It is extremely essential to know, what is the aim of a human birth? What is the aim of our life ? Just as, when a man leaves his house, but if he has no idea of where he has to go, then what will be his state?
If he asks someone – please tell me the directions? And he replies, ‘Directions, to which place, sir?’ And he says – ‘To any place !’ He replies – ‘Then go anywhere ! What is there for me to tell you?’. If the intent to go to Badrinarayan is decidedly confirmed, then directions to it, will also be revealed, and the means to get their will also be investigated. Where to go from, how to go, whether walking, by car, all this will come together later on, but one must first have this single-pointed thought within him, that we want to go to Badrinarayan. Similarly, the main aim of human birth is to realize God. However, due to not recognizing this aim, even on attaining this human birth, man declines and takes the downward path !
This human birth can been attained at the end of many births ‒
लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते
(श्रीमद्भा॰ ११ । ९ । २९)
Labdhva Sudurlabhmidum Bahusambhavaante
(Srimad Bhagwat 11.9.29)
Bahunaam janmanaamante jnaanavaanmaam prapadyate,
Vasudevah sarvamiti sa Mahaatmaa sudurlabhah.
(Gita 7:19)
“In the very last of all births (i.e. in the human birth) the man of realization, worships Me, realizing that all is God. Such a great soul is very rare.” (Gita 7:19).
There is one exceptional point, that this human birth is also the first of many births, as well as, the last of all births. The beginning of all births was with a human birth and its end will also be with human birth. When did the beginning of births take place, how did it happen, who did it, etc. all these talks cannot be known and it is not essential to know these. However, we can end the births and there is a need to end these births. It as been said in the Gita ‒
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥
(८ । ६)
Yum yum vaapi smaranbhaavam tyajatyante kalevaram |
Tam tamevaiti kaunteye sadaa tadbhaavabhaavitah ||
(Gita 8/6)
Whatever objects or being one recollects, at the time of leaving this body, that alone he attains, as having been always in these thoughts. (Gita 8/6)
‒ from this point it is proven that after attaining human birth, we are readying ourselves for the next birth ‒
‘कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥’ (गीता १३ । २१)
kaaranam gunasangosya sadasadyonijanmasu |
(Gita 13/21)
Attachment to the modes becomes the cause of its birth, in good and evil bodies.” (Gita 13/21)
It means, that we are independent in going into birth or death cycle, or in being freed from it. If we want to be freed from birth and death cycle once and for all, then the most important point is, having the one and only aim of God Realization.
We want to attain salvation, we want to be liberated, we want to realize our real self, we want to be free from this body, we want to be free from the cycle of birth and death, we want to be free of all sorrows, we want to attain immense joy, we want to become free of all dependencies and attain eternal independence, we want to behold God, we want to attain loving devotion of the Lord – these are different names according to his spiritual discipline, but in essence, they are one only. Spiritual practices are different, but the aim of all is one only. The more unwavering and firm man’s aim is, that much more a man will advance on his own.
Just as brothers and sisters come for “satsang” then first and the foremost the thought that comes to their mind is that I have to go for “satsang”. The means of reaching the satsang comes thereafter – whether it be by bus, taxi, cycle, walking etc. This means all become available thereafter. One can also take the help of others to go for satsang; but the decision to go to “satsang” has to come from you (self) only. In the same way, we must decide that we have to realize God. We have nothing to do with what others are doing or not doing etc.
तेरे भावें जो करौ, भलौ बुरौ संसार ।
नारायन तू बैठि कै, अपनौ भुवन बुहार ॥
What have we got to do with whether the world does good or bad? We have to do our real work. Besides God Realization, there is no work as stable and permanent. Someruns after earning money, others runs after becoming famous, some go for becoming physically strong, yet others strive to become very healthy and free of disease, but all this work is never going to be perfected and entirely accomplished. Even if you become so, then too, it will come to an end. But if God Realization takes place, it will be once and for all. It will never come to an end.
