: Shree Hari :

   Shravan Shukla Sasthi, Vikram Samvat 2063, Somvar
   1st August, 2006

   Gist of the pravachan given by Swami Ramsukhdasji on 31.7.2003 at 5 a.m.
The essence of all the spiritual teachings is - "I am only God's and only God is
mine.  This body and this world are not mine.  Nothing in this world will remain
with me. But only God will always remain with me. That which does not stay with
me, simply leave (detach from) it.  And that which remains, simply Accept it. 
There is nothing more to be done for our self.  Our only work is to serve the
world and do God's work.

   I am only God's, Only God is Mine

   It has been written in the scriptures, that the essence of all the teachings
is - "I am only God's and only God is mine. This body and this world are not
mine."  It is the be all and end all of all the teachings.

   This body will not stay with us, just like respect, honor, criticism, joy,
sorrow all do not not stay with us.  No individual, or object, or things or
activity will remain with us.  This is the divine nectar of all teachings. If we
accept this,  say "Yes" to this Truth.  Just once with a simple, straightforward
heart, accept that everything that comes and goes, anything that meets and later
departs, anything with a beginning that will eventually end, is not ours. 
Accept that "I am only God’s and only God is my very own, and I am no one
else's, and no one else is mine."  This is the essence !  the Nectar !

   This world will not remain with us, it never was with us, at present it is not
with us, and in the future too it will not stay with us.  But God always was
with us, is with us at this very moment, and He will always remain with us. God
will never leave us.
   In Ramcharitramanasa it is said "Ishvar Ansh Jeev Avinaashi Chetan Amal Sahaj
Sukhraashi."  One has to simply accept this with a simple, straight forward
heart, and a firm resolution (drdhataah).  Having taken refuge in God, in Him
alone, now there is nothing more to be done for our selves. Our only work is to
serve the world and do God's work.  There is not even the least bit that we have
to do for our selves. Just like our little girl when she gets married, there is
nothing more to be done in that relationship with the husband. She naturally and
automatically assumes the role of a wife.  We have to believe in God, know the
world and serve others.  This is the quintessence of all the scriptures.

   Our sight is on this world, even though only God is ours.  Even the subtlest
aspect of this body is not ours.  Only God is ours.  My only relationship is
with God.  This body's relationship is with the world and my relationship is
with God.  I am only God’s.  All work will be completed with perfection on
accepting this.  Attainment of Bliss, will be automatic.  All that is to be
attained will be attained and all that is to be renounced will automatically
come to an end.  This means that all that is to be attained, such as devotion,
knowledge, perfect bliss will be attained.  There will be nothing more to be
done for the Self.  Rather, what is to be done for the Eternal, Indestructible
(Avinashi) ?  Therefore become established in God and thereafter be without
doubt, without fears, without worries and without regrets.  There is no need for
discrimination (vivek).  All will come to an end.  Human life will become
perfect and successful.  The Self being a part of God’s, will
  merge with God and the body being of the same elements as the World, will merge
with the world.

   Even if we do not accept this, this body and this world will surely leave us. 
It will not stay with us.  Therefore let us accept that which is true.  Gita
says - “Nasato vidhyete bhava” (Gita 2:17). The Real never ceases to be.  Any
religion that is practiced, is fine, but simply accept this Truth.   In God
realization we are neither dependent, nor are we weak.  There is only an
appearance of dependence, but we are totally independent.  In due time, it will
all be clear, because this is the Essence.  Wherever we are, in whatever
country, there God is completely and perfectly present.  So far nothing in the
world has remained with us. That which does not stay with us, simply leave it. 
And that which remains, simply Accept.  It is not to be learned, it is simply to
be accepted.  That which was to leave, will definitely leave and that which is
there always, will remain with us always.  God is eternally ours, since time
immemorable, whether we accept it or not.  World
  however much you do for it, try to acquire it, it will simply not remain with
us.  Therefore let us "Accept" today, at this very moment that - Besides God, no
one else is mine, and I am no one elses, besides God’s.

   Ram Ram

   To listen to pravachan in Hindi,  please go to:          
http://www.swamiramsukhdasji.org/swamijicontent/2003/1-5-2003_21-8-2003/cdrom/ht\
ml/samagra.php   and select July 31st, 5;00 a.m

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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: Shree Hari :

Shravan Shukla Ashtami, Vikram Samvat 2063, Budhvar
   2nd August, 2006

Gist:  Lust is a self-centered derivation of pleasure, a transaction for
physical sense gratification, that ultimately leads to delusion, pain,
insipidity, dependency, slavery and hell. Love is selfless offering of
everything to serve, to please, only for the happiness of the beloved. Love
enhances every moment, as the lover (devotee) and the beloved (Lord) become
blissful and one.

   Love versus Lust

   Worldly people due to thier ignorance, do not understand the true nature of
Love.  They regard lust to be the same as Love.  Lust is seen in most beings,
especially more so in devils, demons, fiends, animals etc.  Only the liberated
Souls are capable of true Love.

   1.  In lust both parties want to receive something from the other, while in
Love, a devotee (lover) wants to offer everything to the Lord (Beloved).

   2.  In lust a person wants to satisfy his senses, while in Love he wants to
serve the Lord (beloved), without any desire for personal gain (anything in
return).

   3.  Lust is physical, while Love is spiritual.

   4.  Lust involves delusion and pain, while Love is totally free from delusion
and pain, and involves emancipation and infinite bliss.

   5.  In lust there is attachment and dependence, while in Love there is
relinquishment and independence.

   6.  Lust is selfish, while Love is selfless.

   7.  One who is lustful, becomes a slave to the object of lust, while the Lord
Himself becomes a slave to a devotee that is capable of Love.

   8.  Lust changes into insipidity, while love enhances every moment,
intensifying into a blissful state.

   9.  Lust is born of need, i.e. out of something lacking, while Love sprouts
from completeness and the lover (devotee) remains happy in the happiness of the
beloved (God).

   10. In lust there is desire to derive pleasure,  while in Love a lover
(devotee) wants to please the Beloved (Lord).

   11.  Lust leads to hell, while Love leads to the abode of God.

   12.  In lust, the parties involved ever remain two, while in Love, the lover
(devotee) and the Beloved (Lord) become one and the same.

Ram Ram

From "Sadhak Sanjivani" in Englishi by Swami Ramuskhdasji

To read online "Sadhak Sanjivani" in Hindi by Swami Ramuskhdasji, please visit -
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevn\
\
i/main.html   1,500 pages of translation, indepth commentaries on the Gita.

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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To read online spiritual books, please visit
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: Shree Hari :

Shravan Shukla Navami, Vikram Samvat 2063, Guruvar
   3rd August, 2006

Gist:  It is due to Egoism that one assumes the "Self" to be the "doer".  That
which is assumed, can be unassumed by the Self by simply refusing to accept what
we have presumed to be true.  The Self is free from all activity and is the
illuminator and knower of them all.  Let us stand firm with this Truth.

   Self does Nothing

   "Anhankaar vimudhaatmaa kartaahamiti manyate" (Gita 3:27)
"He whose mind is deluded by egoism thinks "I am the doer."  (Gita 3:27)

   "Kartaahamiti manyate" though all actions are performed by the modes of
nature, yet a person whose mind is deluded by egoism, thinks that he is the
doer, because he regards Egoism (sense of I-ness), as the Self.  It is because
of this Egoism, that he identifies the Self with the body, sense, mind and thus
regards the Self as the doer.  This egoism is self-made and so it can be
eliminated by the Self.   The method to throw it out is simply by refusing to
accept what we have presumed to be true.  This false assumption can be rooted
out, if we realize that the Self is different from the body, senses and mind.
etc.

   Performance and non-performance of actions - all are activities.  Sleeping,
waking, sitting, walking, trance etc are all included in activities, which take
place in nature, while the Self is free from performance or non-performance of
actions.  The Self is the illuminator and knower of them.  A man automatically
remains established in the Self, but the Self assumes its affinilty for actions.
This assumed affinity is called "Egoism".

   Comments:

   As a wave is a part of an ocean, so the ocean and the wave belong to the same
class.  Similarly, a body is a part of the world and it belongs to the same
class as the world.  The Soul (Self) is different from the world and the body. 
Man does not take the world to be his Self, however erroneously, he does assume
the body to be His own.
   Just as a wave without an ocean, has no independent existence of its own,
similarly, without the world, there cannot be any separate existence of the
body.  But when a man whose mind is deluded by egoism, identifies the Self with
the body, several desires are born in him.  He develops desire for family,
wealth, praise, pleasures etc.  He does not realize that by identifying the Self
with the body, he is already captive and these desires will strengthen the
bondage and will hurl into the abyss of adversity.

