Shree Hari

Question and Answers

with Swamiji

 

 

To listen to Questions and Answers in Swamiji’s own voice (in hindi),  organized by topics, please click link below: 

 

QA with Swamiji

All Is God

Question:  How to not see the world (inert, temporary), and instead see ONLY God " (Vasudeva Sarvam)? (Sansaar ne dikhkar, kewal Paramatma Kaise dikhey?)

Swamiji:  If we see the world, let it be seen, what is the trouble with that? Seeing is limited and restrictive, whereas, the Supreme Spirit, the Essence (tattva) is unlimited. The Sun looks like a round plate, so does that mean it is that? Seeing is a very individual thing. That which is individual and personal, cannot be a reliable doctrine or a demonstrated conclusion. The seer and the object being seen - all will become non-existent and only Supreme Spirit (Paramatma tattva) will finally remain. Between seeing and the object being seen, is the seperation of the Essence, the Supreme Spirit. Therefore one should not insist on seeing or perceiving.

From "Prashno Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99

Question:  At the end, can all Devotees have the realization that "All is only God" (Vasudeva Sarvam) ?)

Swamiji:  All Devotees do not have this experience. Only those devotees that do not have any insistence of their own opinions, feelings, as they pertain to devotion, have this experience. Only those devotees that are not satisfied with their own beliefs have this experience. If a devotee looks upon knowledge as inferior or deficient (as compared to devotion), then they are not able to have the experience of "All is God" (Vasudeva Sarvam).

From "Prashno Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99

Question:  What is the difference between "Sarva Khalivadam Brahma" (Chandogya Upanishad 3:14:1) and "Vasudeva Sarvam" (Gita 7:19) ?

Swamiji:  In "Sarva Khalivadam Brahma" there is pre-eminence of formless, attribute-less God and there is negation of what is not real (i.e. temporary and moving towards destruction). But in "All is God" (Vasudeva Sarvam), there is pre-eminence of God with form and attributes and there is no negation of the unreal (temporary and changing).

God has called One with attributes as "Entirety, Complete" (Samagrah), "Asashayam samagram maam," (Gita 7:1). All are included in "Vasudeva Sarvam" (All is God) in their entirety - with and without attributes, with and without form, sentient and insentient, real and unreal etc.

From "Prashno Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99

Question:  One point is that "Everything is only God" and another point is "I am God's and God is Mine" - of these two points, which one should we accept?

Swamiji:  At first accept that "I am God's and God is Mine", on accepting this point itself you will be able to realize that "I am not, and only God is."

From "Prashno Uttermanimala" in HINDI, by Swami Ramsukhdasji pg 99

Question:  "Everything is God", what is the method of realizing this fact ?

How is it accomplished?

Swamiji:  If we want to realize "Everything is God", then we should hold firmly that the body, which we presume to be our own, has been attained by us from the world, and it shall perish some day, therefore it is not ours. This is a fact that the body was not mine before my birth and it shall not remain mine after death and even in the present time it is separating from me every moment. The body has separated from me to the extent that years have gone by and the years remaining are unknown.

From the view point of the Discipline of Action, the body belongs to the World,

From the view point of the Discipline of Knowledge, the body belongs to Nature,

From the viewpoint of the Discipline of Devotion, the body belongs to God.

The body is simply not mine - this is the truth. That which is acquired and later departs from us, how can it be ours? 1) The body is acquired, 2) It will depart and 3) It is continuously deserting and separating from us - these three facts are undoubtedly true.

Thus if we by regarding the body as the world's, use it in rendering service to the world and desire no evil with our body, mind and speech, then "All is God" will be realized. We have to render the service for which we are capable of rendering (i.e. in our capacity to render) and which according to the ordinance of the scriptures, is justified. One very important point is that instead of trying to do something good for others, we should not inflict harm on anybody. It is a very high form of spiritual discipline. We have to labor in doing good deeds, but in not indulging in evil towards others, we do not have to labor. By not indulging in evil acts, two things will happen - either we will do nothing or we will do a noble deed (by not harming, or hurting any one). By doing absolutely no activity, we automatically and naturally rest in God, because by doing something we become established in the world. By doing good deeds, we can become proud of ourselves, but by not indulging in any evil activity, there is no question of pride. Therefore, avoid evil at all cost. Neither do evil to others, nor think evil of others, nor utter evil words to others.

From "Discover of Truth and Immortality" in English pg 188 by Swami Ramsukhdasji

Question:  "Everything is God", what is the method of realizing this fact ?

How is it accomplished?

Swamiji:  Bhagavata has addressed the method of realizing "All is God" (Srimadbha 11:29:16)

Whatever be the race, stage, sect, caste or religion of a person, he/she is God only (manifestation of only God). In this there are four points -

1) God is within all beings

2) All beings are in God

3) All beings belong to God

4) All beings are God and God alone.

Of these four, whatever appears to be easy for you, simply accept it. He belongs to God, is the easiest of the four. Therefore believe that they belong to God, they are dear to God, hence prostrate to them. God tells us the result of performing this deed.

"When the devotee holds that all beings are God's manifestation i.e. when he beholds Me in them, then very quickly he becomes totally free from evils such as jealousy, fault-finding, carping spirit, hatred and other defects including egoism."

Therefore a spiritual aspirant should have the feeling of presence of God in all being. If for some reason he is unable to have this feeling, then he should make a mental apology for this omission. There is no need to tell or openly express to others. Rather with the body, mind and speech regarding the world as the cosmic form of God. Therefore only with the body, mind and speech that belong to God, we have to serve only God, then "All is God" will be realized.

God existed from time immemorial. For this there is no need of extensive studies, no need of wealth, no need of strength, no need of austerities etc. Every brother and sister can perform this.

Saints have said - "Haath Kaam, Mukh Ram hai; hrdey saachi preet, Dariya grhasti saadh ki, yahin uttam reet."

While working with hands, chant God's name repeatedly and pray to God, "O Lord! Let me never forget you." Do not regard anyone as evil. If by mistake we consider a person as bad, then we should consider that our vow has been broken.

Therefore, we should request Him to excuse us, or tender mental apology. Then we should pray to God, "O my Lord! I must not forget - All is God. Let it be realized by Your grace. This is realized only by His grace, not by our intellect and effort. By putting effort, a sense of doership arises which is an obstacle in its realization. Of the exalted souls who have attained salvation

or Self Realization or Love of God, all have attained the same only by His grace and not by their own effort. Therefore a spiritual aspirant, instead of depending on his effort, should depend on God's grace. He should make effort in proper use of body and senses, but when it comes to God, God cannot be realized by effort, but only by His grace.

From "Discover of Truth and Immortality" in English pg 190 by Swami Ramsukhdasji

Anger

Question:  Where does anger come from?

Swamiji:  Gita says - When there are obstacles in the fulfillment of desires, than from these unfulfilled desires, anger will sprout forth. (Gita 2:62)

From "Gita Madhurya" in HINDI, by Swami Ramsukhdasji

Question:  What will be the result of anger?

Swamiji:  Gita says - From anger, delusion will arise. (Gita 2:62)

From "Gita Madhurya" in HINDI, by Swami Ramsukhdasji

Attachment And Mine-Ness

Question:  How can we wipe out the impressions of attachment or the sense of mine accumulated for ages?

Swamiji:  Darkness prevailing from ages is removed as soon as a match is lit. The match has no power to resist light. Similarly your error can be removed instantly.

The remedy to wipe out your attachment or the sense of mine, is to have desire to give to others rather than to take from them. Give to others whatever you have unconditionally at the time of need. But if you have desire to take from others, it will give birth to new attachment or the sense of mine. Rendering service to others without expecting any fruit is the Discipline of Action.

From "Prashno Uttermanimala" in HINDI, by Swami Ramsukhdasji

Question:  How does one remove attachment from the world?

Swamiji:  When there is love for God, both these happen 1) continue to get rid of attachment from the world and 2) continue to increase the love and devotion for God

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Question:  What will happen when there is attachment to some object?

Swamiji:  Gita says - By constant dwelling on sense objects, one will develop attachment for them. From attachment, will spring forth the desire to attain those objects. (Gita 2:62)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Austerities

Question:  Oh Lord, How many different kinds of austerities are there?

Swamiji:  Austerities are of three kinds - of body, speech and mind. Worship of Gods, Brahmanas, teachers and liberated souls; to maintain purity of body by cleansing with water and earth; activities performed by the body must be straightforward and simple, uprightness, continence and non-violence are the austerities of the body. (Gita 17:14)

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Question:  What are the austerities of speech?

Swamiji:  Not being offensive, being truthful, agreeable, using beneficial speech and practice and study of sacred texts and constant repetition of the Divine Name - this is called austerities of speech. (Gita 17:15)

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Question:  What are the austerities of the mind?

Swamiji:  Cheerfulness of mind, serenity, meditation on God, self-control, purity of disposition - this is called austerities of mind. (Gita 17:16) If these austerities are performed with supreme faith, without desiring fruit, it is called pure austerities (Sattvika). (Gita 17:17)

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Question:  What are the austerities of the mind that are born of the mode of passion (Rajasik), Oh Lord?

Swamiji:  The austerities that are practiced with the objective of winning respect, honor, and worship or for ostentation and is unstable and transitory in effect, is said to be driven by the mode of passion (rajasik). (Gita 17:18)

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Question:  What are the austerities of the mind that are born of ignorance (Tamasik)?

Swamiji:  Austerities done with a deluded understanding with self-torture or with the objective of causing injury to others is born of ignorance (Tamasik). (Gita 17:19)

From "Gita Madhurya" in English pg 153 by Swami Ramsukhdasji

Bliss

Question:  What is the difference between pure Happiness, Peace and Bliss?

Swamiji:  By associating with divinity (chinmaitaah) i.e. in chanting etc. one derives pure happiness. When one does not become the enjoyer of pure happiness, one attains Peace.  On not becoming the consumer or enjoyer of even Peace, one attains Bliss. 

In pure happiness there are qualities,  but Peace and Bliss are beyond qualities and attributes.  By detaching from the world, one attains Peace, and by realizing Paramatma (God), one attains Bliss.

Question:  What is the difference between worldly happiness and transcendental Bliss?

Swamiji:  Worldly happiness is with reference to worldly unhappiness / sorrow.  In other words, along with worldly happiness, there is also worldly sorrow.  But Bliss is neutral,  it is not mixed with any sorrow.  In worldly happiness there are changes (often changes for the worse, deterioration), but Bliss is changeless.  Worldly happiness is related to sense-objects and through contact with these, but bliss has no connection with any external contact or objects. In worldly happiness, there is exhaustion after,  but in bliss there is no such exhaustion, rather it is equanimity, stillness, continuous flow of nectar, and attributeless.  The point is, not having any of the following - deterioration, sorrow, changes, feeling of inadequacy, turmoil, frenzy, lack of balance, favoritism etc. is "bliss".

Bliss is of two kinds,  "Akhand" (Uninterrupted, Continuous) Bliss and "Anant"  (Infinite, eternal) Bliss.  The Bliss of Salvation is Uninterrupted, whereas the bliss of Divine Love is infinite.  The Continuous bliss is equal, still, single continuous flow of nectar, whereas in Infinite Bliss, there is every moment, ever increasing.  In other words, the bliss of Divine Love is far more extraordinary than the bliss of salvation.  In salvation, only the worldly sorrows are wiped out and the self remains as is.  But in divine love, the Self gravitates towards it's source (anshi) - Paramatma (Supreme Soul, Supreme Consciousness). 

If a spiritual aspirant has no insistence of any sort, then he automically eases into silent uninterrupted bliss and continuous and infinite nectar filled transcendence.

Bondage

Question:  What is the root cause of bondage?

Swamiji:  In true worship, one does not consider things to be their own, and does not expect any reward for him self. Where a desire exists to get comfort, respect, praise, or any other personal gain, there is bondage. Several years passed by in giving discourses, yet I did not know the root cause of bondage. It was much later that I came to the understanding that desire to get anything from anyone is bondage.  If you want others to be favorable towards you, it means you are inviting sorrow.  It is all a desire for pleasure and enjoyment. Therefore Beware!! Of them. Desires only lead to bondage, and not love. Those who wish to get something from another are cheats and pleasure seeking and they get entangled in worldly bondage. Therefore to get rid of bondage, give up your desire and serve others. This is the real Art of Living in this world. It is God Realization through selfless, unattached action. We should totally give up the idea of getting anything from others.

From "Ancient Idealism for Modern day Living" in English pg. 11 by Swami Ramsukhdasji.

Death

Question:  Just like one's time of death is inevitable, similarly the pain that one experiences at time of death is that also inevitable ?

Swamiji:  No! Each and everyone are experiencing the fruits of their good and evil actions. If someone has to undergo the consequences of past actions, then they will experience more difficulty at time of death. But sorrow only comes to he who within has desire for any particular thing.

From "Prashnouttermanimala"  pg 92 by Swami Ramsukhdasji

Question:  Those who are holy and doing good only, they are deeply engaged in spiritual practices and worship of God, if they undergo suffering at time of death, then what is the reason?

Swamiji:  God desires to wipe out the sins of all their past birth's and make them entirely pure, so that they are benefited and attain salvation.

From "Prashnouttermanimala"  pg 92 by Swami Ramsukhdasji

Question:  It has been said that at time of death the pain and difficulties experienced are as intense, almost as if thousands of scorpions are biting, but saints have spoken that death is not what is painful, it is the desire to live that results in the pain. In reality, what is correct?

Swamiji:  Just like from child to youth and from youth to old age, one experiences no difficulty.  Similarly at time of death in reality there is no difficulty. Only the one who desires to continue to live experiences difficulty. The point is that he who is attached to the body, only he has the sensation and difficulty like that of thousands of scorpions biting. The greater the attachment, proprietary feeling (mine-ness), desire, liking that one has for the body, that much more pain and difficulty one will experience at time of death.

From "Prashnouttermanimala"  pg 92 by Swami Ramsukhdasji

Question:  At the last moment of one's life, if there is no remembrance of God nor of the world, what will be the outcome?

Swamiji:  This is not possible. Something or the other will definitely be remembered - "na hi kaschitkshanamapi jaatu tishthatyakarmakrt" (Gita 3:5)

From "Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji

Question:  For remembrance of God to take place at the final moment, for such a thing to happen, what must one do?

Swamiji:  Remember God at all times, because each moment it self is the final moment. One does not know when death will arrive! Therefore God has said in the Gita - "tastmaatsarveshu kaaaleshu maamnusmar" (Gita 8:7). "Therefore at all times, you be in remembrance of Me and also engage in war"

From "Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji

Question:  Whatever the man remembers at the time of death (at time of leaving his body), that he will attain, does this ruling apply to even those that commit suicide ?

Swamiji:  Yes! it applies to those who are committing suicide as well. But for those individuals it is very difficult for them to be in remembrance of God (auspiciousness). This is because they are committing suicide out of deep pain and sorrow, but their desire remains to be happy. Secondly, when the life force is leaving them, they are repenting of their act, but they are unable to do anything about it. Thirdly, while life force is leaving, they undergo terrible and immense difficulties. If their inner feelings are pure, if they have faith in God, if they desire to remember God, then they will not do this terrible crime of committing suicide. Lastly, it is because the inner intellect is impure, that one thinks of committing suicide. Therefore those that commit suicide have a major downfall. Skanda Purana says that such persons do not attain salvation for several lives to come. Therefore, intelligent people must never ever think of suicide even out of forgetfulness or mistake.

From "Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji

Question:  What is Death?

Swamiji:  Me and mine is death. Otherwise there is no death. I die if God dies. Till you are in the body there is death. By assumption of anything as mine, there is only loss. Nothing was yours, nothing is yours, nothing can be yours. Acceptance of mine is the mistake, the consequence of which is life and death. If you feel that the above is correct, accept it. No one is mine.

From "Prashnouttermanimala" pg 92 by Swami Ramsukhdasji

Question:  How is Paramatma to be attained at the time of death, by those who have controlled their mind?


 

Swamiji:  It is said in Gita that he who departs from the body, thinking of Bhagavan alone at the time of death, attains Him, there is no doubt about it - it is His ordinance. (Gita

8:1-5)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Question:  What becomes of those who don't think of Bhagavan at time of death?

Swamiji:  It is said in Gita thinking of whatever being one leaves this body at the time of death, that alone he attains, being absorbed in the thought thereof. (Gita 8:6)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Question:  What is it that I should do so as to think of Bhagavan, at the time of death?

Swamiji:  It is said clearly in the Gita that one should think of Bhagavan at all times and perform one’s duty, with mind and reason surrendered to Bhagavan. (Gita 8:7)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Question:  What will be the result of thinking of Bhagavan, at the time of death?

