qa with swami ramsukhdasji maharaj

7/28/2019 QA With Swami Ramsukhdasji Maharaj

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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).



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."



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.


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)


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)


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)


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"


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.


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.


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.




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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.



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.


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).


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.


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?




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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).



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?



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)


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)


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)


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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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


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


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).


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.


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)


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)


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)


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)


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.


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).


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.



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).



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"



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.



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.



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


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



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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)


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)



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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)


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


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


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.


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.


Ramsukhdasji

Question: When does God incarnate?Swamiji: Gtia says - God incarnate whenever

there is decline of righteousness and rise of

unrighteousness. (Gita 4:7)


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)


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.


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)


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

qa with swami ramsukhdasji maharaj

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