   During the disciplining period an aspirant may not feel that he is beyond the
modes of nature (prakriti), but on accepting the Truth with firm and resolute
faith, he begins to realize that he is beyond prakriti.  Thus, just as a person,
is bound due to his wrong assumptions, because it is a principle that an assumed
fact ceases to be by unassuming it.  The same fact is pointed out in Gita 5:8 by
the term manyeta" (should believe) when He declares,  "The man, who is united
with the Divine and knows the Truth, believes he does nothing at all".  By such
understanding, the striver realizes the Truth.

   In fact, the Self is not the doer.  Therefore the aspirant should hold, "I do
nothing," and he should stand firm with this Truth.

Ram Ram

From "Sadhak Sanjivani" in English by Swami Ramuskhdasji

To read online "Sadhak Sanjivani" in Hindi by Swami Ramuskhdasji, please visit -
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevn\
\
i/main.html   1,500 pages of translation, indepth commentaries on the Gita.

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
http://www.swamiramsukhdasji.org/swamijibooks/

To read all previous messages, please visit:
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: Shree Hari :

Shravan Shukla Dashami, Vikram Samvat 2063, Shukravar
   4th August, 2006

Gist:  A devotee of the God has no desires besides to love only God.  They have
only one work - to remain ever absorbed in the Lord, which means all their work
becomes God's work.  God makes them ever steadfast, gives them the wisdom of
equanimity, where there remains no desires for mundane worldly pleasures.
Nothing remains for them in realizing the Lord.  They attain oneness,
completeness, and a state of perfection.

   Yoga of Wisdom to a Devotee (Gita 10:10)

Tesaam satatayuktaana bhajataam pritipurvakam
Dadaami Buddhiyogam tam yena maamupayaanti te  (Gita 10:10)

   Upon them, ever devout and worshipping Me always with love, I confer that Yoga
of wisdom (equanimity), by which they attain Me.  (Gita 10:10)

   A devotee of the Lord, has no desire to gain wisdom or equanimity or anything
else, besides the Lord.  They have only one work - to remain ever absorbed in
the Lord.  Besides being engaged and absorbed in God, there is no other work for
them.  Thereafter, all their work, their entire responsibility becomes the
responsibility of the Lord.  Rather whatever the Lord wishes to have done,
whatever He wishes to give etc., all work becomes Lord's work.  They become mere
instruments in His hands.  So the Lord confers, the Yoga of wisdom, the Yoga of
equanimity on them.

   Tesaam satatayuktaana -  "Ever Steadfast" Those whose minds and very being are
fixed on the Lord, who sing and share the passtimes, secrets, qualities, and
glories of the Lord and who remain ever contented and delighted in loving
Him only, such devotees that are always and constantly absorbed in the Lord are
called "ever steadfast".

   Bhajataam pritipurvakam - Such devotees desire neither spiritual knowledge nor
dispassion.  When they desire neither spiritual knowledge nor dispassion, then
how could they desire mundane pleasures, prosperity or occult powers.  Their
sight never goes to such things.  In their hearts there is no significance or
importance of occult powers etc.  With deep love and devotion, believing only
God to be theirs, they automatically without any effort remain absorbed in God. 
They have no relationship of any sort with any thing or any individual. Their
only desire, only worship is that at every breath, to be ever absorbed in the
Lord.  Within they are so much in love with the Lord, that besides the Lord
there is no other desire, even in their dreams.

   Dadaami Buddhiyogam tam -  When their is no change in mental state, on meeting
or separating from any object, individual, situation, circumstance,  etc., 
rather whether worldly objects are acquired or not, whether there is profit or
loss, whether there is honor or dishonor, praise or blame, whether one remains
healthy or not, inspite of encountering various different situations, one
remains equanimous - such Yoga of wisdom or equanimity, the Lord gives to His
devotees.

   Maamupayaanti te  -  When the devotee's mind, and entire being is fully
absorbed in God, and they remain ever satisfied, and love only God, then what
else is remaining in realizing the Lord, that God finds it necessary to say that
they will then attain Me?  Realizing God here implies that those loving
devotees, that feel the deficiencies in themselves, those are no longer lacking,
rather they will attain oneness, completeness, and a state of perfection.

Ram Ram

From "Sadhak Sanjivani" in English by Swami Ramuskhdasji

To read online "Sadhak Sanjivani" in Hindi by Swami Ramuskhdasji, please visit -
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevn\
\
i/main.html   1,500 pages of translation, indepth commentaries on the Gita.

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
http://www.swamiramsukhdasji.org/swamijibooks/

To read all previous messages, please visit:
http://groups.yahoo.com/group/sadhaka/

P.S: Please pass on this message to whomever you think would benefit from the
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: Shree Hari :

Shravan Shukla Ekadashi, Vikram Samvat 2063, Shanivar
   5th August, 2006

Gist:  God IS.  He is ever present, ever existent and devoid of all activity.
Where is God, what is God like, can God be be perceived, all these are
unnecessary. God cannot be described, but He can be realized by the Self.  Our
inclination towards this body and world prevents us from realizing God. The
quest for Real (God), devours the unreal (world / body).

Questions about God

Question:  Where is God?
Swamiji?  God IS. There is no where, here, there, that is, God is completely
beyond a country, time, thing, individual, etc.   There is no deficiency of God
anywhere, but there is a shortage of ardent seekers who long to see Him. One
whose attention goes on this world, he says that "Where is God"?  and the one
whose sight remains on God, he says "Where is God not present?"

Question:  If He is everywhere why is He not perceived ?
Swamiji:  God IS everywhere,  however a storekeeper needs a shopper.  Just like
there are many pillars but one needs a Prahlad to manisfest God from a pillar.  
Until there is influence of the world on the inner faculties, till then it is
difficult to understand or percieve God. God is known not by the mind, intellect
and senses, but by the Self.  The mistake we make is that instead of considering
"Is-ness" (Existence) which is our true essence, to be that of God's, we
consider it to be of this Nature, this World.  Believing in the ever changing
(world), is the main reason why we do not believe or perceive God.

This body is even more distant than all those things that we believe to be very
far away from us. Whereas God is even more closer than all those things that we
consider closest to us.

Just like the Sun is not really covered by clouds, but the clouds are covering
our sight or view of the Sun,  similarly, God is never concealed, it is our
intellect that is concealed.  God exists, such acknowledgement is sufficient. 
What is God like and whether He can be perceived is unnecessary.  God cannot be
described, but He can be realized.

Question:  What happens in the process of realizing God?
Swamiji:  A spiritual aspirant initially sees God as distant, then he sees God
close by,  then he sees God in himself, and finally he sees only God, the only
reality.

Question:  Why do you say that the world is unreal and only God is real?
Swamiji:  Yes!  God (the Universal Soul) is real, and the rest is all unreal.
God is devoid of all activity and is ever Existent.  We attribute the "Is-ness"
to the world, not to God and that is a mistake.    Real is not opposed to the
unreal, rather Real is what gives existence to the unreal.  It is the quest for
Real, which devours the unreal.


Ram Ram

From "Drops of Nectar" in English by Swami Ramuskhdasji

To read online "Drops of Nectar" in English by Swami Ramuskhdasji, please
visithttp://www.swamiramsukhdasji.org/swamijibooks/englishbooks/english%20book%2\
0layout/The%20Drops%20Nector/main.html

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read  online spiritual books, please visit
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: Shree Hari :

Shravan Shukla Dwadashi, Vikram Samvat 2063, Ravivar
   6th August, 2006

Gist:   Serving is vital for realization.  Time, understanding, things and
effort must be employed for the benefit of others. By serving and making others
happy, we will be free of obligations, become detached, our own desires for
happiness come to an end and in turn we will be served.  This life is only for
service of others. Serving others is like serving God.  Let there always be this
feeling within -  "Let no one suffer any pain.  Let all be Happy".  This feeling
is a great worship.

Service

   It is a rule that by serving others, we will be served and by harming others,
we will harm ourselves.

   Relationship with the world are subject to and conditioned by obligations. 
There are ways to free oneself from these obligations, and that is by serving
all and desiring nothing from them.

   If a spiritual aspirant desires realization of either God with attributes or
without attributes, it is vital and essential that he must be devoted to the
service and welfare of all beings.

   A spiritual aspirant lives in this world only for the service of others, not
for his own pleasures and happiness.

   Those spiritual aspirants that are wholeheartedly, with true faith and a pure
heart engaged in the service of others, are really serving all beings, since God
is the source of all.

   A spiritual aspirant must bear even the worst of pain and sorrow that comes to
him,  but he must not tolerate even the smallest pain that falls on others.
   By wishing to bring happiness to others, one loses his own desire for
happiness for himself.

