Ram Ram
Jnana Yoga
/ Author: Swami Ramsukhdasji
Language: English
Pages: 80
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Bhakti Yog
All is God
All is God (Vasudevah Sarvam)
Behold Him Everywhere
God - Everything is Only God
Thou and Thou Alone
God - Where Ever I See, I See You
God (Paramatma) in All
Everything is Only God
Extraordinary Grace of God
Attainment of the One Searched (Jin khojaa, Tin Paayiyaa)
God - All Can Realize God
Devotion
Devotion - The Secret
Devotion - The Ease of Devotion
Devotion - Shri Hanumanji's
Devotion, Devotee and God (Bhakti, Bhakt aur Bhagavan)
Devotion and It's Glories (Bhakti aur Uski Mahimaa)
Devotion - God and His Devotion
Love, Lover and Abode of Love (Prem, Premi aur Premaaspad)
God Realization
Realization of the Attained Reality
A Matter of Everyone's Experience
God Realization - All can Realize
God Realization and It's Ease
God Realization without Action
God Realization and It's Obstacles
God Realization is Immediate
God Realization is Spontaneous
God can be Attained Assuredly Today
Attainment of the Ever-Attained
God Realization Instantaneous
God Realization - There is No Delay
God Realization - Easy and Quick Means
How to speedily realize God ?
God - Refuge in God (Sharanagati)
Refuge - Taking Refuge in Bhagavan (Sharanagati)
Refuge - The Secret of Taking Refuge in Bhagavan
Refuge - True Refuge (Sacchaa Aashray)
Refuge - The Extraordinariness of Refuge
Refuge - Exclusive
Refuge - Real Refuge
Spiritual Practice
Two Aphorisms for Spiritual Practices
Spiritual Disciplines and Their Main Obstacles
Spiritual Practices and Being Free from Doubts
Spiritual Practices - on doing, non-doing (and Without Doership
The Best of All Spiritual Practices (Sarva Shrestha Saadhan)
Easy Spiritual Disciple (Sugam Saadhan)
God
God - Only One God, Many Names and Forms
God - The God Essense
God - I am God's
God - Only God is Mine
God - Thou and Thou Alone
God - Feeling of Mine-ness with God
God - Feeling of Oneness (Mine-ness) with God
God - The Feeling of My Very Own with Bhagavan
God - Why Must we Believe in God?
Relationship - True Relationship
God - Only God is Mine
God - Realization of Eternal Union
Undescribable and It's Description
Divine Love (Bhagavad Prem)
Bhagavan (God) is hungry for Love
God's Name and Form
Glory of Name
Method and Ordinance around Name Recitation (Naam Japa ki Vidhi)
Ten Offenses related to Name (Das Naam Aparaadh)
Become Ram's, Recite His Name (Hoyi Ram ko Naam Japo)
Praise of Name of God in Manasa (Ramcharitramanas)
Glories of Name Recitation (Naam-Japa ki Mahimaa)
Worship of Dieties (Murti Puja)
Worship - It's Meaning and Form
Glories of Chanting God's Name
God and His Divine Strength
God
The Feeling of My Very Own with BhagavanIn reality, no man is an orphan (without a father, a Master, a Lord, widowed, helpless). All men have a father (Master, Lord). For everything in this life, there is a master (owner), then is there no master for men - how can that be? He that is the master of all is also our master. We definitely know Him. In other words, to see our self as an orphan (helpless) is our grave mistake.
Why does man experience this feeling of being orphaned? When he begins to consider a particular thing or individual as his own, then its abscence begins to create a feeling of helplessness. It is a rule that when a man begins to consider himself as the master of any object (thing) or individual, then he forgets his own master (father). Just like a child cannot live without his mother; but when he grows up and begins to consider the wife and children etc. as his own, then he begins to neglect and often becomes indifferent to the very same mother. Therefore Bhagwaan (God) in the Gita has called "Ishvar" to those embodied souls who believe the body to be their own, rather he who considers himself to be the owner (master)
of this body -
"Shariram yadavaapnotti yacchaapyutkraamteeshvarah." (Gita 15:8).
If besides God, man considers no one else as his own, then the erroneous understanding of him being an orphan (without a master) will be wiped out, and he will experience, having a master (a protector, a husband, a Lord)
The truth is that only God is ours at all times, eternally. This world was not ours at first. It will not remain ours at the end. Even at this present moment it is leaving us. But God was with us before hand, he will remain with us and at this present moment is also with us. If He does not ever meet us, then too He is our, if He meets us all the time, then too He is ours and if He meets us at times and not other times, then too He is ours. On the other hand, this world appears to be with us at all times, yet it is not ours. That which does not stay with us forever, and that which we cannot stay with forever, it simply cannot be ours. Only that which stays with us at all times, in other words, that which never parts (separates) from us, is ours.
