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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 ademonstrated 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
http://www.swamiramsukhdasji.net/Audio/Audio_Main.htmhttp://www.swamiramsukhdasji.net/Audio/Audio_Main.htmhttp://www.swamiramsukhdasji.net/Audio/Audio_Main.htm -
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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 adevotee 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 andthere 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
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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, bySwami 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
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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 factthat 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 andseparating from us - these three facts are
undoubtedly true.
Thus if we by regarding the body as the world's,
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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 gooddeeds, 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 inGod, 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, norutter evil words to others.
From "Discover of Truth and Immortality" in
English pg 188 by Swami Ramsukhdasji
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Question: "Everything is God", what is the
method of realizing this fact ?
How is it accomplished?
Swamiji: Bhagavata has addressed the method ofrealizing "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
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spirit, hatred and other defects including
egoism."
Therefore a spiritual aspirant should have thefeeling 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 cosmicform 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 ofausterities 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
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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 toGod, "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 salvationor 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
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unfulfilled desires, anger will sprout forth. (Gita
2:62)
From "Gita Madhurya" in HINDI, by SwamiRamsukhdasji
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 SwamiRamsukhdasji
Attachment And Mine-Ness
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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 othersrather 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
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From "Gita Madhurya" in English pg 153 by Swami
Ramsukhdasji
Question: What will happen when there isattachment 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 SwamiRamsukhdasji
Austerities
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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
RamsukhdasjiQuestion:What are the austerities of the mind
that are born of ignorance (Tamasik)?
Swamiji: Austerities done with a deluded
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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 pureHappiness, 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 attainsBliss.
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
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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), butBliss 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 ofnectar, 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
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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 fromothers.
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 pastactions, 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
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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 alsoengage in war"
From "Prashnouttermanimala" pg 94-95 by Swami
Ramsukhdasji
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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 deeppain 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
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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, intelligentpeople 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 whichis 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 atthe time of death, by those who have controlled
their mind?
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Swamiji: It is said in Gita that he who departs
from the body, thinking of Bhagavan alone at thetime 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 oneshould think of Bhagavan at all times and perform
ones duty, with mind and reason surrendered to
Bhagavan. (Gita 8:7)
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From Gita Madhurya In Hindi- page 78 by
Swami Ramsukhdasji
Question:What will be the result of thinking ofBhagavan, 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
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Question: Where is the usefulness and
application of work/deeds?
Swamiji: It is essential to do selfless work forthe 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 towork. "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, bySwami Ramsukhdasji.
Question: What is the difference between the
following four - activity (kriya), deeds (karma),
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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, bySwami Ramsukhdasji.
Delusion
Question:Where does delusion come from?
Swamiji: Gita says - from anger, arises delusion.
(Gita 2:62)
From Gita MadhuryaIn Hindi - page 78 by
Swami Ramsukhdasji
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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 bySwami Ramsukhdasji
Desires
Question: Why is there desire for enjoyment of
pleasures?
Swamiji: It is due to accepting our relationshipwith 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
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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, comfortsetc leads to "hope" for happiness.
From "Prashno Uttermanimala" in Hindi by Swami
Ramsukhdasji on page 10.
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Question: Let our sorrows come to an end -
should one have or not have this desire?
Swamiji: One should not have any desires. If youdesire 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 willremain 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 forhimself, 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, thatwhatever 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
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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 inthings 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 ourparents, 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 withoutexpecting anything in return.
From "Ancient Idealism for Modernday Living" in
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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 ofworldly 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
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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 yourSelf. 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
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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 prosperityand 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
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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
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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 noworry. 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 isonly 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.
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The root desire cannot stay.
Your desire of the world can never be fulfilled - it
has to be renounced and your desire of God willsurely 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 aredestroyed 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 onlybecause 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
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Question: How do we detach ourselves from our
lower nature?
Swamiji: "Ek aasaro, Ek bal" - Simply onedependence, 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 worrywhether 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 sevendays 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
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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 veryclear 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 becomefocused, 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 worldlyimpressions on the mind, but how does one really
become indifferent?
Swamiji: Just like you believe that you have
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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 natureand 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 mindhave 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
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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 afragment 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 bySwami Ramsukhdasji
Devotee
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Question: When does man become a devotee
(Bhakt) of God?
Swamiji: On realizing one's helplessness (lack ofstrength) 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 thedoctor.
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 RamsukhdasjiQuestion:Is it essential for a devotee to have
knowledge (jnana)?
Swamiji: For a true lover of God there remains
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no need to have knowledge;
because in love there is pure knowledge and
knowledge only ! There is nothingelse besides the lover (Supreme Soul) - this is
real and true knowledge.
From "Prashnouttermanimaala" in Hindi pg 59-60
by Swami Ramsukhdasji
Question: How does God forgive the debts ofHis 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 theGovernment'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
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Question: How does a devotee not desire his
own happiness and only desire God's happiness?
Swamiji: A devotee fulfills God's inner feelingsand 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 isfor 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
Question: Can 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
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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
Question: In 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 bySwami Ramsukhdasji
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Question: What is the difference between the
characteristics of a Devotee and God?
Swamiji: The characteristics of both are thesame. 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
Question: For 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
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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. Inother 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" inhindi pg 821 by Swami Ramsukhdasji
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Question: Among the four types of devotees of
God, who is supreme?