   Let no one suffer any pain whatsoever, having this feeling within, is a great
worship.
   Just like a man goes to his office and only looks after his office work,
similarly coming to this world, only work for the world, not for ourselves.

Then very easily we can become detached from the world and realize the ever
attained eternal God.

   To consider using the following four -  time, understanding, things and effort
for ourself, is misuse of these.  To employ these for the benefit of others, is
worthy and beneficial use.

     Ram Ram

From "Drops of Nectar" in English by Swami Ramuskhdasji

To read online "Drops of Nectar" in English by Swami Ramuskhdasji, please
visithttp://www.swamiramsukhdasji.org/swamijibooks/englishbooks/english%20book%2\
0layout/The%20Drops%20Nector/main.html

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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: Shree Hari :

Shravan Shukla Trayodashi, Vikram Samvat 2063, Somvar
   7th August, 2006


   Gist:  Those immersed in enjoyments and worldly prosperity cannot know God
even by striving.  Whereas even the worst of sinners  who resolve to attain God
Realization are to be regarded as Saints, because they have rightly resolved to
attain only God Realization.  God Realization is the only aim, determination,
objective, goal and focus of one who wants to attain God.

   Importance of Determination

   Those who are immersed in enjoyment, pleasure and prosperity, are unable to
even determine the need to move towards God.  They are far from God Realization.

   "Bhogaishwariaprasaktaanaam tayaaparuhtam chetasaam,
   vyavasaayaatimkaa buddhih samaadhyo na vidheeyate."  (Gita 2:44)

   They cannot know the Supreme Consciousness (Paramatma) even by striving.  For
how long?  As long as they are immersed in enjoyment and accumulation of
material possessions.  As long as there is desire to enjoy worldly pleasures 
and wealth, they cannot resolve to aspire towards God realization.  In their
hearts, enjoyment and material possessions have taken a priority over God.  They
want to enjoy worldly pleasures, and to enjoy these they accumulate wealth.  
This desire and liking for pleasures and possessions is a grave mistake.  Money
is to be utilized for self-maintenance and for the benefit and maintenance of
others.  Accumulation of wealth leads to degradation, and this desire for more
wealth and possession is a great impediment for spiritual progress.

   What to speak of accumulation of money and possessions?  Even the accumulation
of knowledge by studying the scriptures and sacred books cannot lead a man to
know the Supreme Consciousness (Supreme Spirit).  Rather man cannot even decide
to attain Him with these. One who wants to attain God, his only aim,
determination, objective, goal and focus of his entire being is only God.  They
are single-pointedly focused on God.  But men who are immersed in pleasures and
accumulation of things, have their attention on many different things.  Their
intellect is boundless and the branches of each intellect are also boundless. 
For example the objective is to accumulate wealth, it could be through many
different ways, such as business, service, theft, robbery, cheating, etc.   Such
individuals cannot even make up their mind about having God Realization as a
goal.

   "Api chetsuduraachaaro bhajate maam ananya bhaak
   Saadhureva sa mantavyah samyagvyavasito hi saha."  (Gita 9:30)

   In Gita, God has laid emphasis that there should be only one determination,
and that is to attain God Realization.  This has been given unique importance,
which cannot be expressed in words.  Even one who has been a sinner all his
life, who has done all kinds of evil things, falsehood, hypocrisy, dishonesty,
immorality, gambling, theft, adultery, eating of forbidden foods, if he decides
and commits to attain God Realization, he should be regarded a Saint.

   Why should such an evil doer be regarded a saint?   God commands that he
should Thereafter, based on this firm determination, his life will become
saintly, as his only aim is to attain God Realization, no matter what happens.

Ram Ram

   From "Benedictory Discourses" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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To read online spiritual books, please visit
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: Shree Hari :

Shravan Shukla Chaturdashi, Vikram Samvat 2063, Mangalvar
   8th August, 2006


   Gist:  The Self (Soul) remains entirely unaffected, unchanged, the same at all
times.  It is only the changeless Self,  that can recognize that which is
changing (Body, Mind, Intellect).  However, by becoming one (blending) with that
which is changing (Body, Mind, Intellect),  the Self believes it to be happy and
sad.  Simply accept that Self is the same at all times and become established in
the Self.

   Body and Self are Different

   There is one thought that lingers in spiritual aspirants and that is -  I have
attained the essential knowledge, when my mind becomes free from defects and
alterations (thoughtless and unaffected) in all situations, but if I am affected
by certain situations, then I have not attained.

   Please try to understand this important point very clearly and in the right
perspective.  Who is affected?  It is the Mind that is affected.  It is the
Intellect that is affected.  It is the Body that is affected.  It is the Sense
Organs that are affected.  But, the Self (soul) remains entirely unaffected. 
Self remains unchanged,  the same at all times.

   If I receive money,  the mind immediately becomes happy; and when the money is
taken away, the mind experiences a loss and suddenly becomes unhappy.   The mind
experiences two kinds of effects with gain and loss, but the Self remains
unchanged.  Was the Self different when there was gain, and was the Self
different when there was a loss?  Was it someone else at that time ?   If the
Self did not remain the same at all times, then would I be able to have the
experience of gain and loss?  Who is it that has knowledge of both - gain and
loss?  It is only the one who remains the same (unchanged) at all times.  Self
remains totally unaffected.  Only the mind and intellect are affected.

   Those great realized Souls, from childhood to old age, experience loss of
hearing and vision, diminished ability to walk and move around,  but is there
any change in their essential knowledge?  This body, sense organs, mind,
intellect all are continuously changing.  If any of these change, and one part
becomes affected then what happens?  Becoming one with them (blended),  the Self
believes itself to be happy and sad.  This is a gross mistake that is made. 
Therefore let us become firm about this point, that the Self remains the same at
all times.  It is the same one that was present during the time of sorrow and
during the time of joy.   Swasth means remaining established in the "Self",
without blending with that which comes and goes.  "Samadukhah sukhah swasth." 
(Gita 14:24).  Becoming happy and sad, by blending with that which comes and
goes, is remaining established in Nature (prakritisthih).   "Puruvah
prakritisthitoh hi bhukte."  (Gita 13:21).  Self is not
  established in Nature, but intentionally it becomes established in Nature. 
Self is neither in happiness, nor in sorrow, nor in gain, nor in loss, nor in
birth, nor in death.  It remains apart from all of these.  But intentionally it
grabs hold of these and pulls them and takes hold of them, and hence becomes
happy and sad, and then it says "I have not advanced spiritually ".    The
defects are there in the inner senses, but by identifying with them, the Self
accepts these defects in itself and thus experiencs pleasure and pain.

   Simply stick to the fact that the Self is the same at all times and remain
established in the Self.

   Ram Ram

     From "Benedictory Discourses" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Shravan Shukla Purnima, Vikram Samvat 2063, Budhvar
   9th August, 2006

   Gist:   Man of steady wisdom, is one who abandons all desires and cravings of
the mind, with senses under perfect control, he is contented in the Self.  He is
unperturbed in all situations, free from passion, fear, anger and attachment. 
Sense objects completely cease to be for one who has attained God realization.

   Man of Steady Wisdom (Gita 2:54 -  60)





   Dialogue between Arjuna and Lord Krishna

   Question:   "What is the mark of a man of steady wisdom, one who is stable of
mind and established in equanimity?"
   The Lord spoke:  When a man abandons all desires and cravings of the mind and
by him self he is contented in the Self,  then He is called a man of steady
wisdom (sthithprajya).    (Gita 2:54-55)

   Question:  How does a man of steady wisdom speak?
   Answer:  Oh Brother, He whose speech is not of an ordinary nature and activity
based, rather the speech is of special expression (bhava); he who remains
unperturbed in when faced with sorrow in present relations, and who does not
crave for happiness; he who is free from passion, fear and anger, that
contemplative one is considered a man of steady wisdom.  He who remains free
from attachment in all situations and he who is neither elated when faced with
favorable situations and hates unfavorable situations.  He who has these
qualities his intellect has become steady, that is he has made a firm
determination to attain only God Realizations - he has become a siddha.  (Gita
2:56-57)

   Question:  That man with a steady wisdom (sthith pragya) how does he sit,  Oh
Lord?
   Answer:  Like a tortoise that withdraws all its six limbs from all directions,
similarly this Karma Yogi (man of action),  withdraws and moves away his mind
and all his senses and their related sense objects.  At that point he becomes
man of steady and stable wisdom.  (Gita 2:58)

   Question:  Inherently, how does one recognize the withdrawal of senses from
their sense-objects?
   Answer:  Sense-objects cease for he who does not partake in enjoyment with the
senses, but due to body consciousness, a subtle taste for enjoyment of pleasure
remains.  However, on attainment of God,  this relish for enjoyment also comes
to an end.  (Gita 2:59)

     Ram Ram

     From "Gita Madhurya" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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To read online spiritual books, please visit
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: Shree Hari :

Bhadrapad Krishna Pratipada, Vikram Samvat 2063, Guruvar
   10th August, 2006


   Gist:  Mind can easily be swept away, even for a self-controlled wise man,
therefore having controlled all the senses, one should depend on only God and
become free of worries.  However, if one does do this, one is likely to dwell on
sense objects, which will lead to attachment, which in turn will lead to desire
for them.  Unfullfilled desires will result in anger, which thenl leads to
delusion, loss of memory, finally lack of discrimination and reasoning.  This
inability to reason will result in complete ruins.