From "Sahaj Sadhana" in Hindi pg 16 by Swami Ramsukhdasji
Nothing is Ours. Only God is our Very Own
It is important to know what is really ours. If we think of what we brought with us, then we realize that we brought absolutely nothing with us and with that we come to the realization that nothing is ours. No wealth, no father, no mother, no son, absolutely nothing. That which is our very own, will always remain with us. Only God is our very own. He is ever present, always was, is, and ever shall be. He can never, not be with us. Wherever we are, He is there with us. Even when we die, He is with us. Therefore only God should be considered our very own. Even this body was formed in the mother's womb, and when we leave this body, it will blend with the earth, it will be eaten by insects, etc. This body is not ours. Therefore nothing is ours. If nothing is ours, then we want nothing. There is nothing that we want.
One very important point to remember is that there is only God with us at all times. Even when we go to hell, He will be there with us. Or even if we go to His abode (Vaikunth), He will be there. Only He is ours. Nothing else is ours or for us. Objects come and go, actions begin and come to an end. All this is temporary and therefore not ours or for us. Simply understand this once and for all.
If we accept that this son is mine, this wife is mine, then we will surely experience a lot of sorrow. There will be nothing else but sorrow. But if we accept that God is ours, then there will be nothing but joy all the way.
Besides God and you there is no one else. God is our eternal friend, he has never left us, he will always remain and no one else has the strength to stay. But God is eternally with us. Just accept that only God is mine, and no one else is mine. I am God's only and only God is mine. Accept with firm determination, even if you are the worst of sinners. Why would a child who has a mother fear? No one will remain with us, therefore accept "I am only God's" "Mere to Giridhar Gopal."
From "Sahaj Sadhana" in Hindi pg ? by Swami Ramsukhdasji
Egoism
Egoism and It's Release (Ahankaar aur Uski Nivrutti)The main reason for the bondage of an Embodied Soul (Jeev) is Egoism (Ahankaar). Egoism is of two kinds-
1) Of the Inert Nature - (aparaa prakriti) - (Gita 7:4, 13:5). It is egoism of the primary substance (viz. earth, fire etc.) (Dhaaturoop Ahankaar). It is also called "I" tendency or collective tendency-based "I-ness".
2) Egoism resulting from consciousness (chetan), believing it has affinity with inert Nature (apara prakriti) and identifying with it. This is a form of tendency causing the knot of individual egoism called "chijjadgranthi" (granthiroop vyashthi ahankaar).
In egoism of the inert nature, in the form of primary substance (viz. earth, fire, water, air, atmosphere etc.), there is no sin, fault or defect, because this egoism, just like mind, intellect, senses etc. is only a cause, an instrument. Therefore all faults, defects lie in identification with the body, in other words, egoism resulting from the body consciousness - "Dehaabhimaanini sarve doshaah praadurbhavanti."
A liberated, self-realized, lover of God, great soul, is entirely free of all egoism resulting from body identification; in other words, all the actions performed by their so called body are happening only from the base (from the qualities of nature). But believing this inert nature and it's activities of the body as my real nature (swarup, Self), man out of his ignorance believes himself to be the the doer of those activities and becomes bonded - "Ahankaar vimoodhaatmaa kartaarhamiti manyate" (Gita 3:27)!
From the feeling of "I am" due to affinity and identity with nature, an enveloping feeling takes place. As with this defined feeling, the egoism causes many forms of separation. Color, class, stage in life, body, state, age, abilities, relationship, profession, religion, worship etc., these form thousands of differences resulting from this egoism. Just like from the perspective of caste - "I am a Brahmin", from the perspective of stage in life - "I
am a student" (Brahmacharya), "I am a householder" (grahastha); from perspective of body - "I am a man,", "I am a woman," from perspective of age - I am a child, I am a Youth, from perspective of
religion - I am a Hindu, I am a Muslim, I am a Christian etc., from perspective of Worship - I worship a particular form of divinity (God), I worship the formless divinity, etc. All of these differences arise from egoism or sense of "I am", but not in the essential element. In all of these the "I" takes on many different forms, but the "AM" in the form of existence (IS), is only one. (to be continued)
From "Saadhan, Sudhaa, Sindhu" in Hindi pg 87 by Swami Ramsukhdasji
Egoism – How to Eliminate it?
In this world, there is one very surprising thing - Whoever we consider our own, they do not remain, but the assumed affinity and relationship with them remains. In other words the related person does not remain, but the relationship remains. Just like a women who became a widow and many years have gone by, but the moment that she hears her husband's name, her ears perk up. That is, even though the husband is no more, yet her relationship continues to remain with the husband. "I am wife of so and so."
Here a doubt may arise, that when the father does not remain, if the son does not continue the affinity with the father, then how will he conduct the religious rites (pitru tarpan) that are suggested by scriptures? Here the determination is that, anything that is done with desire for our own enjoyment and with a selfish motive, will
lead to bondage. For serving and for reducing debts (of parents), these assumed relations are not a bondage rather they are working towards discontinuing (removal) of the relationship.
The point is, that if the things appear to be ours, then they are only for the purpose of serving others, and they are ours for putting to good use. If a person appears as ours, then they are ours only for serving them without a selfish motive and intention. For our own self nothing is ours. To consider objects and individuals as ours, for our happiness and relaxation, is the main reason for being caught in the birth and death cycle.