Swamiji:  It is said clearly in the Gita by Bhagavan, that by thinking of Him at the time of death, one will surely attain Him. (Gita 8:7)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Deeds/Work

Question:  Where is the usefulness and application of work/deeds?    

Swamiji:  It is essential to do selfless work for the benefit of others, to rise above worldly matters; because it is only due to sentiments of doing things for your own self that one is trapped in bondage in this world.  Therefore to get rid of the inner impulse to act and to get rid of the present attachment to action, it is useful to work.  "Aaruruksormuneryogam karma kaaranamuchyate."  (Gita 6:3)

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Question:  In the path of devotion (Bhakti maarg), how does one's deeds become divine?   

Swamiji:  On becoming intensely immersed in Bhagavan, the devotees deeds become divine.  Mirabai's entire body had become divine, and it became merged with Shri Bhagavan's form.

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Question:  What is the difference between the following four - activity (kriya), deeds (karma), worship (upaasanaa) and discrimination (vivek)? 

Swamiji:  Activity is not one that bares fruit, in other words, it does not establish a relationship with the situation.  "Deeds" (karma) is fruit-bearing, it establishes a relationship with the favorable and unfavorable situations.  Worship (upaasanaa) establishes a relationship with Bhagavan.  Discrimination detaches one's relationship with the inert.

The activity in deeds (karma) and worship (upaasanaa) do not lead to salvation.  In deeds it is only the selfless sentiment that leads to salvation and in worship it is the relationship with Bhagavan that leads to salvation. 

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Delusion

Question:  Where does delusion come from? 

Swamiji:  Gita says - from anger, arises delusion. (Gita 2:62)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Question:  What will be the result of delusion? 

Swamiji:  Gita says - From delusion, there will be loss of memory and confusion. The spiritual aspirant will forget his true Nature (Whatever the spiritual aspirant had previously thought of, he will forget. He will not remember how he should relate with the world, how he should speak etc). (Gita 2:62)

From “Gita Madhurya” In Hindi - page 78 by Swami Ramsukhdasji

Desires

Question:  Why is there desire for enjoyment of pleasures?

Swamiji:  It is due to accepting our relationship with the body. Rather, it is due to considering this body as "I", "Mine" and "for Me" that one, desires the enjoyment of pleasures.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10.

Question:  How is one to know whether they have or do not have lustful desires (kamana) and attachments (mamta) to objects and persons?

Swamiji:  Whenever there is lack of peace within or confusion and commotion within, then one must understand that within them selves there is some "desire". The separation that we feel with our self and with others is due to attachments (mamta). Whoever we are attached to, only they have an effect, influence on us and they leave impressions on us.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10.

Question:  What is the difference between "desire" and "hope" for happiness?

Swamiji:  One "Desires" favorable situations and happiness and not the opposite. But the expectation and the possibility of attaining happiness, pleasure, ease, prosperity, comforts etc leads to "hope" for happiness.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10.

Question:  Let our sorrows come to an end - should one have or not have this desire?

Swamiji:  One should not have any desires. If you desire to wipe out sorrow, then you will become an enjoyer of happiness. If you desire to become free of bondage, then you will become an enjoyer of salvation and of freedom. Do not even desire to break off the relationship with innate matters (jadataa), or else a very subtle form of ego will remain within. The point here is that there is absolutely nothing to be seeked out or to be received or to held on to.

The more that a spiritual aspirant is exclusively dependent on God, that much spiritual progress he will make. A sadhak must have no desires for himself, leave all to God. Then he becomes extraordinary and attains realization in totality. Therefore there must not be even the desire for one's own salvation. This is the best. Just like Narsiji had the vision of Shankara, at which time he asked for nothing from Him. He only said, that whatever you feel is appropriate for me, that you do. Man can only desire to the extent that he is able to envision. But beyond is the infinite essence. Beyond, the glories are extraordinary. If a spiritual aspirant does not hold on to his points, if he does not become complacent, then his Self will make immense spiritual progress.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10.

Question:  How to get rid of desire for worldly possessions and enjoyments?

Swamiji:  We are busy hoarding and delighting in things that we know for certain to be perishable. This is a dangerous tendency on our part. We must change this attitude and begin to think about how we can bring greater happiness to others. Let this begin at home to start with. Our aim should be to bring greater happiness to our parents, spouse, children, but at the same time expecting nothing in return.

Generally we tend to only do and give happiness to those from whom we hope to get something in return. Here lies the main bondage. Therefore it is important that you do good to others without expecting anything in return.

From "Ancient Idealism for Modernday Living" in English pg. 11 by Swami Ramsukhdasji.

Question:  Desire for the world and desire for God, both desire appear quite contrary and opposing, do these reside in one place?

Swamiji:  Yes, both these desires reside in one place. Where there is desire for enjoyment of worldly pleasures, there itself is also desire for salvation. When desire for worldly enjoyments are concluded, desire for God (Supreme Consciousness) will be awakened. Wiping out the desire for worldly desires will automatically on it's own result in fulfillment of desire for God. But worldly desires will never be satisfied. In spite of millions of births, then too these desires will remain un-fulfilled, and more so, new desires will continue to manifest - "Jimi pratilaabh, lobh adhikaayi."

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867 by Swami Ramsukhdasji.

Question:  How do both these desires reside in the same place?

Swamiji:  One desire you have held on to, and the other desire is there innately in us (Self). Worldly desires you have grabbed onto, whereas, desire for God (Supreme Consciousness) is in you, in your Self. The desire to remain alive for ever, to have no lack of knowledge (ignorance) remaining in us, and to remain ever and eternally happy at all times - these desires are of the Self, whereas desire for enjoyment of worldly pleasures are not desires of the Self.

The inspiration behind all desires is your Self. If by the Self, if you leave worldly desires, then they can never remain or last. That whose fulfillment is impossible, should certainly be given up. The reason worldly desires are not fulfilled is because the world is "not" and deisre for God (Supreme Consciousness is fulfilled because that Supreme Consciousness "IS". Worldly objects never remain forever. They are destroyed. But God (Supreme Consciousness) ever remains.

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867 by Swami Ramsukhdasji.

Question:  What are the different kinds of desires?

Swamiji:  A man has desires of four types - Artha (Wealth); Dharma (Righteousness), "Kaama" (Passion) and Moksha (Salvation). Artha is achievement of material wealth and prosperity and reputation. Dharma includes acts of sacrifice, penance, charity, fasting and pilgrimage, performed with or without desire for their fruit. Kaama is mundane pleasures that result from sound, touch (pleasure born of contact), form (pleasure derived from seeing beautiful objects), taste (pleasure from tasting delicious things), smell (pleasure through beautiful fragrances, flowers etc), honor, praise and comfort (pleasure from idleness, laziness, and comforts). Moksha (salvation) is Self Realization, Benediction, Salvation, and God Realization.

Of these four, wealth and righteousness enhance each other. But if both are utilized to satisfy desires, then after satisfying the desire, both wealth and righteousness perish. Desire devours both of these. Therefore Lord declares in the Gita that "Desires are insatiable" and He asks Arjuna to kill this enemy i.e. Desire (Gita 3: 37-43).

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867 by Swami Ramsukhdasji.

Question:  When desire sprouts to attain certain objects that we have developed attachment towards, what will happen?

Swamiji:  Gita says - When there are obstacles in the fulfillment of desires, then from these unfulfilled desires, anger will sprout forth. (Gita 2:62)

From “Gita Madhurya” by Swami Ramsukhdasji

Question:  How can one become free of desires forever?

Swamiji:  I ask you does any desire of yours stay. No. Then where is the question of

Becoming free of desires? The desire does not stay at all. There are three paths - Gyan, Karma and Bhakti. In Gyan - renounce desire by intellect, in Karma - remove desire by serving all others and in Bhakti desire only God. One exclusive desire - only of God. If you have no desire there is no worry. Have no want and you are like an emperor of emperors. Pray to God, O Lord let me never forget you. You listen to satsang but do not apply it in your life. You do not stay firm in what you hear. All are independent in renouncing,

serving or desiring only God. The dependence is only because of desire.

From discourse by Swami Ramsukhdasji on Dec 30, 1990 at 5 a.m.

Question:  We feel that the object of desire changes, but the desire always stays?

Swamiji:  No. If you think you will come to the realization that no desire can ever stay. Either the desire is renounced or the desire is fulfilled. The root desire cannot stay.

Your desire of the world can never be fulfilled - it has to be renounced and your desire of God will surely be fulfilled. In both cases the desire does not stay. Become free of desires - it is true realization.

We are a part of God but have turned away from Him and we desire that which is unreal (changing, perishing). Turn towards God and all sins are destroyed immediately. Remove the cause of sin - the desire. No attraction, no doer-ship and no desire - there will be no sin (Gita 18:17). You are independent in renouncing and are totally dependent in desiring. If you desire you are dependent. You are separate from God only because of desires. You keep having new desires - the reason is because there is something missing. What is missing is God.

What IS, does not change (lessen). What diminishes can be removed. If you feel that your

Desires have reduced / diminished, it means that it can be removed. If sometimes they are there and sometimes not there - it means that it is never there.

From discourse by Swami Ramsukhdasji on Dec 30, 1990 at 5 a.m.

Question:  We can renounce all other desires, but renunciation of the desire to live seems very difficult?

Swamiji:  Can this desire be fulfilled? If not, then what is the sense of keeping a desire that you know is impossible to fulfill. If this is difficult then what is easy. The reason you find it difficult is because you do not want to remove it. You want to see renunciation in others and instead see your own comfort.

From discourse by Swami Ramsukhdasji on Dec 30, 1990 at 5 a.m.

Detachment

Question:  How do we detach ourselves from our lower nature?

Swamiji:  "Ek aasaro, Ek bal" - Simply one dependence, one source of strength.

Folks, this is the last birth. Human birth is the last of all births. We have been clearly told by God in the Gita "bahunaam janmanaam ante, Vasudeva sarvam iti" (Gita 7:19). Now it is up to us to become firm on this point. Do not worry whether others do or not, you simply become immersed in only God, then everything else will fall in place.

There is nothing easier than God Realization. It is simply our mind and it's ways that creates the obstacles by making it appear difficult. And in reality, no one else is ours (not even the mind). Only God is ours. It is all betrayal to think otherwise. We do not need to ask anyone. Just become God's and all will be OK.

Parikshit heard the Srimad Bhagawad for seven days and attained God Realization, so why have we not realized after listening for so very long? Pariskhit had no desire to live. He knew he had only seven days remaining. We all have a desire to live. This is the main obstacle. Man is dying at every moment. We have actually died the number of years that we have already been alive. At every moment this body is dying. Parikshit was very clear that he was dying. When we have this feeling that we are living, that thought itself will prevent us from God Realization.

When one is dead, there will be no relation with anyone. If the aim is clear and you become focused, God Realization can happen today! Right now. Sethj said, it is not difficult at all to realize God. It is entirely up to us. Simply become immersed in this one thought and with great enthusiasm (utsaaha), become fully engaged in only God

From a Discourse by Swami Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm 

Question:  Intellectually we understand that body / mind are not us and we have nothing to do with it. Also earlier you said that in this manner one should become indifferent to the worldly impressions on the mind, but how does one really become indifferent?

Swamiji: Just like you believe that you have absolutely no relation with your dog's mind; similarly acknowledge that there is a no relation between you (Self, swayam) and your mind. The dog's mind and our minds are of the same nature and class (jaati). When the dog's mind is not yours, then this mind is also not yours. Mind is a fragment of nature and abides in nature (jada prakriti), whereas we (self, swayam) are consciousness and God's very own fragment. Just like the worldly impressions left on a dog's mind have no affect on you, similarly this mind too should make no difference to you (self, swayam).

The mind has a relationship with nature (prakriti) whereas you (self, soul, atma) have a relationship with God (Paramatma). You assumed an affinity with the mind, and therefore now pain and sorrow are inevitable. Now, whatever you do with this mind / body, you will reap the fruits of it's good and bad deeds. What ever be the thoughts that come into a dog's mind, what has it to do with you? Similarly, whatever comes to this mind, what has it to do with you (swayam)? Your relationship is not with the body, sense organs, mind and intellect. Your relationship is only with God (Paramatma). Just to make us understand this Lord Shri Krishna says in the Gita "Mamaivaamso jivaloke jeevabhootah sanaatanah" (Gita 15:7). "In this world, the Self (Atma) becomes an embodied Soul (jeev), though being a fragment of My Eternal Self (Paramatma)." Understand this message and you will see a dramatic change in your outlook (vrittiyaan) and your spiritual accomplishments (saadhan).

You understand yourself to be "I am". In this the "I" is inert, whereas "am" is consciousness. It is only because of "I' the "am" exists. If "I" (ego) were removed then "am" would become non-existent. All that would remain is "Is-ness" or existence (consciousness). In the Gita, Lord has elaborated and said that when an aspirant becomes "Nirmama-Nirahankarah", that is when he becomes free from attachment, sense of mine-ness (nirmama) and egoism, "I am the body" (nirahankarah), then he attains "Brahmi sthitih" i.e. a state of God realized soul. (Gita 2:72).

From "Sansaar kaa asar kaise chute?" in Hindi by Swami Ramsukhdasji

Devotee

Question:  When does man become a devotee (Bhakt) of God?

Swamiji:  On realizing one's helplessness (lack of strength) and having deep faith in the immense power and influence of God, man becomes a devotee of God. This is because there is an automatic relationship developed between the weak and the strong, the hungry and the food, the thirsty and the water, the diseased with the doctor.

 

God is Omniscient, good-hearted, Almighty - which is God's immense power and influence. By seeing some strength, abilities, something special in us, and not feeling saddened by our weakness, rather, not realizing the need to get rid of our helplessness, man is unable to have faith in God's immense power and influence.

From "Prashnouttermanimaala" in Hindi pg 59-60 by Swami Ramsukhdasji

Question: Is it essential for a devotee to have knowledge (jnana)?

Swamiji:  For a true lover of God there remains no need to have knowledge;

because in love there is pure knowledge and knowledge only ! There is nothing

else besides the lover (Supreme Soul) - this is real and true knowledge.

From "Prashnouttermanimaala" in Hindi pg 59-60 by Swami Ramsukhdasji

QuestionHow does God forgive the debts of His devotees?

Swamiji:  Nothing belongs to a devotee who has completely surrendered to God. Everything of the devotee belongs to God. Therefore the devotees’ debt, become God's debt. Just like someone who dies, his property and wealth becomes that of the Government's. In this life, by considering anything as our own, we become indebted. One who does not consider anything as his own, and does not desire anything, how can he have debts?

From "Prashnouttermanimaala" in Hindi pg 59-60 by Swami Ramsukhdasji

QuestionHow does a devotee not desire his own happiness and only desire God's happiness?

Swamiji:  A devotee fulfills God's inner feelings and expressions of "Ekaaki ne ramate". God has created the world for His devotees, and the devotees for Himself. Therefore a devotees' existence was created only for pleasing God. In reality, the enjoyer of all happiness is only God, not the embodied Soul (jeev). Just like a child is for the mother, similarly the devotee is for God. Besides God, a devotee has no independent existence (no existence of his own).

From "Prashnouttermanimaala" in Hindi pg 59-60 by Swami Ramsukhdasji

QuestionCan a devotee lead the entire Universe to salvation? If he can, then why does he not do so?

Swamiji:  If a devotee so chooses, he can lead the entire universe to it's salvation. And inspite of having the ability to lead another to their salvation, a devotee has no egoism. In fact, he is ashamed of himself that in the presence of God, how can he lead another to salvation? A devotee does not have the inner feeling or expression that he is capable of leading another to salvation. In his eyes, besides God there is no one else "All is God"

"Vasudeva Sarvam"; therefore whose salvation will he engage in?

From "Prashnouttermanimaala" in Hindi pg 59-60 by Swami Ramsukhdasji

QuestionIn Srimad Bhagawat, God has said that He is following behind His devotees, wishing that a speck of dust from their feet touches Him, so that He will be purified; So what is this thing about God getting purified ?

Swamiji:  Sinners, people who engage in good deeds, pure - impure all are within the realm of God. All sinners are in God, therefore their impurity is God's impurity, and their purity is God's purity. The point is that the dust from the feet of the devotees' (they remain within the realm of God) can purify even the sinners.

From "Prashnouttermanimaala" in Hindi pg 61 by Swami Ramsukhdasji

QuestionWhat is the difference between the characteristics of a Devotee and God?

Swamiji:  The characteristics of both are the same. The difference is, the devotee once had inertness in him, but God never had any inertness. By listening to both (devotee and God) their life stories, one can attain salvation. Devotees are eligible to listen to God's divine plays and God is eligible to listen to devotee's life story.