   Taste for Enjoyment and their Result - Gita 2:60-63

   Dialogue between Arjuna and Lord Krishna

   Question:  What can go wrong when one has a taste for enjoyments?
   Answer:  So turbulent by nature are the senses, as they forcibly carry away
the mind to the sense-objects,  even for the wiseman, who practices
self-control.  (Gita 2:60)

   Question:  What should be done to do away with this taste, O Lord ?
   Answer:  Having controlled all the senses, one should depend on Me and
depending on Me, he should be free from all worries.  Thus the intellect of the
person whose senses are controlled is stable.  (Gita 2:61)

   Question:  What will happen if one does not depend on You?
   Lord:  By not depending on Me, one will dwell on the sense objects.  (Gita
2:62)

   Question:  What will happen by dwelling and brooding on the sense objects?
   Answer:  By constant dwelling on sense objects, one will develop attachment
for them.  (Gita 2:62)

   Question:  What will happen when there is attachment ?
   Answer:  From attachment will spring forth desire to attain those objects. 
(Gita 2:62)

   Question:  When desire sprouts to attain those objects what will happen ?
   Answer:  When there are obsticals in the fulfillment of desires, then from
these unfulfilled desires, anger will sprout forth. (Gita 2:62)

   Question:  What will be the result of anger?
   Answer: From anger, delusion will arise.   (Gita 2:62)

   Question:  What will be the result of delusion?
   Answer:  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)

   Question:  What will be the result of loss of memory and confusion?
   Answer:  From loss of memory and confusion, there will be loss of intellect
i.e. inability to reason and inability to discriminate.  All in all, he will
lose the power of being able to reason what he should do and what he should not
do at this time.    (Gita 2:62)

   Question:  What will be the result of loss of this discrimination, this
reasoning?
   Answer:  From inability to reason, he will go to complete ruins.  (Gita 2:63)

   Ram Ram

     From "Gita Madhurya" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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: Shree Hari :

Bhadrapad Krishna Pratipada, Vikram Samvat 2063, Guruvar
   10th August, 2006

   CORRECTED VERSION


   Gist:  Mind can easily be swept away, even for a self-controlled wise man,
therefore having controlled all the senses, one should depend on only God and
become free of worries.  However, if one does not control the senses and does
not depend on only God, one is likely to dwell on sense objects, which will lead
to attachment, that in turn will lead to desire for objects of senses. 
Unfullfilled desires will result in anger, which then leads to delusion, loss of
memory, finally lack of discrimination and reasoning.  This inability to reason
will result in complete ruins.

   Taste for Enjoyment and their Result - Gita 2:60-63

   Dialogue between Arjuna and Lord Krishna

   Question:  What can go wrong when one has a taste for enjoyments?
   Answer:  So turbulent by nature are the senses, as they forcibly carry away
the mind to the sense-objects,  even for the wiseman, who practices
self-control.  (Gita 2:60)

   Question:  What should be done to do away with this taste, O Lord ?
   Answer:  Having controlled all the senses, one should depend on Me and
depending on Me, he should be free from all worries.  Thus the intellect of the
person whose senses are controlled is stable.  (Gita 2:61)

   Question:  What will happen if one does not depend on You?
   Lord:  By not depending on Me, one will dwell on the sense objects.  (Gita
2:62)

   Question:  What will happen by dwelling and brooding on the sense objects?
   Answer:  By constant dwelling on sense objects, one will develop attachment
for them.  (Gita 2:62)

   Question:  What will happen when there is attachment ?
   Answer:  From attachment will spring forth desire to attain those objects. 
(Gita 2:62)

   Question:  When desire sprouts to attain those objects what will happen ?
   Answer:  When there are obsticals in the fulfillment of desires, then from
these unfulfilled desires, anger will sprout forth. (Gita 2:62)

   Question:  What will be the result of anger?
   Answer: From anger, delusion will arise.   (Gita 2:62)

   Question:  What will be the result of delusion?
   Answer:  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)

   Question:  What will be the result of loss of memory and confusion?
   Answer:  From loss of memory and confusion, there will be loss of intellect
i.e. inability to reason and inability to discriminate.  All in all, he will
lose the power of being able to reason what he should do and what he should not
do at this time.    (Gita 2:62)

   Question:  What will be the result of loss of this discrimination, this
reasoning?
   Answer:  From inability to reason, he will go to complete ruins.  (Gita 2:63)

   Ram Ram

     From "Gita Madhurya" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
http://www.swamiramsukhdasji.org/swamijibooks/

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: Shree Hari :

Bhadrapad Krishna Tritiya, Vikram Samvat 2063, Shanivar
   12th August, 2006

Gist:  Pride is at the root of seeing faults in others.  Also, impurities in
inner senses, makes us see faults.  We have no right to think of others as bad. 
By not seeing others as bad, solid and pervasive goodness automatically arises
from within.  To remove our flaws, to protect our innocence, we should not see
faults in any one, neither in ourselves nor in others.  Therefore, let us not
see faults in others, as no one benefits from this.


Do Not See Faults in Others

   It is because of pride in our own qualities that we see faults in others, and
by noticing faults in others, our pride gets more grounded and becomes even
stronger.

   A Spiritual aspirant who desires to remove his faults, must not look at the
faults of others.  By seeing other's faults, he thus reinforces his own faults,
and by associating with those faults, new faults start to arise.

   By seeing faults of others, neither we will be benefited nor the other.

   The more impure one's inner faculties are, the more he notices the faults of
others.  Just like a radio tunes to a particular frequency, so the impurities in
the inner senses, tunes into and catches the frequency of more faults.

   If you desire that no one should think of you as bad, then you have no right
to think of others as bad.

   By not thinking of the others as bad, goodness arises from within.  That
goodness which arises from within, is solid and pervasive.

   If you wish to protect your innocence, do not see faults in any one, neither
in yourself nor in others.

Ram Ram

     From "Drops of Nectar" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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: Shree Hari :

Bhadrapad Krishna Chaturthi, Vikram Samvat 2063, Ravivar
   13th August, 2006

   Gist: Eternal pleasure that is ever fresh, ever increasing is possible when we
stop seeking perishable pleasure.  By detaching from this world, maintaining
equanimity in all situations and devoting our lives to making others happy we
will surely attain everlasting pleasure.

   Eternal Pleasure

   As long as we continue to seek perishable pleasure till then we cannot acquire
everlasting bliss.

   The enjoyment of perishable pleasure turns stale and comes to an end; while
God's everlasting pleasure and joy, remains ever fresh and alive, and increases
every moment.

   In seeking pleasure for ourselves, we gain pleasure that is perishable, and on
making others happy, we enjoy everlasting pleasure.

   What ever pleasure we gain through detachment with this world, could never be
gained by our attachment to it.

   One who rises above pleasure and pain, he attains bliss, in this human birth.

   Ram Ram

     From "Drops of Nectar" in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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Solutions to disharmony in the family
: Shree Hari :

Bhadrapad Krishna Shasthi, Vikram Samvat 2063, Somvar
14th August, 2006, Monday

Gist:  The cause of most fights is selfishness and pride.  It is wanting things
to happen our own way. A true member of a family is he who thinks of the welfare
of all the members. He is concerned about the performance of his duties and
protection of other's rights.  He is clear about his aim of spiritual upliftment
under all conditions.  Love, harmony and joy evolves automatically by
renunciation of selfishness and pride.

Solutions to disharmony in the family

Question:  What is the root cause of quarrels, fights, lack of peace and lack of
harmony in the family?
Swamiji:  Every being wishes that things happen according to his wishes.  Each
one is seeking favorable circumstances for himself. Each one wants to fulfill
his own desires.  He wants to lead a relaxing, comfortable and luxurious life. 
And he longs for his own glory.  All in all, he is seeking his own self interest
and selfishness.  Such individuals due to their selfishness, are the cause of
most quarrels, fights, disquietude in the family. Even dogs play well together,
until the time food is served, at which time they begin to fight for food.  The
cause of these fights in not the food, but the selfish nature.