There is one very exceptional point, that all men are entitled to God Realization. God has said ‒
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनय ।
स्त्रियो वैश्यास्तथा शद्रास्तेऽपि यान्ति परां गतिम् ॥
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥
(गीता ९ । ३०‒३३)
Api chetsuduraachaaro bhajate maamanaya bhaak |
Saadhureva sa mantavyah samyagvyavsito hi saha ||
ksipram bhavati dharamaatmaa sasvacchaantim nigacchati,
kaunteya pratijaaneehi na me bhaktah pranasyati.
(Gita 9:30-31)
“Even if the vilest of sinner worships Me with exclusive devotion, he should be considered a saint in as much as he has rightly resolved. Speedily, he becomes virtuous and secures lasting peace. Know it for certain, Arjuna, that My devotee never falls. “
Maam hi paarth vyapaashritya yepi syuh paapaynayah |
Striya vaishyaastathaa shoodraastepi yaanti paraam gatim || (Gita 9/32)
Oh Paartha, women folk, Vaisya, Sudras and even those that are born of sinful wombs taking refuge in Me, attain Me (the Supreme God) forever, without any doubt. (Gita 9:32)
Kim punarbraahmanaah punyaa bhaktaa raajarsayastath aa
Anityamasukham lokamimam praapya bhajasva maam (Gita 9:33)
Those Brahmanas and devout Kshatriyas, that are pure in their deeds and devoted of God, what to speak of them attaining God (Eternal Peace or Salvation). Therefore, having obtained this transient, perishable and sorrow-filled body, that is void of any pleasure, become devoted to Me only, worship Me devoutly and remember Me only.”
Here God has given the names of seven types of people who are entitled to God Realization ‒ those with bad conduct, sinful ones, women, Vaishya, Sudra, Brahmana, Kshatriya. There is no human being that falls outside these seven categories. Whatever may be his birth, whatever may be his “jaati”, however may his conduct, however many sins he may have committed in the past life, but all are entitled to God Realization. Brahman, Kshatriya, Vaishya, Sudra – all four of these “varnas” have been named. In order that no one misunderstands that in all these four “varnas,” it is applicable to men and men only, for this reason, God even individually named the women folks. He also names those who are lower than the four “varnas”, that appeared in the category of the sinful ones (paapayoni)* Besides human beings, the other creatures (animals, birds etc) can also be considered to be within the category of the “sinful womb”; because all beings are a “ansh” part of God and thus being so, from God’s side, there is no objection to any one from becoming inclined towards God.
He who is doing sinful acts at present, he is a “duraachari” (person with bad conduct) and due to past sins, he who is born in lower births (wombs), he is called “paapayoni” (born of sinful wombs). It means that even a person who is of the worst of worst conduct and a person of the lowest of lowest forms of births, is entitled to God Realization.
He who has done virtuous deeds in the past life, has been called a Brahmin with pure conduct, and those who are virtuous in the present birth, are called “Rishi Swaroop” Kshatriya. Similarly those who are sinful from past births, are called “paapyoni”, and those who are sinful in the present birth, they are called “duraachaari” (people with bad conduct). All types of human beings can attain God. Therefore, on acquiring this human body, that is impermanent and void of any happiness, in other words, one must renounce desire, that may I live indefinitely and may I continue to enjoy pleasures, and one must become devoted to worship and prayer of God. This human body is for worship and devotion, not for enjoyment of pleasures ‒
‘एहि तन कर कल बिषय न भाई’ (मानस ७ । ४४ । १)
First and foremost what needs to take place is to recognize our aim. When the aim is unfaltering and unwavering, the means for its fulfillment will become available on its own.
‘किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा’
‘Kim punarbrahmanaah punyaa bhaktaa raajarshayastathaa’ ‒
Inbetween this verse, there is the word ‘bhaktaah’ ‘भक्ताः’
(devotee), which means that the glories are not sung of those Brahmins with pure conduct and those Kshatriyas, that are like sages and seers, rather the devotion that is in them, is what is glorious and significant. Therefore God says from the very beginning ‒
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥
(गीता ९ । २१)
Samoham sarvabhooteshu na me dveshyosti na priyah |
Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || (Gita 9/29)
“Arjuna! “I am the same to all beings; as such, there is none hateful, nor dear, to Me. But, those who worship Me with devotion, are in Me and I am also in them. (Gita 9/29)
It means that God has no aversion or hatred towards those with bad conduct or those that are sinners, nor does God have friendship towards the virtuous, the Brahmins and Kshatriyas. God is equal to all beings, whatever he may be, from whatever place, race, “varna”, stage in life, class, group, etc. he may be, but if with love and devotion he prays and worships God, then he has a very close relationship with God. Therefore God has given the instructions to “worship and be devoted to Him” ‒ ‘भजस्व माम्’ But this will only be accomplished, when we have a firm conviction, an unswerving, an unwavering aim, that I want to realize God in this very birth.
