram Ram

22nd June 2010, Tuesday, Jyeshth Shukla NIRJALA Ekadashi, Mangalvar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

The Importance of Serving – 1

Only that one divinity is such that whoever wants it, that one can get it. It is not a rule that those who desire wealth, possession, grandeur, fame, respect, good health (being free of disease) etc. will get these with certainty. Not everyone can get these things. Even if they get it they will get a portion, not all will get them. But all can equally get the Essential, the Divinity, and whoever wants it can get it, as it has an intimate relationship with all. The embodied soul is an obvious element (component) of God. – “Mamaivaansho jeev loke” (Gita 15/7), therefore it has full rights over God. Just like all children have full rights over their mother and all children can climb into the mother’s lap. Similarly God is mother and father of all beings – “Tvameva Maata cha Pita Tvameva” He is mother and father of everyone from time immemorial and will always remain so, therefore no man is incapable in His attainment, no man is unworthy of His attainment, no man is weak in His attainment. Therefore no one should ever leave even the slightest room for hopelessness. What an extraordinary point this is?

I have read in books, I have heard and have also thought about it, with that the following have been firmly fixed in my mind that no thing, no state, no situation, no incident, no action, etc is great, rather it is proper utilization of that thing, state, situation etc., which is the greatness. However may be our intellect, however is our situation, however is our state, however is our chance, if it is properly utilized then God realization will take place, as human birth has been attained for this purpose only.

Kabahunk kari karunaa nar dehi; dait is binu hetu sanehi || (Manas 7/44/3)

Without any reason the Lord that showers His grace gives this human body, than do you think His grace will be unfruitful? God’s grace can never be of no avail. Yes! There is one point and that is that God has given man the independence. He can use this independence in whatever way he likes. He can utilize this independence properly and realize God, he can attain salvation, or he can mis-utilize it and go into 8.4 million different forms of wombs or go to hell. In reality this freedom has been given to man to attain salvation.

Hence what should man do? If within him there is that intentness that how can I realize that essence of Paramatma (God)? It has come in Ramayana –

“Ek baani karunaa nidhaan ki.
So priya jaake gati ne aan ki.” (Maanas, Aranya. 10:4)

He banks on only one characteristic of the All-merciful Bhagwaan;
Bhagwaan holds the devotee dear who depends exclusively on Him.

Therefore Lord said to Arjuna after listening to the entire Gita – “Maamekam Sharanam vraj” (Gita 18/66). If you cannot do anything else, then simply take refuge in Me. “Maamekum” means that it is not that there are 5-7 Gods and out of them take refuge in one, rather it means – exclusive refuge in only God.

Arjuna said that I cannot decide on my Dharma (Duty) – “Dharmasammoodhachetaah (Gita 2/7), Then Lord says – that you do not have to make a decision on your duty. You leave the dependency of all dharmas (righteousness) and simply come under my shelter – “Sarvadharmaaparityajya maamekum sharanam vraj” (Gita 18/66). That is “O’ Lord! I am Yours and You are mine.” In this world not a single thing, not a single being is mine, and I am no one elses – in this manner take refuge in the Lord.

Here one point has to be understood that the people in this world (mother, father, wife, son etc.) are desiring something that is fair from you and you are able to fulfill it, if so, then fulfill those wishes i.e. serve them. Have a relation with the world only to serve . Not for taking anything from the world. Because not a single thing in this world is stable and yu are stable. In other words, not a single thing in this world is going to stay with you. Therefore all those that are so called your relatives or family members, whether their relationship is through this body, or through this country or any other form of relation, simply serve them. Because the things that you have they are theirs, they have a right on it. Give their rights back to them. If you desire to take from them, then you will be indebted to them.

On being indebted, one cannot attain liberation. However, on serving them, you will be benefited. Therefore relationship with others must be only for the purpose of serving them. If you have a relationship with the intent of only serving, then all will be happy. Family members are unhappy when we desire to take something from them. If we do not hold any rights over them and only serve them, then none will be unhappy. Therefore a wonderful art of living in this world is only that (to serve) and to attain liberation also is the same method (to serve). There are ladoos (Indian sweets) in both hands, “duhoon haath mood modak more” in other words, the world will also be pleased and God will also be happy, whether you will attain salvation!