In a household, those who only desire their own happiness and comfort are not
true family members, rather they are individuals.  A member of a family is he
who wishes and works towards the welfare of all the members, young, old, and
all.  Those who desire peace in the family and do not wish any quarrels, they
must see to the performance of their alloted duties, and at the same time
protecting the rights of others.  They must do his assigned duties in life and
engage in welfare of others.  They must honor and respect all members and
provide happiness and comfort to them all.

Questions:  How to maintain love, happiness and peace in the family?
Swamiji:  When a man forgets his main purpose and aim in life, then all 
obsticles and calamities take place in the family.   If his goal is firm and
alive that under all conditions he will attain spiritual upliftment, then he
does not concern himself of happiness or adversity.  Also he find no difficulty
in renouncing his selfishness and pride.  When one renounces selfishness and
pride, then there is no obsticles or disharmony in the relationship.  The main
impediments in any relationship is when a person wants things to happen his way.
He wants his words to hold weight, his desires to be fulfilled or all are for
his own self interest.

On the other hand, when one thinks about how to do good for other members, how
to lead them to benediction, how to honor and provide comfort for them, and he
lives by imbibing these thoughts, then all members of the family become happy. 
Even if sometimes a member becomes displeased, his displeasure will not persist,
becauses after giving some thought he will realize that whatever has been done
is only for their own welfare.  As a boy having an inclination to sports and
games dislikes studies, but overall understands that studying will do him good,
similarly even if the person may not initially understand, but he will certainly
understand this in due course.  Even if later he does not understand, there is
an inner satisfaction that the intention and conduct was good and that he
thought of his welfare.  Moreover we will have an inner strength that the point
we expressed is true and solid.

If members live lovingly with one another, the atmosphere will be full of peace
and happiness and love evolves automatically by renunciation of selfishness and
pride.

From "How to lead a Householder Life"  in English by Swami Ramsukhdasji

Ram Ram

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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To read online spiritual books, please visit
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P.S: Please pass on this message to whomever you think would benefit from the
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: Shree Hari :

Bhadrapad Krishna Chaturthi, Vikram Samvat 2063, Ravivar
14th August, 2006

Gist:  The cause of most fights is selfish nature; wanting things to happen his
own way. A member of a family is he who thinks of the welfare of all the
members. He is concerned about the performance of his duties and spiritual
upliftment under all conditions.  Love, harmony and joy evolves automatically by
renunciation of selfishness and pride.

Shree Hari

Question:  What is the root cause of quarrels, fights, lack of peace and lack of
harmony in the family?
Swamiji:  Ever being wishes that things happen according to his wishes.  Each
one is seeking favorable circumstances for himself. Each one wants to fulfill
his own desires.  He wants to lead a relaxing, comfortable and luxurious life. 
And also longs for his own glory.  All in all he is seeking his own self
interest and selfishness.  Such individuals due to their selfishness, are the
cause of most quarrels, fights, disquietude in the family. Even dogs play well
together, until the time food is served, at which time they begin to fight for
food.  The cause of these fights in not the food, but the selfish nature.

In a household, those who only desire their own happiness and comfort are not
true family members, rather they are individuals.  A member of a family is he
who wishes and works towards the welfare of all the members, young, old, and
all.  Those who desire peace in the family, and does not wish any quarrels, he
must see to the performance of his duties, and protecting the rights of others. 
That is he must do his assigned duties in life, and engage in welfare of others,
He must honor and respect them and provide happiness and comfort to them.

Questions:  How to maintain love, happiness and peace in the family?
Swamiji:  When a man forgets his main purpose and aim in life, then all 
obsticles and calamities take place in the family   If his goal is firm and
alive that under all conditions he will attain spiritual upliftment, then he
does not concern himself of happiness or adversity.  Also he find no difficulty
in renouncing his selfishness and pride.  When one renounces selfishness and
pride then there is no obsticles or disharmony in the relationship.  The main
impediments in any relationship is when a person wants things to happen his way.
He wants his words to hold weight, his desires to be fulfilled or all are for
his own self interest.

On the other hand, when one thinks about how to do good for other members, how
to lead them to benediction, how to honor and comfort them, and he lives by
imbibing these thoughts, then all members of the family become happy.  Even if
sometimes a member becomes displeased, his displeasure will not persist,
becauses after giving some thought he will realize that whatever has been done
is only for their own welfare.  As a boy having an inclination to sports and
games dislikes studies, but overall understands that studying will do him good,
similarly even if the person may not initially understand, but he will certainly
understand this in due course.  Even if later he does not understand, there is
an inner satisfaction that our intention and conduct was good and we thought of
his welfare.  Moreover we will have an inner strength that the point we
expressed is true and solid.

If members live lovingly with one another, the atmosphere will be full of peace
and happiness and love evolves automatically by renunciation of selfishness and
pride.

What can we do if inspite of all our efforts our spouse is not pleased with us?
A very subtle desire for happiness, is the reason for such thought.

From "How to lead a Householder Life"  in English by Swami Ramsukhdasji

Ram Ram

To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
http://www.swamiramsukhdasji.org/swamijibooks/

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http://groups.yahoo.com/group/sadhaka/

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: Shree Hari :

Bhadrapad Krishna Saptami, Vikram Samvat 2063, Mangalvar
15th August, 2006,  Tuesday

   Gist:   Egotism is the root of all evil.  It is  very dangerous and extremely 
difficult to escape from it.  Believing and understanding with a firm resolve
that whatever good qualities are observed in us, they are all God's, with this
understadin  the egotism can be wiped out.   A spiritual aspirant must remain
very vigilant

   With respect to "Egotism" it has been said in Ramayana -

   "Sansrut mool soolprad naanan, sakal sauk daayak abhimaana."   (Manasa 7:74:3)

   All devilish tendencies, bad qualities, evil actions, operate under the
umbrella of "Egotism." (arrogance, conceit).   "I am" - this feeling of "I-ness"
is not as bad as Egotism.  Being a part of God, the Self (Atma) is flawless and
without qualities.  But thinking that I have -  good qualities, desirable
abilities, knowledge, smartness, I can speak well, I can explain well -  in this
manner with comparison to others, where we see something significant in our
selves, that is a major fault.  If we see anything great in our self, whether it
be through worship, meditation, through chanting devotional songs, or through
repeating God's holy name or see smartness in our self, then that is egotism. 
By whatever means we find something special in our self, that is egotism.   This
egotism is very dangerous and it is extremely  difficult to escape from it.

   This egoism can come due to one's caste, color, creed, stage in life,
knowledge, intelligence and many other forms of arrogance and conceit.  I know
the Gita by heart, I can read the Gita, I have an indepth understanding of the
meaning and expressions of the Gita,  these are all different forms of pride
which can lead to one's downfall.  That which is good, excellent, significant,
to consider these as ours is what results in egotism.  This pride and arrogance
cannot be rooted out by our self, it needs the grace of God to root it out.  The
more effort we put into getting rid of this egotism, the more it becomes firmly
established.  The more ways that you find to wipe out the pride and arrogance,
then the solutions it self will increase your egotism.  Therefore it is very
difficult to get rid of Egotism.  On this subject a spiritual aspirant must
remain very vigilant.  A spiritual aspirant must keep in mind that whatever good
qualities he has, are not his own, rather they
  have come from God.   Therefore those at greatness should be understood as
being God's, not ours.   Whatever special qualities that are seen in us, are
given to us by God - believing and understanding with a firm resolve that they
are all God's, the egotism can be wiped out.

   Ram Ram

   From   "Mere toh Giridhar Gopal, dusero na koi" in Hindi by Swami
Ramsukhdasji.


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: Shree Hari :

Bhadrapad Krishna Astami , Vikram Samvat 2063, Budhvar
   Shri Krishna Janmashtami Vrat (Smart)
16th August, 2006,  Wednesday

   Gist:  This body and this world have not stayed with anyone.  Attempting to
hold on to them, is like grabbing on to darkness, which is totally futile. 
Renounce them!   Peace follows from renouncing that which is impermanent.  To
renouce means not to leave these things, but simply do not consider them as
yours and for you.  It is only the existence of the real (God), that makes the
existence of the unreal (world / life) possible.

   Renounce That which is Not Yours

   This body and all worldly objects are moving towards destruction every single
moment.  Till today,  these things have not remained with anyone, then why would
they remain now?  These things that come and go,  give them a vacation from your
side.  If they come then it is wonderful.  If they do not come, then too it is
wonderful.   This is the meaning of "Sacrifice" or "Renounce"  (tyaag).   When
we sacrifice from our inner core, then immediately peace will follow.