Swamiji: Of the four types of devotees, the manof 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 pg73 by Swami Ramsukhdasji
Question: What 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 SwamiRamsukhdasji
Question: How 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 isestablished in Bhagavan alone, as the Supreme
Goal, having faith and dependence on Bhagavan
alone. The sufferer wants deliverance from
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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
Question: What 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
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Question: Can 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 Bhagavans
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 Bhagavans
devotee?Swamiji: Having obtained this transient body,
remaining devoid of pleasure, worship God
(Bhagavan). (Gita 9:33)
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From "Gita Madhurya" in English by Swami
Ramsukhdasji
Devotion
Question: How does one develop devotion
(Bhakti)?
Swamiji: By associating with devotees ofBhagwaan (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
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devotees of God, or even by the slightest fraction
of God's infinite grace.
Bhagati taat anupam sukhmoolaa. Milayi jo santhoyi 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 ofbliss; it can be acquired only by the favor of God
and His devotees.
From "----" in English by Swami Ramsukhdasji
Question: What is the difference between
Bhakti (devotion) and Sharanagati (taking refugein 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 theforms; just like -
"shravanam, keertanam, vishnosmaranam
paadasevanam
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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
Lord6) 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
Question: What 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, onedevelops inner sentiments of devotion. Whereas,
he whose inner sentiments are free of all desires,
he only is in Yoga (Discipline of Devotion). Simply
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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
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Question: Devotion is at that end of all spiritual
practices, but how is it in the beginning?
Swamiji: When man's worldly attraction isreleased, 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 thebeginning of all spiritual disciplines in the form of
transcendental or divine attraction.
From "Gita Madhurya" in English by Swami
Ramsukhdasji
Question: Is 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
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Question: What 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
RamsukhdasjiQuestion: What 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
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Question: How do I worship (express devotion)
to Bhagavan?
Swamiji: Bhagavan clearly says in Gita - Fix yourmind 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
RamsukhdasjiQuestion: What should we do firstget rid of
attachment or develop love and devotion for God?
Swamiji: First increase the love and devotion for
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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'sown 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 andsaints 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 beremoved through knowledge and inquiry, but love
works wonders.
From "Art of Living" in English pg 48 by Swami
Ramsukhdasji
Question: How can one have unswervingdevotion for God at all times?
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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 nomore work remaining to be done
for us. Only God's work is to be done, and reciting
His name, contemplation on
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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 (avyabhichaaribhakti).
From: "Art of Living" by Swami Ramsukhdasji
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Question: What is the form of exclusive and
unswerving devotion?
Swamiji: Exclusive devotion is when there is nosecond 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 onewho 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
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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 questiongets 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 Ihad 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
Gods 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? Sincewealth 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
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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 anyonedesire 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 havethe 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
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and objects, and thus continue to swing between
happiness and sorrow.
With a little bit of happiness, even a dog issatisfied. 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 notour 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
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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, Iappear 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 andfeeling 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 lovingdevotee, 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
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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 agift, 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
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Question: How does the Discipline of Silence
(Chup Sadhan), of Actionlessness happen easily?
Swamiji: I want to sit, I want to do theDiscipline 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 nointerest (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,
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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 bethere 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
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Question: If one performs wrongful actions and
then offers these to God, then what happens?
Swamiji: Only those things and activities can beoffered 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 wrongfulactions. 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 SwamiRamsukhdasji
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
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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)
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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
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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 tryto 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 tobreak 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 happinessand 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 thisegoism 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
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even in nature, then how can it exist in the Self,
which transcends nature?
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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 egoto 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
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God say in the Gita, to become free of egoism and
attachment? Lord has said -
"Nirmamoha Nirahankara, sashaantimadhigacchyati." (Gita 2:71);
"Nirmamoha Nirahankara samadukhasukha
kshami," (Gita 12:13);
"Ahankaaram...... vimuchya nirmamah" (Gita 18:53).
From this it is acknowledged that man can becomefree 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, thatcannot 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
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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 spiritualobligation, 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 amirror. 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
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Question: How to give up attachment to
enjoyment of pleasures (Bhog)?
Swamiji: Human body has not been given forgaining 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
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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 / senseenjoyment, but we do not honor it. If in
transcendental / divine subject, if even the
slightest bit of happiness is gained, we must
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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
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Question: What can go wrong when one has a
taste for enjoyment of pleasures?
Swamiji: Gita says - So turbulent by nature arethe 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 whosesenses 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
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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
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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 filledevil 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
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flawless and free of all evil.
From "Prshnouttermanimaala" in Hindi by Swami
RamsukhdasjiQuestion: 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 withknowledge "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 theleast 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
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pain is unbearable.
From "Prshnouttermanimaala" in Hindi page by
Swami Ramsukhdasji
Flawless
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Question: How is one to have a life that is
completely and entirely flawless?
Swamiji: A life that is entirely flawless is whenone 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?
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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 Bhagavans (Gods)
divine plays of each incarnation, do the same
beings remain or do they keep changing?
Swamiji: God incarnates again only as the needarises, 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
RamsukhdasjiQuestion: What is the exact purpose of His
incarnation?
Swamiji: Gtia says - For the protection of the
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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, Gods 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
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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 onlywait 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. Simplyengage 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,
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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, suchan 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 thereany proof that such people attain only God?
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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 Gods activities, manyhave 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 preventingus 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 -
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our natural state
5) Great Souls and Mahatmas who understand the
essence (tattva) well, are rare to find and meet6) Just with a little bit of knowledge and some
practice, we become proud
7) Other self imposed limitations are - not found