Your aim must be only one – to realize God, then simply take refuge in the Lord. And leave the dependency of the world. According to your strength and abilities, serve the world. By serving the world will be pleased and by surrendering to the Lord, God will be happy, and we will naturally, automatically attain salvation. For one’s salvation, no new work needs to be done. Such a simple and straightforward point this is.

By desiring to take from the world, man develops a relationship with the world and by desiring to give, the relationship is severed – this is an extraordinary point. By desiring to take, the adjoined relationship is binding, and by establishing a relationship with desire to give, the relationship will lead to liberation. Therefore those on the service committee they arrange to provide for all and to serve all in functions and events. If someone falls sick, they take them to camp for his treatments, if they die then they complete the last rites, but no one cries. Where the relationship is only one of serving, there is no crying there. Wherever the parties are connected only with the hope of taking something or the other, there only there is crying. The desire to take is the association with the “gunas” (attributes), which leads to birth and death cycle.

Kaaranam gunasangosya saddhyonijanmasu (Gita 13/21)

It is contact with these gunas that is responsible for the birth of this soul in good and evil wombs. (to be continued)

From book “Saadhan, Sudha, Sindhu” in Hindi 181 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Seva ki Mahatta – 1″ at:

http://www.satcharcha.blogspot.com/

You may also read the image pages from the book in hindi at:

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/ch61_181.htm

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Freedom from Worldly Desires – 9 (Vairaagya)* Swami Ramsukhdasji. June 21, 2010

|| Shree Hari ||
Ram Ram

21st June 2010, Monday, Jyeshth Shukla Navami,Somvar

Vikram Samvat 2067,Sri Krishna Samvaat 5236

Freedom from Worldly Desires – 9 (Vairaagya)

(continued)

It is said in Ram Gita that –

Yeh sevate maamgunam gunaatparam,
Hrdaa kadaa vaa yadi va gunaatmakam |
Soham swapaadachitarenubhih sprshan
Punati loktritayam yathaa ravih ||

He who worships my attributeless form or sometimes he who serves and worships that which is beyond my magical attributes, the form with attributes, he is my very own Self. Just like the Sun purifies the three worlds, He too purifies simply by the touch of the dust of His lotus feet.

One can attain freedom from worldly desires even by beholding God’s loving devotees that wander around blissfully-inspiring while remaining in recollection of God. In the streets that they pass through, dispassion and God’s divine love flows like Gangaji. When one remembers devotees like Suteekshan, then dispassion takes place. God also hides and watches such devotees. Why? On seeing his devotee immersed in meditation, He too becomes joyful and begins to hide and look at them.

The inner-faculties are purified on doing spiritual disciplines. With that also one develops dispassion. This type of dispassion (detachment) is better than dispassion through thinking (vichaar).

On attaining God Realization, the freedom from worldly desires is extremely divine (alaukik). It cannot even be described; it cannot be called attachment or detachment. Such extra-ordinary dispassion is only among those great souls that have realized God. Till “Brahmalok” no matter how many different types of sense enjoyments one gets, there does not remain even the slightest possibility of a hint of passion arising in his inner faculty, because besides that One essence of God, there appears to be no where any relish or any thing significant.

Besides the essence of Paramatma nothing remains.

To attain that state which in inexpressible in words it is essential to associate with those men that have become free from worldly pleasures and those that have realized God. By their words, their actions, we must take lessons and learn very quickly. No one has ever had any happiness from worldly objects, nor can they ever have any happiness, it is not possible for them to have happiness from worldly objects. By thinking so, he who is following the path of devotion, must make an effort to engage his mind in God. And in the path of knowledge, he must lift off from the mind the existence of objects and must with a firm aim keep in mind at all times and understand that it is only existence, consciousness and bliss, entirely and only Brahm, Paramatma (God) alone.