   "Tyaagaatshaantiranantaram" (Gita 12:12).  Sacrifice (renunciation)  does not
mean to leave wealth, property, family, etc and run away.  By leaving these,
wherever you go, this body will remain with you.  This body is also a friend of
those things that you renounced (money, possessions, property).  By having a
relationship with this body, we have a relation with this entire Universe, this
worldly life and all objects and things.   This body is the seed of this very
life.  With this seed an entire forest can be created.  Therefore in essence we
are not to leave these things, but simply we are to not consider them to be ours
and for us.  By not considering them as ours, all worries will come to an end. 
When a girl becomes youthful, the parents worry about her.  But when a good man,
home and family is found for her marriage, all worries come to an end.  The
daughter is the same, and we are the same,  but after marriage even if the
daughter is sitting at home, we do not
  worry about her, because we have reached an understanding that she is no longer
ours.   Similarly this body too is like our daughter.  We have to take care of
it, but we are not to consider it ours.  Take this body, in the form of your
daughter, turn it over to God and become free of all worries.

   Till today no one has been able to keep this body and the worldly objects. 
Many have become great ascetics, and have received many boons, but no one was
able to keep this body.  No one is capable to keeping this body.  Then what is
to be gained in  false attempts to keep this body with us?   Attempts at keeping
very close to us, this body, wealth, property, buildings, family etc. is like
grabbing hold of darkness.  Can we grab, lift and throw darkness out of the
house ?  And if someone lights a lamp in an attempt to see darkness, then do you
believe they can see darkness?   In the same manner, attempting to see
(understand) life and this world is futile, as nothing will be gained.  Because
this unreal world has absolutely no independent existence.   Only the existence
of the real (God), makes the existence of the unreal (world / life) possible.

   Ram Ram

   From   "Sadhako ke Prati" in Hindi by Swami Ramsukhdasji.

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Bhadrapad Krishna Navami, Vikram Samvat 2063, Guruvar
   Shri Krishna Janmashtami Vrat (Vaishnav)
17th August, 2006,  Thursday


   Gist:  Human birth is a rare opportunity that is bestowed on us only to attain
Realization, to attain a kind of happiness that does not have a trace of sorrow,
or  decrease in joy.  Let us have a firm resolve that this birth is only to
realize our true essence (tattva).  Let us not want that which is incomplete and
that which does not stay with us. Exclusivity (single-pointed aim, goal,
objective) is when we only want to realize our true Essence

   Rare Human Birth and it's Exclusive Aim

   In Gita 6:22, there is a very important message.  It states -  "Yam labdhwa
chaaparam laabham manyate naadhikam tatah."  "And having obtained which, he does
not reckon any other gain greater than that,"   and "Yasminnissthato na dukhen
gurunaapi vichaalyate,"  "And established in which, he is not shaken even by the
heaviest of sorrows."  (Gita 6:22).  This means that even when the worst of
sorrows, distressful situations, grief or most unfavorable circumstances come
his way, he is unperturbed and unaffected.   Not only that,  but even if his
body is cut up into pieces then too he remains unaffected and as-is ever
present.  Reaching this state is the goal of human life and it is only to attain
this realization that the human body has been bestowed on us.

   All beings (all species) are already deeply engaged in enjoyment of pleasure
and suffering of worldly pain.   Dogs and donkeys experience pain and pleasure,
and so do the trees.  Rather all species experience pain and pleasure.  If human
beings too waste their entire life only swinging between pain and pleasure, then
this human birth would not be a success.   I have gained, I have lost, I have
united, I have departed, today was very pleasurable, today was very sorrowful,
today I came out a winner, today I lost everything -  such blows come to every
one.   If human beings too continue to be recipient of these blows,  then this
certainly is not success of this human birth.  It is the aim of human life and a
rare opportunity to attain the kind of happiness and joy,  which does not even
have a trace of sorrow, and there is never any decrease in the joy.  Attaining
this essence is the aim of human life.   Therefore at the very onset human
beings must have a firm resolve that
  this birth is only to realize this essence (tattva).  That I have come to this
world, and my work is to only realize my real essence.  I do not want that which
is incomplete and destructable.  If I earn money, it will be incomplete and it
will not remain with me.  If I gain name and fame,  that too will be incomplete
and it will not stay with me.  If I gain knowledge, abilities, rights, position
etc, whatever I gain, all this will be incomplete and it will not remain with
me.  I do not want that which is incomplete and does not stay with me. 
Exclusivity (single-pointed aim, goal, objective) is when we have a firm resolve
that we only want to realize our true essence (Self Realization, God
Realization).

   Ram Ram

   From "Sadhako ke Prati"  in Hindi by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Bhadrapad Krishna Dasami, Vikram Samvat 2063, Shukravar
   18th August, 2006,  Friday


   Gist:  God is the Eternal, Infinite, Imperishable seed of all beings.  All
beings do not have an independent existence apart from God.   This Universe is
born of Him and merges into Him and in the end, only God remains.  This entire
Universe is a manifestation of God.  God being Infinite and Endless, alone
manifests Himself in many different forms, yet He remains One.

   God - The Eternal and Infinite Seed of All - Gita 7:10

   "Bijam maam sarvabhootaanaam viddhi paartha sanaatanam" (Gita 7:10)  "I am the
eternal seed of all beings.  All of them are born of Me, Who am their seed, they
live in Me and in the end, merge in Me.  They without Me have no existence of
their own."   (Gita 7:10).

   An exceptional fact has been pointed out over here.  God is the origin of the
entire Universe.  He pervades everything and exists even when the Universe
perishes.  In this Universe there is nothing else besides God.  But God is not
an ordinary seed.  He is the Eternal seed, and an imperishable seed (Gita 9:18).
He therefore remains the same at all times.  Just like the seed is not seen in a
tree, so too God is not seen in the world.  However, this Universe is born of
Him and merges into Him.  In the end, only God remains.  (Srimad Bhagavata
10:3:25).

   If we think deeply, we come to know that a body is born of parent's sperm and
ovum, which is nourished by foods and grains produced by this earth.  Thus it is
said that this body is born of earth.  In the end it merges into the earth. 
After death a body is either buried or burnt or eaten by animals or birds.  In
either case, it turns back into earth.  Thus the origin and the end of the body
is earth.   It means that in the middle it is also earth, though this is not how
it appears to the physical eye, it can be conceived by thought.   Similarly, by
thinking seriously, the world can be perceived as a manifestation of God. In the
beginning there is only God, and in the end there is only God, therefore in the
middle also there is only God.  In the entire Universe there is nothing else
besides God.  Having created the Universe (the bodies), He has also entered it
(Taittiriypanisad 2:6).  He as the Self (Soul) also abides in these bodies. 
Thus the entire Universe is His
  manifestation.  And the seed of all beings is only God.

   There are several different kinds of human beings in this world.  Each one so
unique in shape, nature, interests, temperatment, assumptions, feelings etc. 
Similarly there are so many different kinds of animals and plants.  There are
three main colors, and by the blending of these three,  many different colors
are formed.  With each color there are so many differences that two men do not
perceive a color the same.  In this Universe any two things that appear similar,
are not really similar.  In spite of so much diversity, the seed of the Universe
is only One.  God alone manifests Himself in many different forms, yet He
remains One.

   God is limitless.  To this date, whatever has been written, whatever has been
thought of, whatever has been said, whatever has been assumed, after combining
all of this, yet knowledge of God remains incomplete.  Not only this, even God
Himself cannot describe the full details about Himself.   If He is able to
describe it,  how will He remain Infinite and endless?

   Ram Ram

   From "Sadhak Sanjivani"  in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Bhadrapad Krishna Ekadashi, Vikram Samvat 2063, Shanivar
   19th August, 2006,  Saturday

   Gist:  Those with demoniac tendencies are seeped in mundane and worldly
worries for the sustainance of their livelihood.  These worries are due to
ignorance.  God provides the necessities of life to beings.  There is no
certainty that on having wealth and possession, one will be able to utilize
them.  Sustainance of life is not dependent on material possessions.  Those
possessing a demoniac nature, do not understand this and think everything came
to them due to their worries, planning and individual effort, or else they would
die.

   Sustainance of Life is Independent on Effort and Possessions - Gita 16:11

"Obsessed lifelong with innumerable cares that end only with death, steeped in
the gratification of desires and accumulation of wealth as the highest aim, and
convinced that, that is the end-all."    (Gita 16:11)

   Those individuals with demoniac tendencies are beset with innumerable cares,
worries and anxieties till they die.  There is no end to their worries.  The end
outcome for people who worry is the endless cycle of birth and death.