From "Prashnouttermanimaala" in Hindi pg 61 by Swami Ramsukhdasji

QuestionFor a devotee, God is both the means, the spiritual practice (saadhan) and the end (Goal, God Realization). How can the means (spiritual practice) be God?

Swamiji:  It is through God that the spiritual practices take place. In other words, a devotee only sees God's grace as the cause. In his spiritual practice too, there is reliance on only God. He is not characterized as dependent on spiritual practice, but rather characterized as dependent on God.

From "Prashnouttermanimaala" in Hindi pg 61 by Swami Ramsukhdasji

Questionthose devotees who desire wealth and material prosperity, they are also called generous by God in the Gita, "Udaaraah sarve evaiteh" (Gita 7:18), Why?

Swamiji:  Even those devotees desiring wealth (arthaathi bhakt) from God, in their eyes God is primary, whereas the wealth is secondary. Therefore God has said "Caturvidhaa bhajante maam," (Gita 7:16). Besides God, they do not desire wealth from

Any one else. But he who is not a devotee, he who is worshipping God for the sake of satisfying his material desires, cannot attain spiritual betterment and auspiciousness. As he has not considered God to be the end (saadhya), rather only considered God as the vehicle for fulfilling his desires. His main goal is money, and God is that machine producing equipment. Such an individual leaves God after fulfilling his desires (i.e. God is secondary to him).

One woman's husband fell sick. Someone tells her to pray to God to cure her husband's sickness. She prayed exactly as instructed and the husband was healed. Later the husband was once again ill, and she prayed again, but this time the husband died. The woman took the idol of God (statue) and threw it out. He whose sentiments are such, cannot attain salvation.

A devotee that exclusively depends on God for even his material needs is lovable to God. The reason is that he is depending on no one else but God as the source for fulfilling his desires. In other words, he has faith, trust and dependency on only God, and prays to only God for acquiring those things. God not only fulfills the desires of such devotees, such as Dhruv, but in addition, he makes them free of desires.

From "The Bhagavad Gita - Sadhak Sanjivani" in hindi pg 821 by Swami Ramsukhdasji

QuestionAmong the four types of devotees of God, who is supreme?

Swamiji:  Of the four types of devotees, the man of wisdom (lover of God), having exclusive devotion stands Supreme, because he ever remains immersed (merged) in God. Therefore, God is extremely dear to him and he is extremely dear to God. (Gita 7:17)

From "Gita Madhurya" in English pg 78, in Hindi pg 73 by Swami Ramsukhdasji

QuestionWhat about the other three types of devotees, are they not noble?

Swamiji:  All of them are generous and noble.

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionHow is then the loving devotee, a man of wisdom, superior to others?

Swamiji:  Bhagavan says in the Gita, that it is His own conviction, that the loving devotee (wise one) is His own Self; for steadfast in mind, he is established in Bhagavan alone, as the Supreme Goal, having faith and dependence on Bhagavan alone. The sufferer wants deliverance from distress as well, the seekers of wealth and knowledge wants wealth and knowledge from God, as well. But the man of wisdom (lover) wants nothing whatsoever. He has no desire whatsoever. (Gita 7:18)

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionWhat is the reason for the greatness and glory of the loving devotee, a man of wisdom?

Swamiji:  In the very last of all births i.e. in this human birth, the man of wisdom (loving devotee) taking refuge, worshipping Me, realizes that everything is only God (Supreme Consciousness). "Vasudeva Sarvam". Such a wise (loving) great soul, is rare indeed in this world. (Gita 7:19)

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionCan a man of sinful conduct worship Bhagavan and be His devotee?

Swamiji:  Yes, certainly! says Bhagavan in Gita. Even if a man of the most sinful conduct worships Bhagavan with exclusive devotion, leaving all other dependencies, then he should be considered an ascetic; for he has rightly resolved. (Gita 9:30)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question Who else can become Bhagavan’s  devotee?

Swamiji:  Apart from Brahmanas and Kshatriyas, those pure by birth and deeds and are devoted to Bhagavan, women, traders (vaisyas), laborers (sudras), those born of sinful wombs, can attain Bhagavan, by taking refuge in Him. (Gita 9:32)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question How do I become Bhagavan’s devotee?

Swamiji:  Having obtained this transient body, remaining devoid of pleasure, worship God (Bhagavan). (Gita 9:33)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Devotion

QuestionHow does one develop devotion (Bhakti)?

Swamiji:  By associating with devotees of Bhagwaan (God), by listening to the glories of God from them, by reading the life stories of devotees, and by praying to Bhagwaan, one can develop devotion.  Also by the immense grace of Bhagwaan and His devotees, devotion can be attained - 

Mukhyatatsu mahatkrupayyaiva bhagvatkrupaaleshaadvaa."  (Narada Bhakti 38)

Mainly devotion comes from the grace of great devotees of God, or even by the slightest fraction of God's infinite grace. 

Bhagati taat anupam sukhmoolaa.  Milayi jo sant hoyi anukuoola (Manas, Aranya. 15:2) And that which melts my heart quickly, dear brother, is devotion, which is the delight of my devotees.  Unlike Jnana and Vijnana, devotion stands by itself and requires no other prop.  Devotion, dear brother, is incomparable and the very root of bliss; it can be acquired only by the favor of God and His devotees.

From "----" in English by Swami Ramsukhdasji

QuestionWhat is the difference between Bhakti (devotion) and Sharanagati (taking refuge in God) ?

Swamiji:  Devotion is pervasive (vyaapak) and Sharanagati (refuge) is included within it.  Where there is description of the Nine forms of devotion, in that refuge - (aatmanivedan, sharanagati) - has been shown as one of the forms; just like -

"shravanam, keertanam, vishnosmaranam paadasevanam

archanam vandanam daasyam sakhymaatmanivedanam."  (Srimad. Bhag. 7:5:23) 

1)      Hearing of the Lord's praises and stories,

2)     Kirtana - chanting his name, praises and story,

3)     Smaranam - fixing one's thought on Him

4)     Paadasevanam - Adoring His feet 

5)     Archanam - worshipping an image of the Lord

6)     Vandanam - making obeisance to Him 

7)     Daasya - offering devout service to the Lord 

8)     Sakhyam - cultivation friendship with Him

9)     Aatmanivedanam - Offering one's self to the Lord.

From "----" in English by Swami Ramsukhdasji

QuestionWhat is the difference between Devotion (Bhakti) and the Discipline of Devotion (Bhakti Yog)?

Swamiji:  On having one's desires fulfilled and feeling an inner sense of contentment, one develops inner sentiments of devotion.  Whereas, he whose inner sentiments are free of all desires, he only is in Yoga (Discipline of Devotion).  Simply by performing actions (karma) or by attainment of knowledge (jnana) one does not benefit, but simply be "devotion" one can gain; because in devotion, there remains a relationship with God.  Therefore Bhagwaan has even called His devotees who are desirous of something from God (Aart - afflicted ones and Arthaarthi - desiring material gains) as also generous devotees.  "Udaaraah sarva evaite." (Gita 7:18).

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionDevotion is at that end of all spiritual practices, but how is it in the beginning?

Swamiji:  When man's worldly attraction is released, then he develops attraction for Paramatma, thereafter he becomes engaged in spiritual disciplines. Without developing attraction for Paramatma, how will the spiritual disciplines ever take place?  This attraction itself is devotion.  Therefore devotion is at the beginning of all spiritual disciplines in the form of transcendental or divine attraction.

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionIs access to Bhagavan by devotion very difficult?

Swamiji:  No Bhagavan says in the Gita, it is very easy. Whosoever offers Him with devotion, a leaf, a flower, a fruit or even water, Bhagavan appear in person before that devout devotee and delightfully partakes of that article offered by the devotee (Gita 9:26)

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionWhat should a devotee do to express his devotion for Bhagavan?

Swamiji:  Bhagavan says in the Gita, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, whatever you do as penance, offer it all to Him. (Gita 9:27)

From "Gita Madhurya" in English by Swami Ramsukhdasji

QuestionWhat is benefit of offering every action to Bhagavan in devotion?

Swamiji:  The devotee will be free from the bondage of action yielding good and bad results.  Being freed from them, the devotee will attain Bhagavan. (Gita 9:28)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question How do I worship (express devotion) to Bhagavan?

Swamiji:  Bhagavan clearly says in Gita - Fix your mind on Him; become His devotee; adore Him; do salutations to Him; thus uniting yourself with Him and entirely depending on Him, you shall attain Him. (Gita 9:34)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question In discourses you have given great importance to love and devotion for God. You have said that there is nothing greater than having love and devotion for God and when this happens, everything will be set right. So, how does one develop love and devotion ?

Swamiji:  When attachment from the world leaves you, love and devotion for God happens naturally.

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question What should we do first – get rid of attachment or develop love and devotion for God?

Swamiji:  First increase the love and devotion for God. Just like during Ramayan recitation, if you engage your mind and with concentration and understanding the meaning, then mind is greatly purified. Attachment within is wiped out on it's own and devotion for God is awakened. There is amazing joy and relish in this. In the beginning sometimes a man may feel bored, but when he starts getting deeply into it and experiences the nectar, he is no longer uninterested. See for yourself. Also, read the lives of devotees and saints that have freed themselves from the bondage of the world. There is immense gain in this as such readings penetrate the heart. And when love is awakened within, then attachment and worldly desires will naturally drop off. You will be greatly benefited. Attachment can also be removed through knowledge and inquiry, but love works wonders.

From "Art of Living" in English pg 48 by Swami Ramsukhdasji

Question How can one have unswerving devotion for God at all times?

Swamiji:  One way to have unswerving devotion (avyabhichaari bhakti) that is there at all times, is if we entrust everything to God.

When one follows these five golden principles (panchaamrit), devotion becomes very simple. These five principles show the Art of Living in this world. They are -

1) We are only God's

2) Residing, in His kingdom only

3) Doing His (good and auspicious) work only

4) Receiving only His offerings

5) With the offerings (prasad) received from God, serving only His family.

So what it the main essence ? It is small, simple but yet very powerful. I am

God's and I am no one else's. And everything is God's. So when everything is

God's, what do we do? Simply enjoy! There is no more work remaining to be done

for us. Only God's work is to be done, and reciting His name, contemplation on

Him, hearing about His pastimes etc.

From: "Art of Living" by Swami Ramsukhdasji

Question So what is the main essence in having unswerving devotion for God?

Swamiji:  So what it the main essence? It is small, simple but yet very powerful. I am God's and I am no one else's. And everything is God's. So when everything is God's, what do we do? Simply enjoy! There is no more work remaining to be done for us. Only God's work is to be done, and reciting His name, contemplation on Him, hearing about His pastimes etc.

From: "Art of Living" by Swami Ramsukhdasji

Question After becoming God’s (with unswerving devotion) is no work remaining for us to do?

Swamiji:  Does any work remain to be done thereafter? Think about it. Only work remaining is God's work, since He is the master of this entire Universe. Why is it so difficult to offer at the lotus feet of our Master what already belongs to Him? We claim these things are ours. But for how long will they remain ours? At the end they will be only God's. Therefore while living itself, with a true heart, entrust everything back to God, then you will live in joy.

These five golden principles are real and genuine. From today let us take hold of these principles. "Sarva bhavena maam bhajati" and with complete feelings (bhava) and with our entire being worship only God. With all intentions, purpose and feelings, if we are doing only God's work, it will become unswerving devotion (avyabhichaari bhakti).

From: "Art of Living" by Swami Ramsukhdasji

Question What is the form of exclusive and unswerving devotion?

Swamiji:  Exclusive devotion is when there is no second entity. There is nothing else in the world. There is no other. There is no other who is not yours. There being 'no other' can mean (i) there is only God and it also means (ii) everyone is mine (there is no 'other'). You do not see anyone or anything else. This is true love. There is no one who is 'other'. No second entity. Like the chaste wife does not even accept the existence of a second male. There is only one male for her - her husband. Similarly in exclusive devotion there is only God. All that is seen is only prakriti (nature). There is no second entity and that entity is mine.

From: "Art of Living" by Swami Ramsukhdasji

Question How can we know we have exclusive and unswerving devotion?

Swamiji:  If you get (understand) the answer to your question - it is not because of the

way I have explained it nor is it because of the way you had put your question. It is only because of the Grace of God. A person who asks a question rarely captures all his thoughts and the person who hears the question usually does not understand the full purport of what he hears. He answers it on the basis of his understanding of the question. If the person who asks the question gets his answer it is because of the God's Grace. In fact, whatever happens in the world is only because of God's Grace. It is not because of the individual's effort.

People say that I have an effect on people. If I had an effect - it should have been on all. This is not so. Once I was thrown out of a train even though I had a confirmed ticket. So I as an individual have no effect. It all happens by the Grace of God. Neither the one asking the question is perfect nor the one answering it is perfect - it happens by the Grace of God. The work is done by God’s grace alone. Only He is and only He will remain.

From: "Art of Living" by Swami Ramsukhdasji

Question How are we to know that our aim is exclusively and only God (Self) Realization? Since wealth is also to be acquired, name-fame is also to be attained, happiness and comforts is also desirable. In this manner, many things are worthy of attaining. Therefore how are we to know whether our aim is only to attain God Realization?

Swamiji:  Amongst you all, is there anyone that desires happiness that is not complete and full? Does anyone want any happiness that is incomplete or that is going away? Does anyone desire a life that is not eternal, that we exist at times and other times we do not (we die)? Does anyone here desire knowledge that is incomplete?

We all desire happiness that never ends, a life that is eternal and knowledge that is perfect and complete in itself, knowledge that does not have the least bit of flaw in it. In reality, this desire, this deep longing within is of Supreme Consciousness (Paramatma). Besides Paramatma, there is nothing else that is eternal, and unlimited happiness and with highest, flawless and complete knowledge.

We continue to suppress this desire for the eternal, complete and perfect Paramatma, by mediocre and base desires for worldly pleasures and objects, and thus continue to swing between happiness and sorrow.

With a little bit of happiness, even a dog is satisfied. One should desire only that happiness that is complete and perfect and is not mixed with the least bit of sorrow or unhappiness. The world is incapable of offering happiness that has absolutely nothing missing in it. Therefore our aim is not worldly happiness. Worldly things are not our direction, our objective in life. When we inquire on this deeply, we will realize that happiness that is eternal, unending, that has not the least bit of flaw or incompleteness, is only in Paramatma. However many things that we may gain in this world, such as, wealth, money, possessions, position, posts, name, fame, glories, respect etc., with these worldly things there is no lasting satisfaction. Rather the desire continues for more and more. Therefore our only aim, objective should be for the eternal, everlasting, complete and perfect happiness of Paramatma.

From "Acche Bano" in Hindi by Swami Ramsukhdasji - pg 15

Question:  Is devotion to Bhagavan very difficult?

Swamiji:  No, it is very easy. Bhagavan says in Bhagavad Gita - Whosoever offers Me with devotion, a leaf, a flower, a fruit, or even water, I appear in person before that devout devotee and delightfully partake of that offering. (Gita 9:26).  In the worship of demi gods (devatas), many rituals and disciplines are required to be observed; however in the worshipping God, they is no specific disciplines. In worship of God, love and feeling of intimacy and mine-ness (bhava) is more important, not specific rituals. God values the inner sentiments and feelings. He does not value as much the act of doing. Just like an innocent child, grabs anything that comes in his hand and puts it in his mouth. Similarly, the innocent loving devotee, when he offers anything to God, it is innocently consumed. "Ye yethaa maam prapadyante, taams tethayee bhajaamyahum" (Gita 4:11); Just like Queen Vidurani, offers a banana's peel to God and God even eats the peel. 

From “Gita Madhurya“  in Hindi by Swami Ramsukhdasji

Question:  What should a devotee do to express his devotion?

Swamiji:  Bhagavan says to Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you give as a gift, whatever you do by way of penance, offer it all to Me. (Gita 9:27).

A Jnanayogi, renounces his assumed relation with the world, but a devotee does not believe or accept any reality other than God. Jnana Yogi, renounces objects and actions, whereas devotee offers objects and actions to God, that is, believing that the objects and actions are not his, rather believes them to be God's and God's manifestation. In other words, a devotee surrenders himself to God. By surrendering the Self (swayam) to God, all activities and happening whether worldly or of spiritual nature all are naturally and automatically surrendered to God.

From “Gita Madhurya“  in Hindi by Swami Ramsukhdasji

Discipline of Silence

Question:  How does the Discipline of Silence (Chup Sadhan), of Actionlessness happen easily?

Swamiji:  I want to sit, I want to do the Discipline of Silence, on having this resolve, this intention, the Discipline of Silence does not happen very well, because in your vrtti, there remains the seed of doing something.  When you say that I must not do anything, that too is doing only.  This discipline happens well when there is no interest (ruchi) in doing anything.