"Kaaranam gunasangosya sadasyoni janmasu." (Gita 13:21)
Therefore, by believing any thing to be ours, we do not get anything at all in this world. And by not considering any thing to be ours, we get everything ! In other words, we get Bhagwaan (God).
From "Sahaj Sadhana" in Hindi pg 19 by Swami Ramsukhdasji
God has an eternal union, an eternal relationship with the embodied Soul.
This eternal union is referred as "Yog" in the Gita. In this Yog there is never
any separation. But when this embodied soul believes and accepts an inseparable
and thick relationship with the inert body and nature, then it becomes distant
from this experience of eternal union (nitya yog). It forgets this eternal
union. The relationship that the embodied soul believes it has with the inert
is I-ness and from perspective of a knot or constriction it is referred as "the
egoism knot."
Although this embodied Soul is eternally separate from this body and nature,
inspite of that, on accepting it's oneness with the inert, it perceives a
separation in the eternally united and a union in the eternally separated i.e.
that which is ever attained - Supreme Consciousness, appears to be unattained
and the eternally detached body and this world, appears to be attained. To wipe
out this mistake, God has described the three spiritual disciplines -
Discipline of Action (Karma Yoga), Discipline of Knowledge (Jnana Yoga) and
Discipline of Devotion (Bhakti Yoga).
As long as egoism remains, till that time the spiritual aspirant perceives
differences in the various spiritual practices. The differences perceived in
each of the Yoga (karma, jnana and bhakti) are also due to egoism. When egoism
is wiped out, that is when the spiritual practices are perfected, then all
perceived differences between karma yog, jnana yoga and bhakti yoga are also
wiped out.
Of the three yogas, there has been extensive writings and knowledge sharing of
Bhakti (devotion) and Jnana (knowledge). However little is shared and
communicated about the path of Karma Yog (path of action). God has also said
in the Gita, that due to the passage of time, the path of Action has vanished
and become almost non-existent "Se Kaaleneh mahataa yogo nashth parantap,"
(Gita 4:2). Therefore with respect to relation with Karmayog, it has been
understood that it is not an independent discipline for God Realization. Rather
one who follows the practices of Karma Yog, either eases into either Jnana Yog
or Bhakti Yog, just like -
"Taavat kamaani kurveet ne nirvidhyet yaavate
Matkathaashravanaa dau vaa shraddhaa yaavann jaayate." (srimada: 11:20:9)
"One must continue to do selfless service as long as one does not experience
detachment from enjoyment of pleasures (i.e. become the rightful recepient of
Jnana Yog), or he does not have faith in listening to the stories of His
pastimes (i.e. does not become a rightful recipeint of Bhakti Yog)
From "Saadhan, Sudhaa Sindhu" book in Hindi pg 90 by Swami Ramsukhdasji
Experience
Experience of Pain in SeparationIn the world there are two things - togetherness and separation. Of these, separation is primary. We cannot be sure about being together, but we are certain of separation at some point in time. It is the experience of all that union leads into separation. The one who accepts that separation is inevitable is wise, and he will attain knowledge and liberation automatically. So simple is this.
You will be separated from your body, senses, mind, intellect, life and "mine-ness" (attachments) some day. This union is constantly turning into separation, at every moment. In reality, there is no union. There is only
separation. Therefore experience the separation at this very moment.
The Soul (Self) has its real relationship with God and this is called "Yoga". In reality, the Soul cannot be separated from God, but it is only our lack of inclination towards God that prevents this realization. For example, we are meeting right now for satsang, but as the time passes on, the meeting is eventually turning towards separation. There is no doubt about this. Therefore accept separation as real and true, because it is inevitable. By accepting this, you will be established in God, as Truth remains established in Truth.
This is called liberation.
You will not suffer pain later on, if you accept the truth and inevitability of separation. Separation is certain and there is no escape from it. In Gita, Lord Krishna declares,
"The state which is free from pain is Yoga." (Gita 6:23).
In attachment (mine-ness) there is agitation. By giving up attachment (mine-ness), these agitations perish and one attains "yoga." In Gita, this equanimity is also called Yoga. After attaining this state, there remains no
pain, no sorrow, no agitation and no turmoil.
From "Let us know the Truth" by Swami Ramsukhdasji, Page 8
The desire to live, the desire to do and the desire to acquire (obtain) - these are the three desires. To the extent that these three desires are strong, to that extent we shall be entangled in worldly things, and we will have difficulty in understanding the real Truth. If our desires are rooted out, then our work will become easy.
We have a keen desire to live. But will this desire prolong our life? No. We do not understand this because of our desire to live. Let us take an example of a tank full of water. With each passing day, the tank becomes emptier, until one day it finally dries up completely. One may say on that day when it is completely empty, that it dried up today, yet the process began a long time ago. Similarly a person begins to die, the day he is born. And finally when he dies, the process of death is complete. Similarly the whole universe is perishing or ceasing to exist every moment.