   Worries are two types -  the spiritual and the mundane.  Those who are
concerned about their salvation, think about how can they attain God
Realization, Self Realization?  How can they become firmly establish in the goal
of attaining that Ultimate and Supreme Consciousness ? These individuals with
spiritual concerns are noble.   But people possessing a demonaic nature, are not
beset with spiritual worries.  They are obsessed with worldly cares and worries,
as to how they can maintain honor, praise, fame, and prestige? How to live long?
What would happen to their family, wealth and property after their death and so
on? Without money, how will they sustain?  Without money, how will the
maintenance of their home and household carry on?  etc.

   But the fact is that a man is worried uselessly, out of ignorance.  The Lord,
continues to provide the necessities of life to all beings.  In fact many things
will remain unconsumed, while "call of death" arrives at the doorstep.  Even
when a dispassionate saint dies, he leaves behind his loin cloth and a pot made
of hollowed gourd.  Similarly most individuals die leaving behind a number of
things.  It is expected that when man dies, his wealth and possessions remain
behind, being of no avail to him.

   There was a very rich man.  He build a house of steel, similar to a safe, and 
he stored his jewels, precious stones and ornaments there.  The house doors
could be unlocked only with a key.  One day he went into the house and by
mistake shut the door, but the key was left outside.  Being without food, water
and air for number of days, on his death bed he wrote "Inspite of being covered
with wealth, gold, silver, precious gems and possessions, I am dying, because I
have no food, water or air."  Inspite of having all material possessions, it is
not necessary that one can remain alive.    Just like a doctor stops a man who
is suffering from a severe stomach disease, from eat delicious foods to protect
him from dying.  Therefore there is no certainty that on having wealth and
possession one will be able to utilize them.

   The dispassionate ascetics who do not possess even a single penny, get the
necessities of life and often more than is required, according to their destiny.
Therefore sustainance of life is not dependent on efforts and material
possessions.  Saint Tulasidas declares,  "God first determined the destiny of a
being, and then bestowed upon him this human body. Therefore why must we worry ?
Let us instead devote our self to worship and adoration of God."  Similarly
there is another saying, "God provides clothes, wood, and fire even for a dead
body, so if a living man worries about his livelihood, he is very unfortunate." 
Saint Ramdas also declares,  "An ascetic possesses neither food nor cattle(for
milk) nor any money, but at meal-time, he receives the needful."

   However, those possessing a demoniac nature, do not understand this.  They
think that they obtain things due to their worries, their desires, their
thinking and planning and then putting efforts and if they do not do so, they
will die of starvation.

   Ram Ram

   From "Sadhak Sanjivani"  in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

For full pravachans in Hindi please visit www.swamiramsukhdasji.org

To read online spiritual books, please visit
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: Shree Hari :

Bhadrapad Krishna Ekadashi, Vikram Samvat 2063,  Ravivar
   20th August, 2006,  Sunday

   Gist:  He, who casting aside the ordinance of the scriptures, acts according
to his own sweet will, attains neither perfection (purification of the inner
sense), nor happiness, nor the Supreme Goal.


   Inner Expression is Most Important in Spiritual Upliftment - Gita 16:23

   "Yah Saastravidhimutsrjya vartate kaamakaaratah
   na sa siddhimavaapnoti na sukham na paraam gatim."   (Gita 16:23)

   "He who having cast aside the ordinances of scriptures, acts in an arbitary
way, according to his sweet will, attains, neither perfection, (purity of inner
sense) nor happiness, nor achieve the Supreme Goal.  (Gita 16:23)

   Yah Saastravidhimutsrjya vartate" Here God is talking about the people who
perform actions such as sacrifice, offer charity and do good to all others
according to their own unrestrained self-will, in an arbitrary way, disobeying
the ordinances of scriptures.  These individuals attach importance only to the
seemingly outward good activities, and do not bother to get rid of their inner
evil tendencies such as desires, anger and greed.  Even other people see and
give importance to only the outwardly actions and behavior.   Individuals who
truly understand and know the inner expressions, intentions, righteousness,
integrity of another individual are very few.  But in reality the inner
intentions and expressions are most important.

   People with demonaic tendencies have evil feelings within, but project
themselves to be great ascetics and sacrificers on the outside.  Being proud of
their outward good actions, they punish and scold others.  It is because of
their bodily pride that their virtues are transformed into evil, their glory
into blame, and their renunciation into attachment and pleasure which lead them
to their downfall and ruin.  Due to the internal evil propensities, they
sacrifice the scriptural teachings and they act in a arbitrary way, according to
their own sweet will.

   A patient plans to avoid unhealthy diet, and intends to take a wholesome meal.
But out of attachment, eats things that worsen his disease.  Similarly, these
people from their own view-point, attempt to do good actions, but evils such as
desire, greed, anger take them under their sway and they act in an arbitrary
way, disregarding the ordinance of the scriptures and are thus damned.

   "Na sa siddhimavaapnoti"  Those possessing demoniac nature, perform supposedly
good actions, such as religious sacrifice etc., casting aside the ordinance of
scriptures.  Thus they may attain benefits like wealth and honour etc, but they
do not attain perfection in the form of purity of heart.

   "Na sukham" -  They do not attain Saattvika happiness because in their hearts
the burning feeling of desire and anger etc persists.  They may derive pleasure,
born of contact with objects, which are only sources of sorrow (Gita 5:22)

   "Na paraam gatim" -  They do not attain the Supreme Goal, because firstly they
do not believe in it.  Moreover, actions performed out of desire, anger, and
greed are not conducive to attainement of the Supreme Goal.

   Even though the actions they perform are good, but due to evil propensities
such as desire (Lust), greed, anger and pride, which are stumbling blocks, they
are unable to  attain perfection, the Supreme Goal.

     Ram Ram

   From "Srimad Bhagavadgita - Sadhak Sanjivani"  in English by Swami
Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Bhadrapad Krishna Trayodashi, Vikram Samvat 2063,  Somvar
   21th August, 2006,  Monday


   Gist:  Sense of "Mine", leads to desires, makes one selfish, narrow and
finite, and in turn unable to serve.  One who renounces the sense of "mine", can
easily renounce desires, the root of all sorrows and suffering.  All desires can
never be satisfied, resulting in pain of unfulfilled desires and dependency on
desired objects.  Thus, one can become happy forever. One must never lose heart
in achieving this aim.

   Sense of  Mine - The Root of Selfishness, Sorrow and Suffering

   Some people doubt as to how their body will function and how they will be able
to serve their family or society without a sense of "Mine"  (possession).  But
the fact is that a sense of mine causes an obstacle in serving the body, family
or society.  The body of a man, who is free from the sense of Mine, is very well
maintained and real service is rendered to the family and society by such a man.
He who has a sense of possession over his body, cannot serve the family. He who
has a sense of mine for the family, cannot serve the society.  He who has a
sense of mine for the society, cannot serve the country.  He who has a sense of
mine for the Country, cannot serve the World.  It means that because of the
sense of mine, he becomes narrow and finite.  Having a disinclination for
serving others, he becomes selfish.

   Therefore for a spiritual aspirant, it is very essential to renounce the sense
of mine.  When a spiritual aspirant has a burning desire to renounce the sense
of mine, it becomes very easy from him to renounce it. The reason is that when a
spiritual aspirant has a disinclination for the world, and wants to have an
inclination for God from the core of his heart, then the entire world and God,
Himself are ready to help him.  Therefore, a spiritual aspirant should never
lose heart in achieving his aim.  He can attain his aim with minimum effort and
within a very short span of time.  This is because God has bestowed upon him
this human body by His immense grace, so that he may attain the aim of human
life -

   "Kabahunk kari karunaa nar dehi.   Dait is binu hetu sanehi."  (Manasa,
Uttara,  44:3)

   It is because of the sense of "Mine" that desires are born.  If we have the
sense of mine with this body, the need of the body will become our need i.e. we
will have desire to get food, water, clothes, house etc.  As soon as a spiritual
aspirant renounces the sense of "mine", he becomes capable of renouncing
desires.  This is because the body and the world are made of the same material.
This body cannot be separated from the world.  Therefore once the sense of
"Mine" with the body is annihilated, the worldly desires automatically come to
an end.

   The sense of "Mine" in the things which are acquired and lost, gives birth to
desires.  All desires of even a single person have never been satisfied till
today, nor will they be fulfilled, nor can they be satisfied.  The desires which
have been fulfilled, their consequences are also painful.  The reason is that if
a desire is fulfilled, it gives birth to several other new desires and thus the
pain of the new unfulfulled desires persists the same.  A man holds that on
fulfulling a desire he has become independent, but in reality he has become
dependent on the things which he desired.  It is because of heedlessness, he
feels happy in dependence.  To free him from this dependence, God by His
blissful providence causes sorrows for him.  But he being sad, slights that
blissful providence.  If he, instead of being sad from the sorrow, tries to
discover the reason for his sorrow and gets rid of his desire, the root of
sorrow and sufferings, he will become happy forever.