From book “Saadhan, Sudha, Sindhu” in Hindi pg 497 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Vairaagya – 9″ at: http://www.satcharcha.blogspot.com/

You may also read this in hindi at:

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/sadhansudhasindhu/sarwopyogi/sarw2_498.htm

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Freedom from Worldly Desires – 8 (Vairaagya)* Swami Ramsukhdasji. June 20, 2010

19th June 2010, Saturday, Jyeshth Shukla Saptami, Shanivar
Vikram Samvat 2067,Sri Krishna Samvaat 5236

Freedom from Worldly Desires – 8 (Vairaagya)
(continued from previous day)

Freedom from worldly desires (dispassion) that happens from spiritual disciplines is even better than the dispassion that arises from discrimination. When with your mouth and tongue one initiates reciting the name of God – “Ram Ram Ram Ram Ram,” the body becomes filled with ecstacy and feels enraptured. The heart is filled to the brim and overflowing with love. On listening to God’s divine messages, one begins to dance. In this state, even by mistake the sight does not go towards sense objects, and naturally there is dispassion (i.e. freedom from worldly sense enjoyments). The mind by great magnetic pull continuosly gets drawn towards God. In his heart the joy of divine love cannot be held. He keeps repeating “Giridharlaal! Keep me as your servant! Just like Meerabai on becoming blissful in love begins to dance tying bells on her feet.

“Pag ghungharoo baandh Meera naachi re”

Intoxicated Meera, exhilarated in love begins to dance. What is the reason? She received the relish of “bhajan” (devotional worship and adoration) of the Lord. From a worldly perspective, the greatest of all attraction is in honor and prestige, glory and fame; but where is the concern for these things? On the contrary without fearing disgrace and bad reputation, it begins to appear pleasant. Meerabai says –

This disgrace appears sweet Ranaji! I find this scandal pleasing!

In this manner the dispassion that is developed when one engages in devotional worship and adoration, from this the attractions for objects automatically, without any effort, goes away. He who is engaged in devotional worship and adoration, do not have to make an effort to develop dispassion for things. His mind is naturally, innately without forcing, united with God. If we say that our mind goes all over the place, then so be it, it goes all over the place, however it does not stay on God, and if it did go towards God, then it would not return back to the world. A fly goes every where and sits, but never on fire. But if it were to sit on the fire, then it would not get up from there, in the same way, once the mind engages in God, then it does not go anywhere else. It becomes of the same form. Therefore for becoming dispassionate about the world and for developing love for God we must all intensely become engaged in devotional service, worship and adoration of God.

There was a devotee Dampatti. Both husband and wife were engaged in devotional service of the Lord. Their way of worshipping and adoring the Lord was that they would keep a few lentils with them. They would turn the “japa-mala” once and take a lentil and keep it aside. In this manner several pounds of seed would get moved aside by each person. Both husband and wife would compete as to how many pounds of lentils were moved. As one continues to engage in such devotion and adoration of the Lord, the state he reaches has been shared by Lord Krishna -

“Vaag gadraadaa dravate yasya chintan rudtyabheekshanam hasati kvachich;
Vilajj udraayati nrutyate cha madbhaktiyukto bhuvanam punaati”

While singing My name-qualities he whose throat is filled to the brim, heart tremors, who time and again in love sheds tears, sometimes laughs, sometimes leaves all shyness and shame aside and with a high pitched voice begins to sing and dance, such a devotee of mine purifies the three worlds.

(to be continued)

From book “Saadhan, Sudha, Sindhu” in Hindi pg 497 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Vairaagya – 8″ at: http://www.satcharcha.blogspot.com/

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Freedom from Worldly Desires – 7 (Vairaagya) *Swami Ramsukhdasji. June 18, 2010

|| Shree Hari ||
Ram Ram

18th June 2010, Friday, Jyeshth Shukla Saptami, Shukravar
Vikram Samvat 2067,Sri Krishna Samvaat 5236

Freedom from Worldly Desires – 7 (Vairaagya)
(continued from previous day)