This is such an extra-ordinary point, that however we may be, but we are all (absolutely all beings) entitled to God Realization. God has given us so much freedom ! This human body has been bestowed for the worship and devotion of God, then the things for that love and remembrance of God are not held back, or else how would He say – ‘ये भजन्ति तु मां भक्त्या’ ‘ye bhajanti tu Maam bhaktya’ and ‘भजस्व माम्’ ‘bhajasva maam’ ? We would have also been able to tell God, that Maharaj ! You have not given us all the spiritual practices, tools, and things. You have not come to our aid, then how can we do “bhajan’? But we cannot say such things, because God has given everyone, all the means and methods (tools, spiritual practices etc). Just as there is the hosting of a “satsang” somewhere, then first there is planning and preparation, thereafter invitations are sent to people. The gathering hall is first made available, then people are called. Similarly, God has bestowed this human birth, then for His realization all the means, tools, methods (सामग्री), has been given from the very beginning. God has given even the worst of worst sinners and the most sinful ones also the invitation to attain Him, as well as, the Brahmins,
Kshatriyas, Vaishyas, Shudras and women too have been given the invitation to attain Him. Now what is needed is the unswerving aim, a firm conviction from our side to realize God.
In this world, there are only two, that without any selfishness, do good to everyone – God and His devotees.
हेतु रहित जग जुग उपकारी ।
तुम्ह तुम्हार सेवक असुसारी ॥
(मानस ७ । ४७ । ३)
Hetu rahit Hetu rahit jag jug upakaari |
Tum tumhaar sewak asuraari ||
(Manas, Utter 46/3)
“There are only two who without any selfishness, will see to your supreme good – One is You and one is Your devotees.”
One who indirectly sees to everyone’s welfare is God and one who both directly and indirectly does things for the supreme welfare of all, is a saint or a great soul. There is one more thing that is exceptional about God, and that is, that even after giving everything, He does not let the receiver know that He is giving.
God gives in such a way, that the receiver thinks that those things are His own and regards them as His own. This exceptional quality is greatest (Number One) in God, and next (Number Two) in the saints and great souls. The benevolence of God and Saints is without any cause or reason, there is no motive in their kindness. They do not favor any individual, place, race, color, delineation, stage of life, sect etc., and are benevolent to all forms of movable and immovable beings. Such an eternally benevolent God, out of His grace, bestows this human life and the time, tools, understanding, and abilities. All these four things have been bestowed only for the salvation of all beings.
Time, the means (tools, practices), understanding, and abilities – these are not equally available to all; some have less and some have more. However, there is one exceptional point, that the amount of time we have, the amount of understanding, the means we have, the abilities we have, if we engage it all in God, then surely, perfection will be attained, God will be realized. An aspirant makes the mistake that instead of properly utilizing the available resources, he desires new – new means and tools, and wishes to accumulate more of these. The more importance he gives to these means (tools) etc., that much he does not give importance to God. Giving significance to the practices and tools is an obstacle to God Realization . Therefore the time that we have, the tools / things that we have received, with that itself we can realize God. If there is something lacking, then God fulfills those things. God’s kingdom is open to everyone at all times ‒‘यहि दरबार दीन को आदर रीति सदा चलि आई ॥’(विनय॰ १६५ । ५) । Whatever thing we are lacking, when a need arises, it will be fulfilled. Just as by walking for a long time, one gets tired, then without any effort one gets tired and rests, after resting, once again the energy to walk is restored ‒ this is everyone’s experience. With proper utilization, the power / energy increases and with misutilization, the energy / power is destroyed.