From "Nitya Yog Ki Praapti" in Hindi pg 61 by Swami Ramsukhdasji

Question:  Though there is effortlessness (no activity) in the Supreme Consciousness (God); however, spiritual disciplines must be essentially based on effort or activity (karan saapeksha), correct?

Swamiji:  There is no objection to doing spiritual practices that are based on effort (action). There are two types of spiritual practices. One is that from the state we are currently in, we have to rise above that state. The other is, that where we need to reach, there we have already arrived (penetrated). For rising above the current state, there is effort (activity based) spiritual practice. However, to realize the arrived state there is no effort (activity-based) practice.

Just like when you want to go from here to a different place, you have to walk to get there. However, where we need to go, if we already are at that place (entered), would we need to walk (i.e. make an effort)? Similarly, from the very beginning, if you see that Supreme Essence (Consciousness) that is naturally present, then you realize that it eternally IS, it is unchanging and ever-present. In this, what effort (spiritual activity) is necessary? We simply have to wipe out our false notion, or mistake in understanding. Only the mistake that we have once made, has to be rectified.

It is a rule that when we understand a mistake to be a mistake, then that mistake or false understanding is wiped out. What is the effort in this case? Just like when I said to you that this body was not there at one time, and it will not be there at some future time, and right now as many days that the body has remained with us, that much time it is constantly separating from us (Self). Now what is the effort that needs to be undertaken in this? What spiritual practice are to be done? First our attention was not there. The attention was on, the living process. But after hearing this, it will be understood that actually we are in the dying / separation process. The only thing that changed was knowledge. In this, what effort (activity) was needed for our spiritual practice?

When we have to learn something it requires effort (activity). Because if someone has to study, read a book, memorize the words, then this is considered effort (activity based), but in the Essential State, where is there any effort or activity to be performed? Only our attention has to be diverted towards what already IS.

"Sankara sahaj saroopu samhaara. Laagi samaadhi akhand apaaraa." (Manasa 1:58:4)

From "Nitya Yog Ki Praapti" in Hindi pg 61 by Swami Ramsukhdasji

Duty

Question:  Why does it appear to be difficult to fulfill one's duties and obligations? 

Swamiji:  Duty is that which one is able to do and which one should do.  That which one cannot do, is not called duty.  Therefore fulfilling one's duties is easiest of all.  Attachment to that which is not our duty, is the main reason that fulfillment of our duty appears to be difficult.

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Question:  What is the reason for not having knowledge about one's duties/obligations (kartavya) and that which are not one's duties/obligations?

Swamiji:  Due to favoritism, unfairness, affection/attraction, attachment, and pride, knowledge about what is one's duty and what is not is not clearly understood.

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Question:  When one has a meal, with sentiments of selflessness (nishkaam bhava), then fruit (results) in the form of satisfaction is inevitable, then how is it that those actions that are done without a selfish motive, that they do not bare any fruit?

Swamiji:  Those actions that are done without a selfish motive (nishkaam bhava) become like roasted seeds. Roasted seeds are of no use in the fields, but are definitely useful for eating.  In other words, those actions that are done without a selfish motive (nishkaam bhava) they bare fruit, however these fruits are not the kind that lead to bondage. Actions done for self interest are the only ones that are binding.  "Phale saktoh nibadhyate" (Gita 5:12) 

From "Prashnouttermanimaalaa" in Hindi pg 6, by Swami Ramsukhdasji.

Evil

Question:  If one performs wrongful actions and then offers these to God, then what happens? 

Swamiji:  Only those things and activities can be offered to God, that are in conformance to His teachings, that are favorable and acceptable offerings according to God. That devotee whose sentiments are one of offering his actions to God, he will be unable to perform wrongful actions nor will he be able to make an offering of wrongful actions. It is customary that whatever is offered to God, it comes back ten folds to the devotee. If one offers these wrongful actions to God, then the punishment for this will also comeback to him ten folds.

From “Gita Madhurya“  in Hindi by Swami Ramsukhdasji

Question:  In Gita, Bhagavan has said - remember of Me as all times and also fight the war i.e. also do your dutiful deeds - "maamanusmara yuddhyaca" (Gita 8:7).  If we are in rememberance of Bhagavan, then our dutiful deeds will not be executed properly.  And if we are engrossed in our duty, then we will not be remembering Bhagavan;  in other words, how to do both of these at the same time?

Swamiji:  Each and every work must be done by fully engaging one's mind.  All work must be done, considering it to be work of Bhagavan (God).  While making gold jewellery, the goldsmith, is aware at all times that this is gold!  Similarly while doing all work, the sentiments within should be firmly rooted that "Everything is only Paramatma". From “Gita Madhurya“  in Hindi by Swami Ramsukhdasji

Egoism (I-ness)

Question:  The Ego, the sense of self, has been called an instrument, as well as, a doer? How is this ego, an instrument as well as, a doer? 

Swamiji:  In reality, the ego is the instrument, but the feeling of doer-ship is something that we accept within us. "Kartaarhumiti manyate," (Gita 3:27).

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3

Question:  If this ego, the sense of self has been mistakenly accepted, then this mistake is in whom? 

Swamiji:  It is in the one who accepts. It is in the one that has accepted the oneness with it. This error has been happening from time immemorial, however this cycle does end.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3

Question:  How can we remove the impressions on the mind, intellect and ego? 

Swamiji:  Do not instigate and stir up the mind, intellect and ego. Do not look towards it. Look towards what "IS". Do not even see towards wiping out that oneness with ego. Don't see anything, simply become silent, thereafter, naturally everything will be all right. The huge glacier that are floating in the ocean, do not try to melt it, nor to keep it. This is called the state of inner silence (sahaj avasthaa).

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3

Question:  Why does is appear so difficult to break off that sense of self, that ego? 

Swamiji:  This ego, the sense of self appears to be difficult to wipe out due to desire for sense enjoyment from contact born pleasures. Simply speaking, this ego is held up and lasting due to desire to "continue to live and live in happiness and comforts"

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 3

Question:  What is that I-ness (ego)? In reality, if we accept I-ness (egoism) in us, then this egoism can never be wiped out, and man will never become free of mine-ness and egoism. This I-ness is the works of nature and the Self (existence) transcends nature. When egoism does not exist even in nature, then how can it exist in the Self, which transcends nature?

Swamiji:  The essential Self is so very real and genuine that the egoism that is ever changing and moving towards non-existence, cannot even imagine remaining in it. When we assume the ego to be in the unreal, that is ever changing, then how will the ego, the I-ness last in it? That which itself does not exist, how can it establish the existence of any other thing in it? Therefore ego (I-ness) is neither in the real, nor in the unreal.

The ego (I-ness) is also not presumed to be in the relationship of the real and unreal. Just like lightness and darkness cannot meet (co-exist) at the same time. I-ness cannot be presumed in the inner senses (antahakarana); because the inner senses are only instruments, instincts that are dependent on the doer. Therefore the one who is the doer, he alone has the ego (I-ness) in him.

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji, page 18

Question:  Can egoism (ahamtaa) and attachment (mamta), be wiped out entirely?

Swamiji:  Yes, it can be. If egoism and attachment could not be wiped out, or if it is not something that can be eradicated, then why would God say in the Gita, to become free of egoism and attachment? Lord has said -

"Nirmamoha Nirahankara, sa shaantimadhigacchyati." (Gita 2:71);

"Nirmamoha Nirahankara samadukhasukha kshami," (Gita 12:13);

"Ahankaaram...... vimuchya nirmamah" (Gita 18:53).

From this it is acknowledged that man can become free of egoism and attachment. In reality we can only sacrifice or give up, that which was not ours in the first place. We can give up that which is not our, but was only believed to be ours. Rather, it is only the false beliefs that can be sacrificed or given up. That which is inherently ours, that cannot be given up.

In our inherent self, there is no egoism or attachment. By believing our relationship to be with this body, the act of nature, egoism and attachment are born.

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji, page 18

Question:  Without egoism and attachment, how can one have relationships in this world?

Swamiji:  Egoism and attachment are not the cause (kaaran) in relationships, rather the manner of conducting, the religious and spiritual obligation, the customs, limits and boundaries, etc, is the cause in relationships. On having egoism, a relationship is spoilt.  It deteriorates. But on not having egoism and attachment, a relationship is purified. Relationship of a man without egoism and attachment is ideal, like a mirror. One who is under the influence of egoism and attachment, his conduct is not endowed with limits and boundaries and it is not in accordance with that which is sanctioned by religious and spiritual laws.

From "Sant Samaagam" in Hindi by Swami Ramsukhdasji, page 18

Enjoyment of Pleasures

Question:  How to give up attachment to enjoyment of pleasures (Bhog)?

Swamiji:  Human body has not been given for gaining happiness from sense pleasures, but for giving happiness to others.  By giving up selfishness, and giving happiness to others, our attraction / attachment for sense enjoyments is given up. If we cry and pray to Bhagwaan,  "Oh My Father! Oh My Master, My Lord! Call out to Him, then by Bhagwaan's (God's) grace, this desire for enjoyment of pleasure will be wiped out.  But this solution will be useful when, we desire to leave covetous and greedy sense pleasures.

From "Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami Ramsukhdasji, page 124

Question:  To wipe out attraction / attachment for sense pleasures, which sentiment is better -  "Naasato vidhyate bhaavah" (Unreal has no existence, or "Vasudeva Sarvam" (All is only God)?

Swamiji:  He who has immense attraction / attachment to the world, for him, the "Unreal has no existence" this sentiment will suite him well, and he would it less attracted / attached to the world, for him, "All is God"  - this inner sentiment will suit him.  In reality, both these sentiments are the same.  Of the two, if any one is attained, then the other will automatically be realized. 

In whom there is fear of snake, for him, one has to tell, "this is not a snake, it is a rope."  But in he whom there is no fear, saying to that person "it is a rope" is of no value.  The point is that for those who have greater attraction / attachment, for them prohibition, denial is most important.

From "Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami Ramsukhdasji, page 124

Question:  Without attaining the highest happiness (Bliss), how can attraction for insignificant (unimportant, short-lived) happiness be given up?

Swamiji:  The solution to this is that, pay attention, respect, and have faith regarding the subject of divinity, even if you gain the slightest bit of happiness.  Just like, in discourses, hearing divine stories, chanting holy name, etc. one gains pleasure, but there is no object or passion / sense enjoyment, but we do not honor it.  If in transcendental / divine subject, if even the slightest bit of happiness is gained, we must continue to have faith in it, and as we continue to leave the trust we have in worldly enjoyments, then we will be able to experience Ultimate Bliss! 

In reality, we do not want either short-lived happiness, or Ultimate Bliss!  There is nothing to attain!

From "Prshnouttermanimaala" # 40 “Sukhaasakti” in Hindi by Swami Ramsukhdasji, page 124

Question:  What can go wrong when one has a taste for enjoyment of pleasures?

Swamiji:  Gita says - So turbulent by nature are the senses, as they forcibly carry away

the mind to the sense-objects, even for the wise man, who practices self-control. (Gita 2:60)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What should be done to do away with this taste for enjoyment of pleasures?

Swamiji:  According to Gita - Having controlled all the senses, one should depend on God and depending on God, he should be free from all worries. Thus the intellect of the person whose senses are controlled is stable. (Gita 2:61)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What will happen if one does not depend on Bhagavan (God)?

Swamiji:  By not depending on Bhagavan, one will dwell on the sense objects. (Gita 2:62)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What will happen by dwelling and brooding on the sense objects?

Swamiji:  By constant dwelling on sense objects, one will develop attachment for them. (Gita 2:62)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Evil

Question:  Just like when color is added to hot melted wax, it blends and firmly bonds with the wax, similarly, in the intellect, the desire filled evil thoughts that have melted, bonded and become firmly rooted, how do we get rid of them?

Swamiji:  In the melting intellect, establish a seat (place) for the dark Shyamsunder (Lord Krishna). In His black color, all colors will get merged and absorbed.

From "Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji

Question:  Evil thoughts come and go, but it appears as if these evil thoughts do not come from anywhere, rather they are already and only residing within us, and at the appropriate time they awaken - Please explain ?

Swamiji:  Evil remains and awakens in the inner faculties, out of habit and past tendencies. But by becoming one with the inner faculties, we believe those flaws to be in us. Therefore a spiritual aspirant must be cautious at all times and not consider those faults in himself. Because in reality, those evil qualities, those flaws are not in us at all. Our true nature (Soul, Swarup, Atma) is flawless and free of all evil.

From "Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji

Question:  On one hand it is said that the Self is flawless and on the other hand it is said - "Mau sam kaun kutil khal kaami" - which of this is true?

Swamiji:  Both are true; because the results of both are the same and that is - to be flawless. The first view is from the perspective of one with knowledge "Jnaani" and the second is from the perspective of devotion "bhakti". Our true essense is "flawless." But when a devotee puts forward his flaws in from of God, then it is with the aim of wiping out these flaws. Can ever any flaws remain in front of God?

By saying "Mau sam kaun kutil khal kaami" - it is not establishing flaws in us, rather it is placing them in front of God, like putting them in the fire and burning them into ashes (wiping them off".

One who is a spiritual aspirant, to him even the least bit of flaw appears to be very big. Just like if a tiny spark of a match stick touches the skin on our back, it is not that painful, however the same tiny spark if it goes into your eyes, then the pain is unbearable.

From "Prshnouttermanimaala" in Hindi page by Swami Ramsukhdasji

Flawless

Question:  How is one to have a life that is completely and entirely flawless?

Swamiji:  A life that is entirely flawless is when one is "Nirmama - Nirahankaar" "Free from attachment (a sense of mine) and free from Egoism" ! Because egoism and attachment are the store house of all flaws.

From "Prshnouttermanimaala" in Hindi page 39-40 by Swami Ramsukhdasji

Question:  Those things that are belonging to a different group, how does one develop proprietary affection (mamta), desires (kaamna), and attachment aasakti) in them?

Swamiji:  On accepting the foreign "body" as our true Self, we gain affinity with it. Thereafter affection - a feeling of mine-ness, desires and attachment are born.

From "Prshnouttermanimaala" in Hindi page 39-40 by Swami Ramsukhdasji

God

Question:  What is God's anshavataar - Incarnation?

Swamiji:  God's strength is infinite.  Of that infinite strength, one part that appears in the world, it is called anshavataar.

From "Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji

Question: In the various ages Bhagavan’s  (God’s) divine plays of each incarnation, do the same beings remain or do they keep changing?

Swamiji:  God incarnates again only as the need arises, but those deserving of his divine play, keep changing.  Just like in a Ramleelaa. 

From "Prshnouttermanimaala" in Hindi by Swami Ramsukhdasji

Question:  When does God incarnate?

Swamiji:  Gtia says - God incarnate whenever there is decline of righteousness and rise of

unrighteousness. (Gita 4:7)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What is the exact purpose of His incarnation?

Swamiji:  Gtia says - For the protection of the virtuous (ascetics, devotees etc), for the destruction of evil-doers and for establishing righteousness, God incarnates age after age. (Gita 4:8)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  In this manner taking births (incarnations) again and again, is there no bondage for God?

Swamiji:  Gtia says - No, God’s births and activities are divine. He manifests Himself only for the welfare of the world without having any selfish motive. Those who know this fact in reality (understand the true essence) are not reborn after death but attain only God.

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

God Realization

Question:  How to attain God-Realization? 

Swamiji:  When there is a deep longing for God Realization, then everything else will drop off. Without having an intense longing for God Realization, nothing can happen. You have everything at your disposal - this human body has been received, you have received Gita and Ramayan, you have received good satsang, you have visited Gangaji, what more can there be?

Have only one desire, let there be only one (God) that you trust, only one dependency (God), only one longing (God). Just like the chattak bird, that drinks water only directly from the rain showers. Even though it is dying of thirst, and is at the banks of Gangaji, yet the chaatak bird will only wait for the rains. Let our exclusivity and intense longing for that One be like the chaatak bird.

Human life is successful, only on realizing God. We must realize God. "Tere bhaave jo karo bhalo buro sansaar," Do not worry about what others are doing, what they are thinking of us etc. Simply engage in only one thing (God), and everything else will follow suit. Everything else will become super simple, super easy. If there is one intense longing, all else will fall off.

No one is too young or too old to get started. But they all must have only one desire. Friends, such an opportunity will not be available in the future. If you do not have such intensity or deep longing for God, then it will only be self-betrayal. Simply speaking - we must realize God, no matter what others want, whether others want God or not.

And frankly, what other work do you really have?

From a Discourse by Swami Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm 

Question:  Gita 4:9 says - Those who know the reality (True Essence) are not reborn after death, they attain only God.  (Gita 4:9).  Is there any proof that such people attain only God? 