Many times have we seen things, many times have we enjoyed sense pleasures and seen for our selves, then too we are after them. The moths and other animals die only once due to association with sense objects, but we enjoy the sense pleasures and continue to die over and over again. But then too we do not become alert. Time and again we are tripping over a rock, yet we do not even remotely think about becoming careful. After all, when will we come to our senses? This body has become old, and the prime years of this life have gone away; then too you are looking at sense objects with keen desire and longing! You desire to see your grand kids and great grand kid’s faces. If you see the possibility of gaining happiness from wealth, then ask a rich person. If there is notion of there being pleasure in women then ask those that have 2-3 women; if there appears to be happiness in things, then meet those who have many possessions and ask them. If there appears to be happiness in Kingdom, high powerful positions and in officials, then meet such persons and talk to them. Happiness is no where to be found; because happiness is only on giving up wants. It is on becoming free of worldly desires. It is said –

“Chaah choohti Raamdas sab neecho mein neech |
Tu to kewal Brahma thaa, chaah ne hoti beech ||

But those with passion filled eyes do not see anyone that is dispassionate. Wherever they see, they see only attraction and attraction only! Their point is also correct. Truly those that are free from worldly desires (dispassionate people) are very few, because –

Aadi vidhya atapati ghat ghat beet adi |
Kaho kaise samjhaayiye kuan bhang padi ||

The talks are big, such as being free from all worldly desires, but on seeing objects, seeing sense enjoyments, the tongue begins to flicker back and forth. The eagle flies very high, but when its sight is on the rotting meat down below, it is nothing but attraction!

He who is a genuinely free from worldly desires (truly dispassionate) his sight becomes totally different. Great joy flows wherever a dispassionate person goes. Elaborating on the joyful state of a dispassionate person, Bharthariji says –

Why would a man that is free of worldly desires, roam the dirty streets of the cities, like a creepy crawling creature that moves around in excrements. An ascetic used to say that “I make my mind understand to not have any desire for food-clothes, or else you will have to smell the dirty streets and time and again take birth and death.” Shri Shankracharyaji said –

“Punarapi jananam punarapi maranam
Punarapi jananijathare shayanam ||

If man thinks about the filth of the senses objects even for a single moment, then he will feel like vomiting.

Those beings that are intensely longing for sense pleasures and remain engrossed in them, consider themselves to be happy. What is the difference between such persons and crawling creatures.

A mountain and a prostitute only look beautiful from a distance. Also from a distance the description of a desert appears charming, but on reaching there, even the best, bravest, strongest people are over-powered and feel helpless. The bliss of a man that is freed from worldly passions can only be experienced by he who is unattached and dispassionate (virakta). God has called this world an abode of sorrow (dukhaalay) and perishable. In that which even our father and grand-father did not get any happiness, in that how can we gain happiness?

Rajjabiji was going to get married. On the way he went to meet his Guru who said to him –

Rajjabi you did an astonishing thing by tying a peacock to your head, you had come on earth for singing the glories, worship and remembrance of God, but ended up in permanent hell.

Rajjabi said – “Rajjabi will be truly astonoshing when the world will go with him!”

Rajjabi was such that he –
He received his Satguru from Dadu, and by a single word he immediately recognized, he understood and became disentangled once and for all and there remained no more of the tug-of-war.

Only one word did the work! On seeing a man that is freed from worldly pleasures, one becomes dispassionate. Dattatreya did not say a single word to the prostitute, simply by seeing him, the woman became dispassionate. This is because the expressions / composure of a man who is freed from worldly desires are such.

There is such joy in talks about dispassion (freedom form worldly desires), then if one truly becomes dispassionate from the heart, then what to speak of that joy? Wearing the best of clothes, applying sweet fragrance and adorning ones self, if one sits in front of a truly detached person, than there will be a feeling of discomfort. A proper form of dispassion is one which takes place through thoughts, reflection and discrimination (vivek).
(to be continued)

From book “Saadhan, Sudha, Sindhu” in Hindi pg 497 by Swami Ramsukhdasji.

The same message is available in HINDI titled “Vairaagya – 7″ at: http://www.satcharcha.blogspot.com/

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