Here there can be one doubt, that God has given us the time, the understanding, the tools, etc. He has given us everything, but why did he give us the independence, the freedom? We can make proper use of this independence, but, we can also mis-utilize this independence; we can commit sins, but we can also do virtuous deeds; we can get bound, and we can also become liberated, we can do everything. Therefore, why did God give the kind of independence, by which we can destroy our self ? The answer to that is that if God made man dependent, then there would remain no significance of this human body. A cows body is considered one of the best, her urine and cow dung are also pure; but a cow cannot pray and think of the Lord, because she is only undergoing the fruits of her past deeds (karmas)
If God did not give man his independence, then he too would forever become “bhogyoni” – birth for pleasure seeking, and not “karmayoni” – birth to fulfill one’s duty. God has given independence for man’s own upliftment and salvation. But instead of attaining salvation, mans has misutilized this independence and applied it to other work.
In this way, man mis-utilizes his independence, and blames God as to why He gave us independence? If God were to not give us independence, then we would not even be able to do virtuous deeds. If we cannot do inauspicious things, then we cannot also do auspicious things. This independence has been received for becoming liberated, not for getting bound.
“Shivling” is for doing ‘puja’, but if someone uses it to break their head, then what can Lord Shankar do? Therefore, it is our duty, that the independence bestowed on us, by God’s grace, is utilized properly.
However man may be, God has given him the full opportunity for liberation. God has given man two things – He has given man the means for enjoying pleasures and he has given man the power of discrimination (vivek) for liberation. Along with the instruments to do work, He has given “vivek” so that man will be aware that with these actions he can go into the cycle of 8.4 million wombs and into hell. And with these other actions, he can go to heaven. With these actions he will again get a human birth and with these other actions (by severing relationship with actions) he will once and for all be released from birth and death cycle. Now man is independent in whether he properly utilizes his power of discrimination or mis-utilizes it. God has given man so much independence, that whatever sentiments and feelings he thinks off while leaving his body – he attains that very thing. This is God’s immense generosity !
He who is merciful, cannot be lawful and he who is lawful, cannot be merciful. He who abides in the law, has to walk the right path. If he becomes compassionate, then he will not be able to properly follow the code of conduct. However, this dilemma will arise when the one making the law is heartless. God is infinitely compassionate; therefore the laws created by Him have both fairness and compassion ! Compassion pervades in his court of law. Just as at the final moment of life, if a man remembers the Lord and leaves the body, then he attains God, and if he thinks of a dog, then he takes birth as a dog. It means that the price at which one can earn a dog’s birth, is the same price for realizing God – this is the great compassion that is there in God’s court of law. The independence with which one can earn a lower form of birth, with that very same independence, one can gain the high forms of birth such as that of demigods. One can attain salvation, liberation, such is the exceptional freedom that has been bestowed by God. He who does not remember anyone at the time of death, who only renounces attachment (sense of mine-ness) and ego (sense of I-ness), he too attains the highest spiritual attainment of Brahma.[*]
[*] विहाय कामान्य सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥
एषा ब्राह्मी स्थिति पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥
(गीता २ । ७१-७२)
“Vihaaya kaamaanyah sarvaanpumaascharati nispruhah |
Nirmano nirahankaarah sashaantimadigacchyati || (Gita 2/71)
The man who gives up all desires, and moves about without the sense of mine and egoism (I-ness) and shuns the thirst for necessities of life, attains tranquility. 71
Eshaa brahmee sthitih Paarth nainaam pryaapya vimuhyati |
Sthithtvaasyaamantkaalepi brahmanirvaanmruchati || (Gita 2/72)
`O’ Paarth! Such is the state of a God realized soul. Having attained this state, he overcomes delusion. Being established in this state, even at the hours of death, he attains Brahmic bliss. (i.e. identification with the absolute state, peace)’ 72