Swamiji:  Gita clearly states - Yes, Completely rid of passion, fear and anger, wholly absorbed only in God, depending on God alone, purified by knowledge of divinity of God’s activities, many have become one with God. (Gita 4:10)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  If you say God Realization is so easy, then what are the obstacles that are preventing us from realizing God?

Swamiji:  There are many obstacles, such as:

1) Attraction to enjoyment and gratification from worldly pleasures and attachment to accumulation of material goods

2) Lack of intense longing and desire for inquiry into God Realization.

3) Being satisfied with our present state

4) Believing God Realization to be similar to acquiring of any other objects. Because of this belief, immense importance is given to kriya (doing actions) and less importance is given to our discriminative powers and our inner disposition - our natural state

5) Great Souls and Mahatmas who understand the essence (tattva) well, are rare to find and meet

6) Just with a little bit of knowledge and some practice, we become proud

7) Other self imposed limitations are - not found the right guide, I am not qualified, I am not deserving, times are such, my fate is such, I have to do something to realize God.

Such (samskaars) impressions and ideas are obstacles that prevent us from realizing God.

From "Prashno-uttarmanimala" by Swami Ramsukhdasji

Grace of God

Question:  How can we become more deserving of God’s grace? 

Swamiji:  The main point is that if by our abilities we can attain God, than in His attainment, we have to have abilities greater than Him. This is not possible. All that a child can do is cry to gain his mother's attention. He cannot become deserving of her love. Therefore, why to ask about becoming deserving? Why not simply ask for God? Why go around about way that is a longer path? Why not go straight to the source?

A crucial point is, do not pay attention to yourself. Only pay attention towards God. The minute you look towards yourself, you will fall. The true and greatest devotees’ attention is only on God. "Hari bina rahyo re ne jai." He cannot live without God. Therefore remember Him at all times and become intensely agitated when you forget Him.

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Mind

Question:  How can I get rid off the clatter in my mind?

Swamiji:  When clatter comes your way, don't become happy or sad. These things will come and go. The mantra is "agaamipaayinonitya" recite this within the mind. Have that

feeling, that inner expression that this thing comes and goes, it is unreal (it is changing). However good or bad the situation may be, but the minute that situation comes up, immediately recite within, this is "agaamipaayinonitya". It's nature is to come and go, it is

unreal, constantly changing. This is the truth, because neither favorable nor unfavorable situations will remain. Simply understand, that this will not stay with us. This is not a new thing. So what is there to be happy or sad with the situation?

In getting something that you like or not getting it, what is there to become happy or sad? Best of best situations come your way, then that too will not remain, but you will always remain! Right in front of you, both favorable and unfavorable situations come and go, but you remain. You are that same one. Simply keep your sight on your Self.

All that comes and goes do not blend with it - this itself is liberation. By blending with it - that itself is bondage. All the clatter, the noise that comes and goes, by becoming entangled with it is bondage, and not getting entangled with it is liberation.

What an easy, straight-forward, simple point this is!

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  In spite of knowing this, I become entangled and blend with the clatter in my mind.  What should I do?

Swamiji:  You say that in spite of not wanting you somehow get entangled and blend with the clatter. In favorable situations and unfavorable situations you become suddenly one with them, then there is a solution for that as well. On blending with them, you still have the knowledge that you have blended with them, but you are actually separate, and the favorable / unfavorable are separate. Isn't it the truth? Noise and clatter arise, then they subside; they come and they go away; but you remain. Then you and the noise are two or one?

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  At present I understand, but when the moment comes, I blend with the situation, and realize much too late, what must be done?

Swamiji:  Now you say that - you understand right now, but the moment that a favorable or unfavorable situation comes, at that moment, you cannot tell. You become united and blend with it. After becoming connected with it, you realize later that you have blended. The answer is that even after recognizing this later, think that you were not joined at that time as well. You had simply believed that you were joining. It was never with you, and you were apart from it. With such understanding, become silent!! That is it! It will go away. By giving importance to the joy and sorrow from the union, the clatter within continues. Therefore do not give it any significance. Talk to it and say, you were never connected, then it will be wiped out, eradicated entirely. When you become aware, then say to yourself, that no - no, you were never united with it.

From "Sansaar kaa asar kaise chute?" in Hindi pg 32-35 by Swami Ramsukhdasji.

Question:  Regarding getting rid off the agitations of the mind you said "Disassociate yourself from the mind, and simply do not become happy and unhappy." Can you elaborate on "Do not become happy or unhappy when situations arise" ?

Swamiji:  Whatever path a yogi follows, Path of Knowledge (Jnana yoga), Path of Selfless Service (Karma yoga), or Path of Devotion and Love (Bhakti yoga), whatever situations comes in his way, neither become elated, nor become disappointed. This is everyone's work, not just for yogis. Who ever is intent on realizing God or the Self, for those spiritual aspirants (sadhakas), this point is very essential. However beautiful a thing you acquire, or however ugly an object you see, however favorable or unfavorable a situation that comes in your life, in these opposing circumstances, the one who neither becomes happy, nor becomes unhappy, that one will realize God. And the one that is elated or down, will continue to come and go in the cycle of birth and death.

Favorable and unfavorable situations will come to all. God (Lord Krishna), who is Arjuna's charioteer says – My brother, this is "sheetoshna sukhdukhadah". That is, graciously you must bare these situations. "taansstitiskhasva" (Gita 2:14). God does not say, I will relieve you of these painful circumstances, rather he says, to endure (sahan karo) in those situations.

Therefore do not become a slave to your own likes (raag) and dislikes (dwesh).

When something appears to be okay or not okay, do not become happy or sad.  Instead, be unconcerned about it, and everything will be all right. When disturbances come your way, do not become happy or unhappy. These situations will come and go. Make this your mantra – "It is coming. It is going. It is passing." However good or bad a situation is, the minute the agitations arrive, start to repeat your mantra – "It is coming. It is going. It is passing." This is the absolute truth. Neither favorable situations stay nor unfavorable situations stay. Only remember this much, it will not stay. In this you do not have to do any new work. Now with this discovery, what's to be happy and what's to be unhappy?

From "Man ki khatpat kaise mite?" book in Hindi by Swami Ramsukhdasji.

Peace

Question:  How to Attain Real Peace that is everlasting?

Swamiji:  Every person wants to attain real Peace. How to attain this is the question everyone has? The solution that Gita prescribes is that we have to leave all our desires if we want true Peace.

When we came to this world, we came with nothing and when we will leave this world, we will not be able to take anything from this world with us Not even this body which is also created in this world will go with us. We must remember and accept that nothing in this world is ours and nothing in this world is for us. As soon as we accept this truth, we will want nothing from anyone in this world. When nothing in this world is ours, how can we want anything for ourselves? If we leave all that we want and desire, we shall attain real and everlasting Peace instantly [faster than instant coffee]. This is the path of Wisdom (Jnana Yog).

Similarly, in the path of Devotion (Bhakti Yog), only God is ours and only God is for us. There is nothing else but God. Therefore, we must make God our own. Make God your very own. Things of the world will always stay with the world. They are not for us. Therefore let us not treat the world as ours or for us. Let us say to God - I am yours and only yours. Do what You want with me. Become His slave.  Make Him your Master.

Even if the whole world is against us, we should always be with God. God is always with us. God is ours. He can never leave us even if He wants to. Have the confidence that He is always with us, every second of our life.

Become God's "Yes Man" and attain True Peace, instantly.

Summary of the morning discourse of Swami Ramsukhdasji on 15th April, 2004 at 5.20 a.m.

Modes of Nature

Question:  What is a mark of a man who has risen above the modes of nature (Gunas)?

Swamiji:  Shri Bhagawan said: Oh Brother, to light which is born of sattva, or activity which is born of Rajas, or delusion which is born of Tamas, he feels no aversion when they are present, and does not long for them when they are absent. He sitting as a witness is not moved by the Gunas. He knowing that the Gunas operate among the Gunas, remains firmly established in the Self and is never shaken

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What is the conduct of such a person who has risen above the Gunas?

Swamiji:  He is alike in pleasure and pain, having patience he is established in the Self, regards a clod of earth, a stone, and a piece of gold, as equal in value. He receives both pleasant and unpleasant things in the same spirit and views censure and praise alike. He remains the same in honor and dishonor, is equal to friend and foe, and has renounced the sense of doer-ship - he is said to have risen above the modes of nature (three gunas).

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What is the method to rise above the three Gunas?

Swamiji:  He who worships me with exclusive devotion transcending the three Gunas becomes eligible for attaining Brahma. (Gita 14:21-26)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  When a devotee worships You, how can he become eligible for attaining Brahma?

Swamiji:  O Brother, he becomes eligible, for I am the abode of Brahma, of Immortality

of Eternal Virtue (Dharma) and of Absolute Bliss i.e. I am called by these different names. (Gita 14:27)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Prayer

Question:  Some people say that worshipping God and Satsang (association with Truth) etc. is for those who commit sins. We do not commit any sins, then why should we be in remembrance of God? The mind should be pure. What benefits do prayers and worship of God bring?

Swamiji:  You must say to them that the root cause of all sins is "desires" which you have - "Kaamesh Krodhesh... " (Gita 3:37), then how can you consider yourself free of sins? True sins are indulgence in enjoyment of pleasures and accumulation of possessions. Besides these two things, what are you doing?  Besides desires what else is there in your mind? If there are desires in your mind, then how is your mind pure? The one who does not pray, does not read scriptures, does not pay homage to God, how is he any different from other animals? Impurities come daily, therefore one has to take a bath, wash up every day. Daily one has to clean their dishes, pots and pans. Those activities that human beings perform daily, they are bound to have faults and bring sins "Sarvaa rambhahi doshena dhumenagniri vaavrutaah." (Gita 18:47). For the purification from these faults and sins, it is essential to do daily prayers, reading of scriptures, worshipful remembrance of God, and

Meditation.

Thoughts such as - "The mind should be pure, what benefits do prayers, worship of God, and reading the scriptures bring?" come to mind, only when the mind is impure. If the mind is pure, then those actions prohibited by the scriptures could never be performed. If the mind is engaging in activities prohibited by the scriptures, then this is the indicator of impurities within the mind.

From "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji

Purity

Question:  Why is purity of mind essential? 

Swamiji:  Purity of the mind is very essential. When mind is purified, then all the agitations of the mind will very easily disappear. When the mind is pure, it is easy to engage in anything.

From "Art of Living" in English pg 48 by Swami Ramsukhdasji

Pride

Question:  Often I instinctively realize that something is the right thing, I suggest it to my loved ones but they do not listen to what I tell them.  They do not obey, what must I do ? 

Swamiji:  Those who do as you wish, make you full of pride, which is a demoniac trait.

"Dambho darpobhimaanacshr krodhah:" (Gita 16:4)

Therefore those who do not obey you are doing you service, because they are helping in removing the demoniac traits from you and bringing forth divine virtues in you.

Now the question arises that people will become rude and impertinent if they don't obey you. There are two view points - if they disobey you, they become impertinent, but if they obey you, you become proud. Think over both these situations.

If you don't behave with pride and authority, and instead behave politely with them, they will be influenced by your good behavior, and at the same time they will not be pertinent. Therefore we should advice them politely. But if they don't accept your advice, do not lose your temper and patience, because if they become impertinent, they themselves suffer and their suffering will warn them and then their impertinence will go away. But if you behave with pride and authority, your influence on them may be momentary only. Therefore the method to remove their impertinence is to do away with your pride.

You have to live with the members of the family. Therefore learn the art of living in the family. The art is that you should perform your duty to your wife, parents, sons, brothers, and other relatives. You should not expect them to perform their duty, because as soon as, you see their defects and their duty, it means that you have forgotten your duty.

From "Art of Living" in English pg 70 by Swami Ramsukhdasji

Purity

Question:  Why is purity of mind essential? 

Swamiji:  Purity of the mind is very essential. When mind is purified, then all the agitations of the mind will very easily disappear. When the mind is pure, it is easy to engage in anything.

From "Art of Living" in English pg 48 by Swami Ramsukhdasji

Relationships

Question:  We are all so interdependent in this world, why do you de-emphasize relationships? 

Swamiji:  Man is only a sadhak, if you get stuck in relationship then how will you make progress in your spiritual path? When you feel pain, deeply distressed and sorrow-filled, on death of one person, then just imagine what would happen when you have to leave all relations at time of your death? How much pain and sorrow will there be? Just think about this!!

In the end only God will be there for you and that is the absolute Truth.  "ant tuhi tajjenge paamar..... " Everything is changing and moving away from you. From moment to moment you are changing, at one time you are a husband, another time a father, another time a son, what exactly are you? For how long will these relationships last? The swan (figuratively the Soul, the migratory spirit) will fly away alone" "Ud jaayegaa hans akela.... " Now who are you going to mourn or worry about? By worrying about others, you will experience unhappiness and sorrow. What gains is there?

From "Art of Living" in English pg 48 by Swami Ramsukhdasji

Renunciation

Question:  What is way to renounce something?

Swamiji:  The way to renounce something is to serve others, to give them happiness, and in return to not want anything from them. When favorable situations come our way, then we must call out to God, our Father, to please Save Us!

If we desire happiness even from our mother and father, our brother and sister, our wife and children, then too, it is a bondage that will not be wiped out. However much we read, however great a scholar we become, however great of a spiritual leader and deliverer of discourses we become, however great a writer we become, but as long as we desire happiness from another, as long as we desire leisure and rest, as long as we desire name and fame, as long as we desire respect, as long as we desire food, clothing, house, books, money for travel, then besides washing our hands off salvation, nothing else will be attained.

Some say that without bread (roti) we will die. Why? Do we not die even from eating the bread (roti)? Death is a certainty, what is new about that? One must have such strong conviction - Death! so be it, but as long as there is life, I refuse to accept slavery. In death there is only gain, but having egoism, even in living there is no gain. As long as there is egoism, birth and death cycle will continue. In being a slave to the world, the inertness will continue to be strengthened.

The truth of the matter is that, this body will die on the day that it is destined to die. It will not die even one moment prior to the destined date and time, nor will anyone be able to kill it prior to that time.

From "Sant Samagam" in Hindi pg 29 by Swami Ramsukhdasji.

Salvation

Question:  What should one do for salvation?

Swamiji:  if a person firmly accepts the following four things then his salvation (kalyaan) is certain:-

1. Nothing is Mine.

2. I do not need anything.

3. I do not have any relationship with anybody.

4. Only God is my own.

The fundamental fault is to assume "mine-ness" with the temporary worldly things. From this fault alone all other faults arise. In fact in this entire universe not even a thing like hair is ours. Therefore as soon as we accept "nothing is mine" - there comes faultlessness in us and we instantly become "dharmatma" (a pure holy soul).

When nothing is ours, then what is there to desire? Hence as soon we accept- "I do not need anything", we become "nishkaam" (desireless) and henceforth a "Yogi" as you acquire Equanimity. - "samatvam yog uchyate" (Gita 2: 48)

The essential self (svaroop) of every human being is "asang" (naturally detached). Therefore as soon as we decline to accept any relationship with any body or any thing that comes together and later departs, we realize our self proven, obvious disassociation or

Detachment from others. And as soon as we realise our obvious detachment, we become "jnani" (knowledgeable).

We are essentially a part of God - Gita 15:7. Hence only God is ours. Nobody else is ours. As soon as we accept our mine-ness with God, we become "Bhakta"(devotee of God).

A human being's kalyaan (salvation) is only vested in his being Dharmatma Yogi (pure holy soul, with equanimity and free of all desires), in being Detached and in being a Devotee of God. Therefore it is a spiritual aspirant's duty that he accepts these four worthy facts with a firm conviction. Then his salvation is definite.

From "Maanav Matra ke kalyaan ke liye" in Hindi pg 69/70, by Swami Ramsukhdasji.

Question:  Why is it that the extremely wealthy, extremely learned, a poverty stricken person and one with severe disease find it difficult to attain salvation (kalyaan) ?

Swamiji:  One who is extremely wealthy tends to be attached to his wealth, one who is very learned tends to be attached to his knowledge and learning, one who is extremely poor tends to be deeply attached to money, and one who is diseased tends to be extremely attached to his body. This attachment becomes the main obstacle to salvation. Due to this attachment, they are unable to easily engage in God. If this attachment does not remain, then they too can attain salvation.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  What is the difference between the Salvation of those who believe in attributeless, formless God, and on the other hand the state of communion of soul with the Supreme Being for those who believe in God with form and attributes ?

Swamiji:  In the state of communion of soul with the Supreme Being, the realization is of God with form and attributes in entirety. It is with or without God's super human powers, i.e. it is not limited to God's divine manifestation of superhuman power or qualities. In salvation (mukti), realization is of attributeless, formless Supreme Consciousness (Nirgun Brahma), the superhuman force behind everything.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  Some people criticize salvation (mukti) and believe that the complete fulfillment in human life is on entering the eternal divine sport of Radha - Krsna. Is this alright?