In this manner, there is nothing lacking in the things provided by God for one’s salvation. In every situation and circumstance, God’s mercy is over flowing ! There is God’s compassion and grace even in the fruits of virtues (in favorable situations), and there is God’s grace, even in the fruits of sinful acts, (unfavorable situations). [*] One receives aid in his spiritual practices in favorable situation, and in unfavorable situations, the sins are destroyed, and one gains the ability to bear difficulties. Whether favorable situations come, or unfavorable situations, our work is to turn to God and to be in remembrance of Him. † And that remembrance and devotion will take place when the aim is single-pointed and unwavering, the goal is one that I must only realize God. Just as Parvatiji says ‒
(मानस १ । ८१ ।५)
जन्म कोटि लगि रगर हमारी ।
बरउँ संभु न त रहठें कुआरी ॥
तजउँ न नारद कर उपदेसू ।
आप कहहि सत् बार महेसू ॥
One devotee was sitting under a tamarind tree and in remembrance of the Lord. One day Naradji Maharaj arrived there. The devotee said to Naradji that if you can grace me by asking God as to when will He meet me ? Naradji went to God and asked that in certain place there is a devotee of yours that is sitting under the tamarind tree, and is in remembrance of you, when will you meet him? God said that as many leaves that are on that tamarind tree, I will meet him after that many births. On hearing so,
Naradji was dejected. He went to that devotee, but did not say anything to him. The devotee asked, what did God say to you, please tell me. Naradji said, that if you hear it, you will be dejected. When the devotee insisted, then Naradji said, that as many leaves that are there on this tamarind tree, that after that many births, God will be realized. With much enthusiasm the devotee asked, did God Himself say these words? Naradji said – Yes ! God Himself said this. Hearing this, the devotee was ecstatic and began to dance, that I will meet God, I will surely behold God !!! Because God’s words can never be false. Shortly there after God manifested Himself over there. When Naradji saw, he was very surprised. He said to God – Maharaj ! if this was true, then why did you insult
me ? If you wanted to meet earlier, then you should have done so. You told me that it will take as many life-times as the leaves on this tree, but instead you showed up just now ! God said to Naradji ! When you asked me on this subject, then the manner in which this devotee was in remembrance of Me, according to that, it would have taken that many births. But now the devotees walk has completely changed ! Simply on knowing that ‘God will surely meet me’ he is dancing in such joy ! Therefore, I had to come right away. immediately. The reason being that in the accomplishment of his aim, with all these – the unshakable faith, exclusivity, firm conviction, and enthusiasm, remembrance of God takes place speedily and with full force.
[*] For man to become free from bondage of his actions, When God sends favorable situations as per man’s liking, so that he can become free from bondage of his actions, then this is God’s compassion. And to destroy his sins, God sends unfavorable situations, then this is God’s grace.
† Doing japa, contemplation and meditation on God, thinking about God etc. with the aim of God Realization, is called “bhajan”.
There
was a saint. He went to a “jaath’s” (from the Punjabi ethnic group) house. The jaath served the saint diligently. The saint told him to get into a daily discipline of doing “Naam Japa”. The Jaath said, Baba, I do not get time. The saint said, OK then, once a day, go and see the Lord’s murti . The Jaath said, I am in the fields all day, God’s “murti” (idol) is in the city temple, therefore, how will it be possible? The saint revealed many different spiritual practices, so that he may follow certain norms and principles, but the Jaath kept saying, that all this will not be possible for me. Should I work in the fields, or should I do mala japa ! Where do I have that much time ? The children need to be looked after; we are not “sadhus” like you all, that we can sit in one place and remember God, and repeat His Divine Name etc. (bhajan). The saint said, OK, then what is it that you can do? The Jaath said, that next door lives a potter, that I am friends with. Our fields are also next to each other and our houses too; daily, on a regular basis, I will see his face. The saint said, OK, without seeing him, do not eat your meal. The Jaath accepted this arrangement. When his wife told him, that the “rotis” were ready, have your meal, then he would instantly climb the fence and peek at the potter and then begin to eat his meal. He remained firm and committed to this routine.
One day the Jaath had to leave early to go to the fields, therefore he had his meal prepared early. He climbed his fence, but did not see the potter. On inquiring, he found out that he had gone somewhere outdoors, to dig for clay. The Jaath said, where could he have gone, minimally, he should be able to see him. Now the Jaath became very eager and anxious to see the potter and ran speedily. On the other side, the potter, after digging for a while, found a pot full of various different kinds of jewels etc. It came to his mind, that if someone sees him, then it will become difficult and tricky ! Therefore, he climbed up too see if anyone was around, at which time the Jaath came ! After seeing the potter, the Jaath ran away, to which the potter thought that he had seen the pot of jewels, and now will cause troubles. The potter called out, please do not go ! Don’t Go! The Jaath said I have seen it ! Seen it ! The potter said, OK, if you have seen, then half is yours, and half is mine, it is yours but do not tell anyone. When the Jaath returned back, he got the money. Now the thought that arose in the Jaath’s mind was that by listening to the saint and following through with a discipline that was to my liking, I received all this, if I were to follow his command for the rest of my life then there will be so much more to gain ! With such thought, both the potter and the Jaath, became devotees of God
It means that we must with a firm conviction, settle on a single unwavering aim, that whatever may happen, we want to walk the path towards God, we want to do God’s “bhajan” (Naam Japa, remembrance etc.) Even more than deciding on an aim, recognize the aim. Because the aim came first, and later came the human birth. Human birth has been received only for God Realization – recognize this aim, accept it without any doubts whatsoever, then “bhajan” (Naam Japa, remembrance of God, love and devotion to Him) will take place on its own.
When we go to Badrinarayan then on the way we come across many great places, then too we do not stay there for a long time, and even if we come across very ordinary places along the way, then too we do not stop the journey. Our move ahead continues. Even if the worst of worst roads come along the way, even if there is treacherous climb, even if the sun is beating down hard, even if we are sweating, then too we continue to march forward. And further ahead if the road is gorgeous, the forest have fragrant flowers, or dark clouds are hanging overhead, the cold winds are blowing, then too we continue to march ahead. The thoughts don’t come in the mind that this is a good place, there is fragrance in the flowers, therefore let me halt, and stay here. The reason being that this is not our aim, our goal.
On the way, whether a place is good or bad, it is all only the path; but we are interested in reaching the destination (aim, goal) Badrinarayan. In the same way, whether the situation is favorable or unfavorable, it is about the direction (our intent), that we have to realize God. No matter what situation or circumstance we are faced with, there should be nothing lacking in our “bhajan”. Like this, if our aim remains single-pointed and unflinching, then perfection will take place very quickly by God’s grace. We will not have to exert for our accomplishment. From God’s side, in showering His grace, he has not left anything out. Just as a calf drinks milk from one of the mother cow’s udders, even though God has blessed the cow with four udders. In the same way, God is showering His grace on us, from all four sides. We have only to become his instrument. God says to Arjun ‒
मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ (गीता ११ । ३३)
Maiyaivaite nijataah poorvameva nimittmaatam bhava savyasaachin” (Gita 11/33) “
All these have already been slain by me. O’ Brave Warrior ! You should become a mere instrument.”
and ‒
मया हतांस्तवं जहि मा व्यथिष्ठा- युध्यस्व जेतासि रणे सपत्नान् (गीता ११ । ३४)
mayā hatāṁstvaṁ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān
‘Slay Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave warriors, who are already doomed to be killed by Me. Fear not, you will surely conquer your enemies in the battle (without any doubt), therefore fight.’
The war was in front of Arjun, therefore God says to him, that you become merely an instrument, fight the war, you will surely win. In the same way, there are spiritual disciplines in front of us; therefore becoming a mere instrument, if we do our spiritual practices, then there will surely be victory over this life. In this world, if we do not have attraction, attachment, desires, and remain careful and alert, than this itself is being “nimmit” merely an instrument. God says to Arjun, that all these brave warriors have been killed by Me from the beginning, in the same way, this attraction etc, have been slain by Me from the very beginning. They are non-existent. We only have given it existence. This life is constantly moving towards non-existence ‒‘नासतो विद्यते भावः’ and God is ever attained ‒‘नाभावो विद्यते सतः’ That which is eternally non-existent, we have to quieten it – and that which is ever attained, we have to attain it.
Narayan ! Narayan !! Narayan !!!
From book ‘Jin Khoja Tin Paayiyaa’ by Swami Ramsukhdasji
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