Swamiji:  They do not understand what salvation, what freedom from bondage (mukti) is! When one is totally disassociated (detached) from the inert, that itself is salvation, freedom from bondage (mukti). It is only when one has entirely detached from the inert, that he becomes eligible to enter the eternal divine sport of Radha-Krsna and to have the inner feeling (bhava) that the Gopis had. It is only then that divine love is manifested within.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji.

Satsang

Question:  What is the essential properties or characteristics of a Satsang (association with Truth)?

Swamiji:  Selfless love for the essential Truth (God) is Satsang and selfless love for a Self-Realized Soul is also Satsang. Sitting in front of a realized soul is also satsang. Becoming detached from the world is also satsang. The point is that in any which way that one can become closer to God, it is Satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question:  "Tulsi sangat sadhu ki, kataiyye koti aparaadh" - what is true association of a sadhu (saintly person)?

Swamiji:  True association with a saint is no different than becoming one with that one (saint, sadhu). Becoming one, means that attentively and with total alertness listening and absorbing what the holy one is saying and at that very moment becoming established in that Truth. Their advice / messages should not be left for imbibing sometime in the future or leaving it for further contemplation or study. If there is any doubts or ambiguity or lack of clarity in their message, then at that very moment gain clarification; or else contemplate on the message in solitude and become steadfast and firm in the new learnings.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question:  Worldly people attend Satsangs and often devotees / spiritual aspirants do not attend satsangs, instead they stay at home worshipping God. What is the reason for this?

Swamiji:  If worldly people are also able to attend Satsang, it is God's grace and if a spiritual aspirant or a devotee is not attending satsang, it is due to his lack of intense longing for satsang. But on receiving satsang, worldly people are not able to significantly gain from them, whereas a spiritual aspirant, a devotee of God, even if he attends a single satsang he can gain immensely from them. This is because following one's own spiritual practices is like working hard and struggling to earn one's wages and acquire wealth, whereas doing satsang is like being adopted by a rich man and sitting on his lap. The one sitting on the lap, automatically becomes eligible beneficiary of the rich man's wealth.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question:  Some people engage in satsang (good company, association with truth), but over time they leave it. What is fate's role in this?

Swamiji:  Fate is not the cause of this. There are two causes - 1) flaws are seen in the one they engage in satsang with and 2) they begin engaging in bad company. When within one's self there are some limitations and some negative influences, then one is affected by the bad company. Just like those that are infatuated and attached to women, only they are influenced and affected when associating with women. Just like those that are attached to wealth, only they are impacted on encountering money.

One must not continue a relationship or engage in satsang with one in whom negative qualities are seen, when done simply out of fear or embarrassment of people and society. In such situations, without criticizing them, one must quietly part ways. Thereafter, one must not engage in relationship with anyone.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question:  In human beings, the influence of bad company happens more, whereas the influence of satsang is much lesser, what is the reason for this?

Swamiji:  In whom there is previous influence of bad company, they are more impacted and affected by bad company. And those that have innate tendency for good-ness, have great influence of satsang and good company. Those that are alike, gravitate towards each other. Therefore through good associations, truth and scriptures, it is desirable for human beings to fill themselves with good impressions and sanctifying thoughts.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question:  How do we listen to satsang (discourses on truth), such that we never forget it?

Swamiji:  1) Contemplate deeply on what the speaker is saying and what he is intending to communicate 2) Along with listening, one must introspect on the meaning, whereby we are able to convey the same message to others at a later time 3) That which has been heard, we must attempt to put these into practice or application 4) Engaging in discussion with others that are listening to satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Self (Atma)

Question:  How can we experience the one who does not change?

Swamiji:  Do you ever doubt that you exist? Have you ever asked anyone whether you exist? It is your own experience that you exist. There is a difference between understanding and experience. I have said these things, you have heard them and agreed with me. You have understood what I have said but have not accepted it from within. To experience you have to accept it from within. To experience be situate in your existence. It is different from understanding. Nowadays people study Vedanta and think that they know God - they know the essence. It is mere knowledge - there is no experience. You cannot realize God through reading and learning only. The essence is beyond all means (mind and intellect). One can only understand the world by the means (instruments) that you have, not God.

The knowledge that you gain is always the same. You get information of the birth of a grandson and the death of a son (two extremes). The information is totally different but the knowledge of the information is same. You get happy and sad when you mix yourself with the information - when you have 'my-ness' with the information. The situation changes, your position changes (childhood, youth, old age) - but you remain the same.

From "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  Why does the feeling of being situated in the Self (existence) not stay?

Swamiji:  I ask you why do you not keep it? You have assumed yourself to be flawless

- I am perfect but the feeling does not stay. Well to answer your question – it is because the hunger for the feeling is not there within you. If there is no hunger you cannot digest the food. It is not interesting. You have to have the hunger/desire for this knowledge. You must have the want to know the Self.

From "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  Now a question arises as to how the Self (soul) which is sentient, becomes the onlooker of the insentient intellect etc., because the onlooker can see objects of its own class?

Swamiji:  The answer is, that the soul identifies itself with the sentient matter and accepts its own separate entity as "I am". This "I" is neither insentient, nor sentient. By identifying itself with matter, it believes "I am rich or I am learned." By giving to consciousness (self), it says, "I am Brahma".

Thus this "I" is the soul seated in Nature, which is the cause of his birth, in good and bad wombs (Gita 13:21). Thus the embodied soul has both the sentient as well as, the insentient. The sentient portion attracts him towards the Lord, while the insentient portion, due to identity with matter; attracts him towards world, and thus he becomes the perceiver (onlooker) of intellect, mind, senses, sense objects and body etc.; This assumed identity or affinity is the root cause of all evils.

From "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  We understand that this embodied Soul (Jeev) is a part of God, was always a part of God and will always be so, but how and why did it get caught in the birth and death cycle?

Swamiji:  I can give you the answer to this, but truly, it is not necessary to get entangled in this type of conversation. In fact it is more harmful. How did I become dirty? From where did this dirt come? Who could be responsible for this dirt? How useful can such conversations be? It is not useful at all. When you become dirty, best is to immediately go and clean your self up. What is the point in getting caught up in the whys and hows?

In short, the reason for being entanglement and trapped in the birth and death cycle is attachment. Today, we like money and pleasures, and this is the root cause or main reason for being trapped in the birth and death cycle. The minute we stop liking money and pleasures, we will be released from this vicious cycle. It is that simple! It is because in our minds there is this desire for still wanting to trade.

Therefore, if someone complaints about you, do not worry, do not be concerned. From today, this moment onwards, release everyone. Give them complete freedom. Let them have free will to complaint about you. By releasing them all, you will be released. You will be released and you will benefit immensely. Let them go ahead, full swing complaining about you. You, be quiet. Be Silent. Do not try to explain yourself. Let them say that you are bad, remain unaffected and remain happy, be joyful at all times.

How you got entangled is not so relevant, just get detangled and be silent. By trying to explain this, it is paying disrespect to the Truth. Give up desires and wants. This desire for others to think well of you, wanting respect from them, wanting praise from them, all these are problematic.

Everyone may say he is an enemy of his parents, his teacher, his family etc. (Jaani Ram kutil ker mohi, log kahe guru saaheb drohi)

Whatever anyone wants to say, let them say. With Your grace, let my love for Sita-Ram continue to increase with each passing day. (Sita Ram charan rati more, ........ anugraha ) (Manasa)

From "Saadhan, Sudha, Sindhu" in Hindi pg 715 by Swami Ramsukhdasji.

Question:  There is no doubt about that the Self (I) is a part of God (Ishvar Ansh), when we see kings and great kings, be become timid!

Swamiji:  That which is seen is perishable and temporary. Tell me, do you see anything that is imperishable? Everything that is seen is all perishable and temporary. The body, senses, mind, intellect, wealth, kinghood, post and positions, rights, etc. whatever is seen, whether you see Lord Indra, it is all perishable and moving towards non-existence.

From "Saadhan, Sudha, Sindhu" in Hindi pg 715 by Swami Ramsukhdasji.

Question:  Maharajji! we are influenced by contacts and associations. There is no one that we see in front of us that does not desire honour and esteem!

Swamiji:  I say simply believe what your true Self is (Pure Consciousness and ever blissful). What is the need to see towards others! While seeing some one else eat a meal, do you become hungry! If you are influenced on seeing others than you should become hungry on seeing others eat food, and on not seeing them eat, you too loose your appetite. And same with thirst. It is a mob mentality that what others desire, I must desire as well. If others desire to go to hell, then you too welcome your self into hell?

What! is this humanity?

From "Saadhan, Sudha, Sindhu" in Hindi pg 715 by Swami Ramsukhdasji.

Question:  What if due to the effect of an object, person, situation, or circumstance, an inappropriate action takes place?

Swamiji:  What difference does this make to the Self, if an action happens? If you carefully examine, you will find that the Self remains unaffected. But the problem is that you become entangled and one with the actions. By considering the mind and the intellect as your very essence (part of your Self), you say that you are affected. The mind and the intellect are not yours, rather they belong to prakriti (nature). "Manah shashtaani indriyaani

prakritisthaanikarshati." (Gita 15:7)

Your Self does not consist of the mind-intellect; rather, it is a part of the

Supreme Consciousness (Paramatman, God).

"Mamemvaansho jeevaloke" (Gita 15:7) Therefore effects / impressions of objects are upon the mind-intellect alone and never upon the Self, which ever remains as "IS", unaffected, untainted and unchanged (even). "Samadukhasukha swastha" (Gita 14:24). A person established in prakriti (nature, changing) alone, becomes subject to happiness and sorrow.

Purusha prakrutistho hi bhukte prakritijaagunaan." (Gita 13:21)

If mind-intellect is affected, let them be, but the impressions on them do not touch the Self, so why get involved? Do not give significance to the impressions. Do not accept them in the Self. You are established in the Self. Impressions cannot reach the Self; how can an impression that is in nature, (i.e. temporary and unreal), reach the real (Self)? Real is ever uninvolved, untainted and unaffected by the Unreal.

You have no relation with the mind-intellect, whether these are considered yours or are they considered the dog's. If a dog's mind is affected, do you become happy or sad? Just as the dog's mind is not yours, similarly what is considered as your mind-intellect, they are also not yours. Considering the mind and intellect to be yours is a fundamental error, due to which you suffer endless pain and sorrow.

Another very significant point to note is that in (Self, Atma) and Paramatma (Supreme Consciousness), there is not a "curtain" (separation) of inertness. Rather the curtain is due to our presumed relationship with the inert. This vital point has not be clarified in any of the scriptures, but was revealed in the company of saints. Accept that "I" does not have any relation with body, senses, mind, and intellect."

From "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  At the time of difficulties, we look towards God and say that only God is mine. You said that we have just learnt this - not accepted this. How do we accept it?

Swamiji:  In my view doing satsang and reading good books are both very helpful You gain a lot. There is natural gain without any effort. You do not have to make any effort. You should stay in the company of good people. You naturally gain in the process. Like there is brightness around light, there is peace and calm around saints and good people. You do not need to talk to them also. There is benefit by just staying in their company. In satsang you get answers without you asking the question also. God knows your questions and He sends the answer. Keep good company. Do not keep bad company. Bad company will only cause loss. Read the life stories of devotees. Your mind gets pure.

The body goes through childhood, youth and old age (Gita 2:13). You never change. Similarly, the world is constantly changing. God is completely present in the world but He never changes. You and God are of one category and the body and world are of one category. You are a part of God. You have no control on the body - it is not yours. It is not for you also. If it was for you, all your desires should have been fulfilled on receiving the body. They are not, so it shows that the body is not for you. On the attainment of God you cannot even conceive a greater gain (Gita 6:22). There is no other desire.

God is always with you. His company is always there. You just need to look towards Him. The perishable can never give you peace. We try and hold on to what will not stay and do not hold what will always stay. If you keep good company good thoughts will naturally come. Doing spiritual practice is like earning yourself. Doing satsang is like being adopted. You get enjoined with the earnings of saints. You get entitled to their property. The difficult work has been done already. Now you are enjoying their earnings. Your duty is to stay adopted - stay firm. Do not run around.

If you receive true satsang, there will be completeness inside. You will become rich. Only God is mine - no one else. 'No one else' is very important. There is no one equal to God also, how can there anyone be greater. Become God's and take His name. Only God is our support/strength.

From "Man ki khatpat kaise mite?" book in Hindi by Swami Ramsukhdasji

Question:  What is the reason that some people do not like good company (satsang) at all?

Swamiji:  It is the nature of a sinner that he does not like good company.

His sins are responsible for this dislike.

In Ramcharitramanas, Goswami Tulsidasa confirms -

"Paapvant ker sahaj subhaavu; Bhajanu mor tehi bhava ne kaavu."

Tulisdasa says that just as a man suffering from fever does not feel hungry, in the same way a sinner does not like talks pertaining to God.

If a man does not relish food, it most likely is because he is sick. When a man suffers from fever, he cannot relish sweets, because it tastes bitter to him. But does this mean that the flavor of sweet dishes is bitter? Rather, the tongue cannot relish the sweetness, because of the disease. Similarly, if the person does not like good company and talks pertaining to God, it means that he is suffering from an inner disease, an inner filth and impurity. So what is the solution?

It is simply - good company and adoration of God. Continuing to engage in good company, his sins will perish and he will ultimately relish good company and adoration of God. Many people have transformed in this manner.

From "Art of Living " in English by Swami Ramsukhdasji - pg 12

Self-Realized Soul

Question:  The activities that are performed by a realized soul (jnani/jivan mukt), its’ doer is no one, then without the sense of I-ness, how do those actions take place? 

Swamiji:  The activities performed by a realized soul are performed by the “sense of I” (aham vritti), that is free of pride and egoism.  When the body is no longer considered his, then the “I” being free of pride and egoism becomes merged with element of Supreme Consciousness. As long as there is the flow of destiny, till then activities take place according to our and other’s destiny. But those actions are without a sense of doer in them; just like a train is speeding and the train driver jumps of the train, then the train will continue to keep moving even without the driver. Just like a man pushes a cart down a slope and once the cart takes up speed, he jumps and climbs on to it, thereafter even without someone pushing the cart, it continues to move. 

A realized soul first while in a state of doing spiritual disciplines, then through him all activities are taking place, in accordance to his nature, the associations, the teachings, the practices etc.  But due to there being no sentiments of “I-ness”, the actions do not bear fruit. Many extraordinary activities can take place through a realized soul, according to other person's sentiments for him.  It can arouse in a realized soul, the sentiments of betterment and benediction of the other person.  Therefore by having good sentiments towards a realized soul, man can benefit immensely.

From "Prashnouttermanimaalaa" in English pg 21 by Swami Ramsukhdasji

Question:  What, through a realized soul (jnani), is it possible that there can be mistakes made in relating with the world (i.e. worldly relations)?   

Swamiji:  Yes, it can happen, therefore in the teachings of the Upanishads, it has been said -  “Yaanyasmaakam sucharitaani taani tvayopaasyaani no itaraani” (Taittriye.  1:11)

“Whatever good behavior and conduct we have, that alone we must implicit live in and rely on, never the other.” 

If there were no mistakes made in relating with others, then why would the Upanishads say so?  Another point is, we cannot comprehend or ever understand the actions of a realized soul, that at particular time, they did what particular actions, and why? If we have faith, then even in their mistake, there is only gain, never a loss. Because a man of faith, accepts the limitations of his understanding.  His sentiments are that the realized soul must be doing the right thing, but I have not understood.  When one does not accept their own limitations in understanding, when there is pride of one’s intellect, man sees faults in a self realized great soul – ‘nij ajnana Ram per dharahi”  (Manas, Utter, 73:5)

From "Prashnouttermanimaalaa" in English pg 21 by Swami Ramsukhdasji

Question:  What, through a realized great soul (jnani), can prohibited actions also possibly take place? 

Swamiji:  Prohibited actions take place due to desires. On gaining knowledge of truth, desires for pleasure are completely destroyed – “param drsthvaa nivartate” (Gita 2:59, “Kaamkrodviyuktaanaam”  (Gita 5:26).  Therefore through a realized soul, forbidden actions are impossible.  However, when something is not favorable to a person’s mind, others may see some actions of a realized soul as not in ordinance with the scriptures.  Because any actions of another that are not in accordance to what we consider to be favorable (i.e. that we like), then they appear bad to us, however good those actions may be ! The other person performed which activity, with what type of sentiment, under what particular circumstance – to make a conclusion is difficult.

Through Bhagavan (God) and great Souls, no actions that are harmful to another can take place.  “hetu rahit jag jug upakaari.  Tumh tumhaar sewak asuraari.”  (Manasa, Utter 47:3)

Naradaji cursed Nalkuber and Manigreev that they become trees, but that curse too was for them to realize God.       

From "Prashnouttermanimaalaa" in English pg 23 by Swami Ramsukhdasji

Service

Question:  What is the very essence of Service (seva)? 

Swamiji:  To not cause pain and sorrow to anyone. To not do anything that is not beneficial or that is not for the well-being and welfare of another.

From "Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji

Question:  Which service is greater? Serving the Country or serving our Parents?

Swamiji:  Serving our parents is service Number 1, and serving the Country is Number 2. Mother and father have given this body to us, they have provided it's nourishment, have provided for its’ education and made it able, therefore we are greatly indebted to them. Our first duty is to pay off our debts to our parents.  Thereafter we must serve the Country, engage in charitable activities etc. Without first paying off our debts, we are not eligible to even engage in charity and other services.

From "Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji

Question:  Can you elaborate more on importance of serving our parents?

Swamiji:  One can never become debt free, from serving their mother and father. Whatever we may have done for them, we can never pay back our debts to our parents. We can never be free of what we owe them. There is no way out of this debt. We are totally indebted to our parents. So then what? We can only serve them and make them happy. By making them happy, all our debts are excused.  Serve your mother. Do not want anything from her in return.  Only ask for her blessings to be able to serve her. The amount of difficulty a mother has born for her child, the child can never serve his mother to that extent. Nowadays we make up big stories.

We are called educated, decent men, where did we get this body? From the mother. It is the mother that took care of this body.  Mother always protected us, and patiently in the most extraordinary manner, she took care of us. 

It is because of mother's motherly strength (matru shakti) that we have all been taken care off. Therefore however we can, whatever way we are capable, we must serve our parents. Those who don't understand, pray that they understand to respect their elders. God will not respect, those who don't respect their parents. No one will trust them, because the one who could not be there for his parents, who could he be there for? God is happy when one serves his parents. By following orders of our parent and elders, one can attain certain Siddhi (supernatural powers), and realization of divinity. Therefore, Brothers and Sisters, obeying our parents is a must.

Also when you serve your parents, then these impressions will be imprinted on the children, and in old age they too will serve you. But if you do not do this, if you do not serve the elders, then the children too have the same impressions in their mind and their nature too will become the same. We cannot remain the same at all times and there will be a time when this body too will become old and incapable of doing a lot. At that time, your children will not come to help out. Then you will complaint that they do not help, they do not listen. Well! How much have you served your elders? Now why must you expect anything from your children?  Be a good role model for the children.

From "Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji

Question:  So what exactly will happen by obeying our parents?

Swamiji:  They will be served and we will become free of "I-ness" i.e. free of egoism (nirahankar). By serving them with material goods, we will become free of "mine-ness." (nirmama). As many things as we put to use, to put service, from that many things we will become detached and attain eternal "peace" (shanti).

From "Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji

Question:  Just like when we receive something, it is due to our fate or what was destined to come. Similarly what others receive, that too is what was destined to come to them. Then why must we serve others? 

Swamiji:  It is true that others will only receive what they are destined to receive, but we must not look at that, and instead remain focused on our duty and fulfillment of our duty. Duty is separate field, and by non-fulfillment of our duty, we commit an offense. Therefore we must fulfill our duties and serve, whether the other person is destined to receive or not. When a child falls sick, and the mother is unable to cure the illness, does she stop taking care of the child? Similarly divine person, is just like a mother and continues to gracefully serve others. By doing so, devotion in service, good will and compassion manifests, which are divine qualities. Such divine qualities lead to one's salvation. "Daivisampadvi mokshaaya" (Gita 16:5)

From "Prashnouttermanimaalaa" in English pg 125 by Swami Ramsukhdasji

Sins and Virtues

Question:  Where do virtuous and sinful acts accumulate? 

Swamiji:  In our inner instrument (antahkarana). Just like by looking at the meter one can tell how much electricity was used up. Any person at any time, however slyly and in hiding he utilizes the electricity, but everything gets recorded in the meter. Similarly the machine that records all virtues and sins is the amazing inner instrument (antahkarana) within each of us.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  Will we incur a sin if we kill or hurt an evil person, either for our or someone else's protection?

Swamiji:  Protection is the work of a kshatriya; however when there is a decline in righteousness in the Country, when the leaders do not listen to our calling, and even though we are walking the righteous path then too there is accusation and incrimination, in such a state it becomes the responsibility of all (varnas) to use physical protection means for protecting the women, cows, wealth and life etc. But the aim should only be towards protection of the weak, not to kill or hurt the other. But while attempting to protect your own, if the evil person is killed then it will not be considered a sin. His death will be beneficial to the larger whole, and he too will be benefited, because he will be prevented from committing further sins.

In reality, violence is through expression, not through the actual act. A doctor operates on a diseased patient and cuts of his diseased limb.  A soldier kills an enemy soldier on the borders.  These acts are not considered violence. This is because both the doctor and the soldier have the inner feeling of benefiting the larger whole.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  By doing good (virtuous) acts, will sins be wiped out?

Swamiji:  Sinful acts are like a battalion and virtuous acts are like a crazy one. Both are in different compartments. Each are accumulated in different departments or buckets. Therefore naturally these two do not wash out each other. But man in order to get rid of sinful acts, aims and sets an objective of doing good. One cannot get rid of the sinful actions, but one can reduce the sentence - just like by giving bail, one can reduce their sentence and be out of prison earlier.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  If Sins and Virtues do not wash out each other, then how did the austerity of the ascetics (Rishis) get affected and were disrupted?

Swamiji:  Austerities are not broken, but some obstacles come in the way. Austerities are not destroyed. By becoming disenchanted one creates barriers in their own austerities. When you yourself are unaffected then no one else will be able to affect you - "kaami bachan sati manu jaise." (Manasa Baal 251:1)

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  Results are not seen immediately for sins and virtues that are committed in the present. What is the reason for this?

Swamiji:  Kaliyug is the reason. Kaliyug is a friend of righteousness (dharma). With ongoing incremental accumulation, little by little, a very grave evil fruit of these past actions is inevitable. Just like a blister or a boil, continues to grow, until one day it bursts.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  Due to the sinful actions of some individuals, the entire community has to suffer the consequences. Why?

Swamiji:  This entire universe is inter-connected. One person's sinful and virtuous actions have impact and influence on this entire Universe. But the actions themselves, will affect the particular individual only.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Sorrow

Question:  It is understood that happiness and sorrow cannot be substantiated since they do not remain, but the coming of happiness, how can that not be substantiated? We can actually feel, sense and see it coming?

Swamiji:  It is only flowing away. We have only made believe that it is coming! Even saying that it is flowing is valid only when we have accepted its’ existence. If we do not accept it's existence then it is not there at all! It is the Self that has accepted it's coming and going. The reason for this acceptance, this belief is the lack of discrimination, ignorance, lack of understanding and stupidity.

From "Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg 122-123

Question:  There is a point that the enjoyer of pleasures, will have to experience sorrow at some time and also there is another point that the reason for sorrow is not enjoyment of pleasures, rather it is the desire for pleasures, in these two points what is the significance? Please elaborate?

Swamiji:  Impressions of enjoyment of pleasures in the inner faculty, create desire for further enjoyment. By engaging in enjoyments of pleasures with deep passion and desire, deep impressions of these pleasures are etched in the inner faculty. These deep seated impressions in the inner faculty, give rise to the importance and significance of these enjoyments and later incline one towards re-engaging in enjoyment of pleasures. Once the importance of pleasures is stamped and noted - there is a feeling, an expression created within - "Happiness is due to Enjoyment of Pleasures." It is because of this feeling within, that we are unable to stay without the enjoyment of pleasures.

Simply speaking, enjoyments and gratification are the cause of misfortunes and desire for enjoyment is the cause of sorrow.

From "Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg 122-123

Question:  When happiness is attained, then sorrow comes to an end. Without the attainment of happiness, how will sorrow come to an end?

Swamiji:  The solution to be free of sorrow is not happiness, rather it is sacrifice. Just like it is a rule that the lack off or the absence of money, cannot be removed by receipt of money. There is no greater stupidity than to think that the lack of money can be satisfied by money. The truth of the matter is that, as money is received, then with each day it's lack or absence is felt even more. "Jimi pratilaabh lobh adhikaayi."

From "Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg 122-123

Question:  Some individuals when they are faced with sorrow, increase their devotion and worship of God, and others on faced with extreme sorrow, give up worship and devotion. What is the reason for this?

Swamiji:  When faced with sorrow, those that are engaged in devotion and worship of God for the sake of devotion, will not give up worship and devotion. But those that are engaged in worship, only due to desire for happiness, (i.e. with the expectation of some happiness in return), when faced with sorrow, their worship and devotion comes to an end. Therefore there is great emphasis on giving up of desires.

From "Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg 122-123

Question:  What should we do so that we are not affected by sorrow?

Swamiji:  I (Self) remain unaffected by sorrow. No impressions of sorrow are left on the Self. This is because sorrow comes and goes, but Self remains ever the same. We forcefully accept the influence of sorrow. Therefore simply do not accept it. Just become uninvolved, passive and detached from the influence of sorrow.

From "Prashnouttermanimaalaa" in Hindi by Swami Ramsukhdasji - pg 122-123


 

Question:  My wife and child have died, I am grieving deeply and feel extremely disturbed, what should I do?

Swamiji:  Lot of peace is possible with Satsang (association with Truth, company of holy men) and many things can be resolved through satsang. A punjabi man was deeply attached to his daughter. He had found the daughter dead. He was deeply mourning and in a sorrowful state, but when he started coming to satsang, he was gradually able to overcome this sorrowful state. Satsang, visit of holy places and temples should be pursued even during mourning periods. They can lead to immense peace.

The thing to always keep in mind is that in a train journey, each of us comes with a different ticket. When we get on to the train compartment, we come together with others, some were in the train before us and some get on after, similarly when our destination arrives, and our ticket is over, we get off the train. Some get off before us and others get off after. We get off, based on arrival of our destination and exhausting our ticket. It is the same in our household.

Each one has come with his ticket. Some have to leave earlier than the others. Yudhistir was deeply pained by Abhimanyu's death. Indumatiji (Dhastrathji's wife), died on the spot when Naradji's necklace dropped a bead and hit her head. This sorrow is seen all around us from time immemorial.

The relationships that a man engages in, he does so unconsciously for gaining happiness. This is because initially the relationship, the contact, appears pleasant to him. But later on, these same relationships are likely to cause much pain.  Therefore when that relationship comes to an end, it is like a nail that is removed from the foot. There is much relief. What is there to feel sorry for the one who has died? They are at peace. The thorn is already removed for them. It is time to think about our own death.

In reality, all the situations, circumstance and incidences that we encounter in this life are all for our spiritual growth. Even the worst of situations and circumstances are for our benefit and growth. The eternal lesson is that we too will die. If we are so deeply grieved by one loved one's death, then imagine what will be our state when we have to leave all the relationships behind. Think of how much pain we will experience. Become alert now and realize that in the end, only God will remain with us!

If you do not cry for those that have left you, you will at peace. Re-channel your energy

in feeding the poor children, those that do not even have a roof over their head og and meet them personally, then pain and sorrow will go away.

The main reason for experiencing sorrow and pain is when you have taken more happiness from others than you have given. When a 25 years old healthy youth, who had immense potential and capability of giving to you dies, you feel deep sorrow. However, if the same 25 year old is sick all his life, and if you have spent enormous amount of money and time in serving him, you were at his care day and night, doctors are engaged and hefty fees are incurred, you will not feel as much sorrow or pain, when he dies. Why is it so? It is the same person! The truth is and simply speaking, there was hope of gaining happiness from the healthy youth, whereas, the sick one was incapable of giving you any more happiness.

When you engage in enjoyment of pleasures or desire for it, then there will be sorrow and unhappiness that will follow. If you do not engage in enjoyment or desire for it, then you will not experience sorrow or unhappiness. When a wife has served you, done lot for you, if she were to leave you, there would be great sorrow. But if she was useless and nothing but a burden, then there is no sorrow when she leaves. Simply speaking all sorrow in the world is reliant on the happiness that is received.

From Sharanagati Series in Hindi by Swami Ramsukhdasji

Spiritual Aspirant

Question:  Who is a Sadhak (true seeker, a spiritual aspirant)?

Swamiji:  A spiritual Aspirant is he who does not have any intentions of doing anything against his spiritual pursuit. Liking and desiring worldly pleasures and accumulation of things is doing things against one's spiritual pursuit.  When one desires enjoyment and hoarding and likes that which is against one's spiritual pursuits, then even though doing many spiritual practices, one does not progress. As long as there is desire, aim and fondness of wealth, respect, high status, comforts, etc, till that time a man cannot be called a sadhak (true seeker, a spiritual aspirant).

Inconsistent behavior is present in even ordinary men. Sometimes desiring God and divinity, other times attracted to the world; sometimes demonstrating good qualities and behavior, other times bad qualities and improper behavior, in this manner, one engages in inconsistence behavior, i.e. on one hand spiritual pursuits and at the same time indulges in things against one's spiritual pursuits. Some men have a predominance of spiritual pursuit and aim, whereas others have predominance of behavior that goes against his spiritual pursuit.

Being a part of God, it is impossible for a man to be entirely without good qualities and good behavior. In every man, good aspects, qualities may remain, whereas the negative aspects are temporary and can never remain. Therefore, with few spiritual pursuits, and a little bit of divine qualities and behavior, if a human being believes that he has become a sadhak (spiritual seeker, aspirants), then that is a grave mistake.

In reality, he who does not behave contrary to his spiritual pursuit and he who does not have the aim of worldly enjoyment and hoarding, and has the sole aim of only realizing God, the essential Truth, he alone is eligible to be and is rightly called a Sadhak (a true seeker).

From "Vasudeva Sarvam" by Swami Ramsukhdasji in Hindi, Page 34

Question:  How are the dealings (conduct), of a sadhak (spiritual aspirant)?

Swamiji:  He gives up selfish interests and does good things for others. He shuns his own happiness and comforts and offers these to others. He shares his honor and position with others and imparts honor and status to them. He gives honor to others even at his own expense. He does not have bad feelings towards anybody. If he sees any faults in others, he believes those faults are in Nature and not in their true "Self". Just like if a person's clothes are stained, his self is not stained. Similarly if there is a defect in someone's mind, the defect is not in him (self). Therefore a spiritual aspirant does not assume anyone to be

evil, and at the same time, he does not appear bad to others.

In Gita it is said - "yasmaano dhvijateloko lokaanodhvijate ce yeh (Gita

12:15)

Gita also indicates that a Sadhak has risen above all distractions, has renounced undertakings for pleasures and prosperity, he neither rejoices in favorable situations, nor is averse in unfavorable ones, he neither grieves in unpleasant circumstances, nor longs for pleasant ones. He has renounced both attachment and aversion to good and evil actions. He is alike to friend and enemy and also in honor and dishonor. He has perfect equanimity in all situations, and content with everything that comes his way, he is unattached to anything or any person or situation and has a steady mind.

Being a part of God, it is impossible for a man to be entirely without good qualities and good behavior. In every man, good aspects, qualities may remain, whereas the negative aspects are temporary and can never remain. Therefore, with few spiritual pursuits, and a little bit of divine qualities and behavior, if a human being believes that he has become a sadhak (seeker, aspirants), then that is a grave mistake.

In reality, he who does not behave contrary to his spiritual pursuit and he who does not have the aim of worldly enjoyment and hoarding, and has the sole aim of only realizing God, the essential Truth, he alone is eligible to be and is rightly called a Sadhak (a true seeker).

From "God is Everything " in English by Swami Ramsukhdasji - pg 36

Spiritual Achievements

Question:  When is the beginning of spiritual means / achievements (saadhan)  in human life?

Swamiji:  When man becomes remorseful with worldly concerns and begins to reflect on these things, that is the beginning of spiritual achievements. When man does not get happiness from this world, does not attain peace, then he becomes dejected. Within, he experiences a turmoil, and he begins to think that I would like the kind of happiness that is not mixed with sorrow. I want that kind of life, where there is no death. I want that kind of success from which there is no fall. I cannot live without this eternal happiness. On having such thoughts, a man becomes engaged in a spiritual journey and spiritual achievements.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Question:  How are we to know whether we are progressing or regressing in our spiritual achievements (saadhan)?

Swamiji:  The less that we are attracted to in the world and the more that our attachment to God increases, that much we have progressed in our spiritual achievements. On having made spiritual progress, there is less attachment and aversion in relationships. There is a peaceful feeling and ever cheerfulness and contentment. There is less elation and dejection in worldly affairs. There is less happiness or sadnesses from gains and losses.

From "Prashnouttermanimaalaa" in English pg 46 by Swami Ramsukhdasji

Spiritual Practice

Question:  How to let our spiritual practices (sadhana) be free of doubt?

Swamiji:  Yes! it is important to let the spiritual practices be pure i.e. free of doubt. If there is any doubt, remove it through books, questions, inquiry etc. Even if you think that the world is real, then it is no problem to stick to that view. But if you have any doubt about it, then remove that doubt by thinking over it, discussing until the doubt is clarified. If you believe in the existence of God (Soul), then without any doubt stick to this view. Being free of doubt is essential in one's spiritual practice.

You may follow any spiritual practice, but follow it without a doubt.  It will be very beneficial. But when one has doubt, he perishes. The Lord declares - "The man who is ignorant and who is of a doubting nature, perishes" (Gita 4:40). The Lord declares, "the doubting self has neither this world, nor the world beyond, nor any happiness." (Gita 4:40).

We doubt that some people may have attained God Realization. In fact we doubt and do not even accept that we can attain God or Self Realization. When we ourselves have doubts, how can we ever attain God Realization?

Do not create obstacles. Do not close the door by doubting. Open all doors today. Accept that the same God is present in an exalted soul and in us.  Acceptance will open all doors. Open the gates of your mind and self. Nothing new needs to take place or needs to be learned. When we say - I cannot accept, without first having complete understanding or without making logical sense, we are closing the door. Accept it first. This is my sincere request to all of you. All are born of God and all are dear to Him. He loves all. His Grace is equally on all. Just accept without any doubts and the rest will happen by itself.

From "Jin Khojaa Tin Paayiya." in HIndi by Swami Ramsukhdasji, page 63

Question:  How to attain Perfection in Spiritual Practices?

Swamiji:  If a spiritual aspirant does not improperly use available circumstances and attained things, then he will be established in "Karma Yoga" (Discipline of Action). This means there will be nothing more left for him to do. If a spiritual aspirant, does not disrespect what he knows to be true, then he will be established in "Jnana Yoga" (Discipline of Knowledge). That is, there will be nothing more left for him to know. If a spiritual aspirant, does not depend and rely on the world, then he will be established in "Bhakti Yoga" (Discipline

of Devotion). That is, nothing will be left for him to attain.

The mistake that a spiritual aspirant makes is that he does not make proper use of those things that he has acquired or the circumstances that he is placed in, and he desires things and circumstances that are not attained. He does not give importance to his knowledge, and instead gives importance to things that are destructible. He does not have faith in God and instead places trust and faith in the World. Because of these mistakes, there remains for him to do, to know and to believe. Such a spiritual aspirant does not attain perfect realization.

If a sadhak (spiritual aspirant) make proper use of acquired things, then he will become capable of respecting his own knowledge, and by respecting his own knowledge of truth, he will become capable of having faith in God.

On attainment of any one of these three yogas, Karma Yoga, Jnana Yoga and Bhakti Yoga, the other two will be automatically attained. But if the sadhak becomes insistent on his own spiritual practices and develops an ego from his practices and spiritual achievements, then attainment of any Yoga will be difficult. For a sadhak that does not hold on to his insistence and his ego, for him, truth will naturally manifest within.

A sadhak must be cautious and alert, that no actions that are contrary to his spiritual practices are done by him. By not doing actions contrary to his spiritual practice, the sadhak will naturally and automatically progress spiritually. And by doing actions that are contrary to his spiritual practices, a sadhak will cause his own downfall. The point is human beings have a desire to do something. If he is not doing things for his spiritual progress, then he will be doing something for his downfall. This is because it is the nature of this world to be constantly in motion, doing things. Therefore a sadhak will either be growing spiritually or falling down-wards. Therefore whatever be a sadhak's race, caste, creed, class, organization, group, etc. he will have to give up any actions that are contrary to his spiritual practices. In other words, misuse of attained things, disrespect for his knowledge and faith and dependency on the World, all three of these, he will have to give up. It is only by giving up these three, that he can attain perfection in his spiritual practices.

From "Jin Khojaa Tin Paayiya." in HIndi by Swami Ramsukhdasji, page 63

Spiritual Progress

Question:  We are following the devotional path, how can we make progress on this path?

Swamiji:  The main obstacles to spiritual progress are the worldly relations that we have assumed in our lives, to be ours. It is the attachments (moha) that we have assumed with the world. Become free of these attachments. Our family members are a great attraction and a source of attachment. "moha sakal byaa din ...." God asked Arjuna, if he had understood the Gita ? and Arjuna replied, "Nashto Moha, Smriti Labdhvaa, Tat Prasaadaa" All attachments are wiped out, and the Truth is now recollected, only by Your grace.

"Karishye vachanam tavah", I will follow Your command, Your words.

Therefore, do only one thing, lift off all attachments, even things like - let me remain healthy always, is an attachment. When selfishness is sacrificed, then it will all be easy. The key point is that dependence should be only on His grace, His mercy. "Aap kripa ko aasaro, Aap kripa ko jor; Aap binaa dikhe nahin, teen lok mein Aur."

Pray! At all times pray! While walking, sleeping, eating, waking, while doing anything, simply pray.

From "Jin Khoja Tin Paayiyaa" in Hindi pg 64 by Swami Ramsukhdasji.

Question:  What is the main reason for doing things against one's spiritual progress?

Swamiji:  The root of doing things against once spiritual progress is attachment to desire for enjoyment and pleasure. Attachment to desire for enjoyments is the greatest obstacle in Self / God Realization. When there is intense desire for enjoyment of pleasures, then giving it up appears to be very difficult, rather impossible. A spiritual aspirant is totally independent in giving up attachment to enjoyment of pleasures. He can give this attachment up through inquiry and reflection. By thinking / inquiry, he can come to the understanding that he wants happiness that has no shortage or limitation, and that never ends.

"Yam labdhvaa chaaparam laabham manyate naadhikam tatah; yaasminnisthato na dukhen gurnaapi vichaalyate tam vidhyaadukhsam yog viyogam yogasanjitam." (Gita 6:22-23)

"Having gained which state, he does not reckon any other gain greater than that, and wherein established, he is not shaken even by the greatest affliction." "this separation from the assumed union with pain, is called Yoga."

Human beings are blessed with immense ability to think, reflect and discriminate between truth and untruth. If he chooses to not think, then it is his mistake and error. It is his lack of prudence and attention to what is important.

It is a rule that through the enjoyment of pleasures, the object enjoyed is destroyed and at the same time it leads to the enjoyer's downfall and decline. Just like with passion and desire when one indulges in wealth and material goods then that money is destroyed (used up) and one falls down. When importance of wealth, desire, greed, attachment, inertness, slavery etc. comes in him, then it leads to his downfall. When one indulges in enjoying and eating food, not only is food consumed and destroyed, but also one takes a fall. The increased desire for enjoying foods and increased attachment to food is a sure downfall.

From "Jin Khoja Tin Paayiyaa" in Hindi pg 64 by Swami Ramsukhdasji.

Surrender to God

Question:  Why do all people not take refuge (surrender, sharanagati)  in God? 

Swamiji:  Those who embrace the demoniac nature and whose knowledge (discrimination) is veiled by illusion – out of them the very evil and sinful deluded persons don't take refuge in God. (Gita 7:15)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question:  Then, who takes refuge (sharanagati) in God? 

Swamiji:  Four types of virtuous men – the sufferers, the seekers of wealth, the seekers of knowledge and the men of wisdom, worship Gpd i.e., seek refuge in God (Gita 7:16)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Question:  What happens when one surrenders and takes refuge and depends on only God? 

Swamiji:  God says in Gita that he who facing away from the world, in whatever way (inner feeling) he approaches God, takes refuge in God, even so does God seek him in the same manner. All beings are deeply impacted by God’s inner sentiments, by which they too renounce selfishness and pride, and become alert, quick and prompt in the welfare of the world. (Gita 4:11)

From "Gita Madhurya" in English by Swami Ramsukhdasji

Unfavorable Situations

Question:  How do we deal with unfavorable situations?

Swamiji:  In God’s happiness is our happiness. When we follow His directions, He becomes indebted to us. When a situation comes to us (from God), then why must we question? All unfavorable situations (pratikulataa) result in eradication of our sins. It is almost as if the debt is getting paid off.

During low periods (unfavorable situations) in one's lives, many devotees have become great Saints. When you read the life stories of many great Saints, you will see that they have experienced many hardships. In situations when you are harassed, people do not listen to you, people scold you, they are mean to you, your health is failing, you are unemployed etc., all of these situations are nothing but in your favor. They are cleansing your sins. There is lot to gain from unfavorable situations (pratikultaa).

In good times, our nature and our habits are likely to become bad. For rich people, salvation is more difficult. Money and the extravagant spending habits, the lifestyle of pleasure and gaining happiness from wealth, all of this leads to spoiling one’s nature.

Simply accept that unfavorable situations are God’s grace. They are His sent, for our betterment and for uplifting us. It may be difficult to bare unfavorable situations, during the time that one is going through it, but at all times know that there is immense gain in these situations.

Have no desire of your own. What ever it is that God wishes, remain happy in that, at all times. If there is any doubt about what I am saying, then speak up.

Remember these two points at all times - During favorable times, serve others. These favorable times have been given to you, only to serve. And during unfavorable times, see His grace, see the cleansing taking place and remain ever joyful.

From discourse by Swami Ramsukhdasji, in Hindi on Sept 2, 1992 at 5:00 pm

Question:  How do we deal with life during an illness?

Swamiji:  Swamiji: Consider illness as a penance (tapasyaa). In penance (tapasya) there is some hardship, but in spite of hardship, there is no sorrow. There is a deep-rooted feeling within that I an doing austerities. Illnesses can be viewed just like penance / austerities. Just as if you are going through it with your own will. Illnesses are wonderful austerities.

That which is received (e.g. illnesses), is a means to eradicate our sins. The situations and circumstances are provided by God, for our betterment, for our upliftment and therefore must be viewed as an opportunity for austerities. Even when extreme fever comes, man is capable of feeling joyful from within.

Having the inner expression (bhava) and feeling of “Vasudeva Sarvam” (All is God), one can view this situation as God has come in the form of a fever. Now, when God has come to us in this form, what offering (bhog) can I make to God who has come as fever? In this case it is medicines that we must offer (bhog) to God. But deep within is the joy that God, has come to us in this form. It is a wonderful feeling.

Just like you feel so happy and relieved when a thorn is removed from under your skin, even though a needle is used and it hurts when removing the thorn, yet you feel good because you know the thorn will come out and there will be much relief. We must view all such unfavorable situations that come in our lives in the same way. The inner Self is becoming pure during these unfavorable times. This is a very joyful feeling. Let us therefore always remain happy in every situation. To the extent that we should have no wish or desire of our own, including the desire of getting back well quickly. See the current situation as a gift, a grace from God for your upliftment.

“Jaahi vidhi raakhe Ram, taahi vidhi rahiye.” How ever, the Lord wants to keep me, so I will joyfully remain.

From discourse by Swami Ramsukhdasji, in Hindi on Sept 2, 1992 at 5:00 pm

Well Wisher

Question:  What are the main obstacles in our intent to do good to others for their benefit (parhit) and well-being?

Swamiji:  In reality, selfishness is truly the only obstacle. Truly speaking, those things that we desire are not necessarily attained from having selfish motives and intentions. On the contrary, when we have inner intention of seeing to the welfare of others (i.e. giving up our own selfish interests), our own interests are also taken care off! Even an animal will come to the service if we have an inner feeling of the welfare of all.

From "Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji

Question:  Singing the glories of the Supreme, meditating on That One and the various spiritual practices are all to be done for the benefit of others – if this is true, then to this day no one person's spiritual practice has attained fruition, since so far all have not benefited or received spiritual uplift?

Swamiji:  Here the main point is not about the actual welfare of all, rather it is about sacrificing, giving up our selfishness. Let us for now leave aside the welfare of all, as even one person cannot truly uplift another, but he can certainly give up his own selfishness. Seeing to the benefit of all is a spiritual practice, it is not in itself the end.

From "Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji

Question:  Instead of thinking of our own betterment and benefit, why must we see to what is beneficial for others?

Swamiji:  Having the thought that I should be uplifted or gain spiritually - this self-centered attitude is the main obstacle in our spiritual growth. As much as we do for other's betterment, that much our selfishness will diminish and ultimately vanish. The more our selfishness reduces, to that extent we will benefit and be spiritually uplifted.

From "Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji

Question:  Seeing a sad and unhappy person, we are saddened, and with that a relationship is formed with that individual - then how are we to be released from this bondage?

Swamiji:  This relationship does not lead to bondage. However by seeing an unhappy person, and feeling sorry or saddened, it generally means that something that was rightfully belonging to the unhappy person, is currently in our possession. We must therefore engage in utilizing those things in serving them.

From "Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji

Question:  Seeing a sad and unhappy person, we are saddened, and with that a relationship is formed with that individual - then how are we to be released from this bondage?

Swamiji:  This relationship does not lead to bondage. However by seeing an unhappy person, and feeling sorry or saddened, it generally means that something that was rightfully belonging to the unhappy person, is currently in our possession. We must therefore engage in utilizing those things in serving them.

From "Prashnouttermanimaala" in Hindi pg 45 by Swami Ramsukhdasji

Worship

Question:  How to experience constant Worship and Remembrance(Upasana) of God?

Swamiji:  There are two ways one can experience uninterrupted worship of God

1) The Five Nectar filled principles (Panchamrit)

(i) I am God's; (ii) I stay in His abode; (iii) I do His work; (iv) I receive fruits/gifts (prasad) that He bestows on me and (v) I serve His people with gifts received from Him

2) God is Everything

From discourse in Hindi by Swami Ramsukhdasji

Question:  Can you explain how “I am God’s” results in constant Worship and Remembrance of God?

Swamiji:  First accept that "I am God's. Just once with a simple, straightforward heart accept that I belong to God. When you are God's, then you will not need to do anything for His remembrance and worship. Your every action will become His worship.

From discourse in Hindi by Swami Ramsukhdasji

Question:  Can you explain how “I am God’s” results in constant Worship and Remembrance of God?

Swamiji:  What you see is only God, and what you experience is His divine play.  Whatever you are seeing, you are seeing only God, because in this world there is nothing else besides God. There can never be anything else. Whatever you are doing is nothing but worship of God. And in those activities that others are doing, see God's divine play and continuously remember Him only and remain ever joyful.

From discourse in Hindi by Swami Ramsukhdasji

Question:  How can I become intensely engaged in God? How do I develop a deep longing for God?

Swamiji:  Call out to God. Cry out for help. Besides God, who else will be there for you? All others are also awaiting their own fate, their own end. To have this deep longing for God, is when you cannot live without God. Pray to Him, call out to Him for help! Pray and ask Him, how can I have this deep longing for You, my Lord? How can I become such that I cannot live without You?

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  How can I become intensely engaged in God? How do I develop a deep longing for God?

Swamiji:  Call out to God. Cry out for help. Besides God, who else will be there for you? All others are also awaiting their own fate, their own end. To have this deep longing for God, is when you cannot live without God. Pray to Him, call out to Him for help! Pray and ask Him, how can I have this deep longing for You, my Lord? How can I become such that I cannot live without You?

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Yogi

Question:  What are the qualities of a Yogi?

Swamiji:  Equanimity - The Mark of a Yogi

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What is the key means that enables a man to become a Yogi?

Swamiji:  Gita says - Actions without motive are the means that enables a man to become a Yogi (equanimous). For the same man, when he is established in Yoga, tranquility of mind is said to be the means to attain God Realization. i.e. the Yogi should not enjoy the tranquility which he gets by renouncing the world. (Gita 6:3)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What are the marks of a man who has attained Yoga?

Swamiji:  Gita says - such a Yogi, ceases to have any attachment either for the objects of sense or for the actions and he renounces all thoughts of the world. (Gita 6:4)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What should a man do to attain Yoga?

Swamiji:  Gita says - he should raise himself by his own effort and should not degrade

himself; for one's own self is one's friend and one's own self is one's enemy. (Gita 6:5)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji

Question:  What are the marks of a Yogi who has attained God? 

Swamiji:  Gita clearly states - His mind is satisfied with knowledge and self-realization. All his senses are subdued. He remains unshaken under all circumstances. To him a clod, a stone, a piece of gold are the same. Such a Yogi is called equanimous. He regards well-wishers, friends, neutrals, mediators, the hateful, the relatives, the saints, and sinners alike. Such a man with equanimity stands supreme. (Gita 6:8-9)

From "Gita Madhurya" in Hindi by Swami Ramsukhdasji