       Ram Ram

   From "Sahaja Sadhana"  in English by Swami Ramsukhdasji

   To gain clarification on the topic discussed in these daily messages, please
send your questions to: gita-talk@yahoogroups.com

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: Shree Hari :

Bhadrapad Krishna Chaturdashi, Vikram Samvat 2063,  Mangalvar
   22nd August, 2006,  Tuesday

   Gist:  Oh Lord!  Whatever You wish, You may do to me.  Grant me contentment in
whatever You wish of me.   You are entirely responsible for Me.  However I am, I
am Yours. Besides You, no one else is mine.  Only You can grant me my salvation.
It is Your very nature to be compassionate and grant salvation, therefore being
Your very own,  take me in, as I have come to Your refuge.

   Prayer to God - However I am,  I am Yours

   Oh Lord!  I do not have the strength even to maintain my own house.  I am only
reliant and dependent on Your grace.  What else do I have to do Oh Great King! 
You only tell me.  However I am, I am right here in front of You.  Now, whatever
You wish, You may do to me.   And in Your wishes, let me be content, and this
contentment too, You only provide to me.  Then there willl be no end to my joy.


   Oh God!  the Lord of the poor!  the Purifier of the sinful!  the Protector of
the helpless!  Even the sinful ones attain salvation by You, even those that are
incapable, you make them capable.  It is all entirely up to Your wishes.  Only
You understand this my Great King!  Oh Lord!  Even if I am the worst of sinners,
I am still Yours.  If I am less sinful, I am Yours.  And even if I am sinless, I
am still Yours.  Only You will have to grant My salvation.   You and only You
are entirely responsible for Me.  However I am, I am only Yours.  If I am a
devotee, then you are the object of my worship.  If I am sinful,  You are the
purifier of the sinful ones.  It is only You that grants salvation to Your
devotees, as well as, the sinful ones.  Besides You who else is mine?  If I
become pure, then many are likely to accept me as theirs.  But no one is willing
to accept the impure ones as their very own.  But You are there for everyone. 
If I am good, I am Yours, If I am bad, then
  too I am Yours.  Besides You, who else can I take refuge in?  Besides You, No
one else is Mine.  Only You can grant me my salvation.  The most impure ones are
also purified by You.  Even the worst of sinners is granted salvation by You.  
I am a part of You, and I am born of You.  However I am, just as I am, I am
Yours.

   Shabari said -
   "Adham ke adham adham ati naari, teenh mahm mein matimand aghaari."  (Manasa,
Arandya, 35:2)

   Even for Shabari, You were the only one to grant her salvation.  Besides You,
who else is there that will grant salvation to the wretched lowliest of the low.
You can encounter many people that are indifferent to the lowly.  Everyone hates
the lowly and the sinners, but instead You,  purify them.  The responsibility of
purifying them is on You; because these sinners are Your very own, since You are
the Purifier of the sinful ones.  Therefore, why must we be concerned whether we
are little sinful or the worst of sinners?

   Only you have granted salvation to the worst of sinners and salvation even to
the butchers and even to the worst of thieves and dacoits.  It is Your very
nature.  Therefore Oh Lord!  only You will have to grant me salvation.  However
I am, I am Yours.  Out of Your compassion, I have come to Your refuge.

   From "Parampita se Praarthnaa" in Hindi by Swami Ramsukhdasji

Ram Ram

To gain clarification on the topic discussed in these daily messages, please
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: Shree Hari :

Bhadrapad Kushotpatini Amavasya, Vikram Samvat 2063,  Budhvar
   23rd August, 2006,  Wednesday

   Gist:  A man established in Yoga, is self-controlled, calm, tranquil at all
times, contented, with mind subdued, he renounces all thoughts of world,
accepting no affinity with the perishable, unattached to the sense objects, or
to his actions or to his own point of view.  Such an equanimous one, unshaken,
performing actions without  motives, conquering his lower self, stands supreme.

   Equanimity - The Mark of a Yogi

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

   Question:  What are the marks of a man who has attained Yoga?
   Answer:  Such a Yogi, ceases to have any attachment either for the objects of
sense or for the actions and he renounces all thoughts of the world.   (Gita
6:4)

   Question:  What should a man do to attain Yoga?
   Answer:  He should raise himself by his own effort and should not degrade
himself; for one's own self is one's friend and one's own self is one's enemy.  
(Gita 6:5)

   Question:  How is his ownself his friend and enemy?
   Answer:  To him who has conquered his lower-self , i.e. who has not accepted
his affinity for the unreal, his own self is the friend; but to him who has not
conquered his lower-self i.e. who has accepted his affinity for the unreal, his
own self acts as the enemy.  (Gita 6:6)

   Question:  What will be the outcome if one's ownself is one's friend?
   Answer:  The self-controlled person, who encounters many situations and
circumstances due to his past actions, but whose mind is perfectly calm in
favorable and unfavorable circumstances, in success and failure and in honor and
dishonor, he attains God.  (Gita 6:7)

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

   Ram Ram

From "Gita Madhurya" in English by Swami Ramsukhdasji

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: Shree Hari :

Bhadrapad Shukla Pratipada, Vikram Samvat 2063,  Guruvar
   24th August, 2006,  Thursday

   Gist:  Everything is God and whatever is happening is God's divine play ! 
Face it and naturally experience it. Only thing required is the feeling, the
inner expresssion (bhava).  God is Everything, therefore even the modes of
nature (prakriti) are evolved from God.   But by being affected by the modes of
nature and considering them to be real and permanent, we become distant from God
and the Truth. Accept that there is no one else besides God, that it is God
alone that has taken these various forms and it is He alone that is manifesting
Himself in infinite forms.

   Everything is God - Gita 6-30

   "Yo maam pashyati sarvatra, sarvanch mayi pachyati
tasyaaham na pranashyaami, sa cha mein ne pranashyati."   (Gita 6:30)

   "He who sees Me in all, and sees all in Me, from him, I am never out of sight,
and he is never out of sight, for Me." (Gita 6:30)

   "Everything is God," whether we see it or don't see it;  whether we understand
it or don't understand it;  whether we experience it or not;  but we must with
firm conviction accept that in essence this is the absolute Truth.  If there is
any thing lacking, by far it is a shortcoming in our belief.  To realize that
everything is God, one does not need to practice anything at all, nor is any
object or thing required.  The only thing that is required is feeling, a deep
seated inner expression (bhava).  We have to only change that expression, that
feeling from within.   When a spiritual aspirant is guided from within, then he
sees that there is no one else besides God, and when the aspirant sees the
external world (baahyuvritti)  then whatever is happening is God's divine play !

   When facing and seeing the external forms of God's creation, i.e. the world,
the nature,  we have become distant and away from God.   But if we face away
from the world, or face the creator of the world (God), then what IS, that which
is existent, will be naturally experienced  -  "Maameva ye prapadhyante
maayametaam taranti te."  (Gita 7:14)

   God also says in the Gita - "Ye chaiva saatvikaa bhavaa raajasaa taamasaasch
ye.  mat evati taanviddhi ne tvaham teshu te mayi."   (Gita 7:12)
   "Whatever entities born of modes of goodness or purity (sattvika), of activity
or passion (rajas) and mode of inertia or ignorance (tamas), know them all, as
evolved from Me;  yet still neither I am in them, nor are they, in Me."   (Gita
7:12)

   God is everything.  God is also in the modes of nature.  The significance of
"Ne tvaham teshu te mayi," is that we must not become influenced or affected by
the modes of nature.  But by being affected by the modes of nature, we become
distant from God.  If we give importance, consider the modes of nature to be
real and permanent and if we disregard God and the Truth, then we will be caught
in the cycle of birth and death - "Kaaranam gunasangodasya sadsadhyonijanmasu"
(Gita 13-21)

   "Everything is only God," Just like when there is snow everywhere, then where
can the snow hide?   Even if there is snow hidden behind snow,  only snow will
be seen.  Similarly when everything is a manifestation of God's divine form,
then how can God hide?  Where will God hide?   Who will He hide from?  The point
here is that it is only God that pervades this entire Universe.   In that God, 
there is neither me,  nor You, nor this,  nor that.  There is neither the past,
nor the future, nor the present.   There is neither heaven, nor hell, nor beyond
the two, nor demi-gods, nor humans, nor demons, nor ghosts.  There are neither
animals, nor birds, nor inert, nor consciousness.  Rather,  besides God there is
nothing else.  It is He alone that has taken these various forms.  It is He
alone that is manifesting Himself in infinite forms.

   Ram Ram

From "Tu Hi Tu" in Hindi by Swami Ramsukhdasji

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: Shree Hari :

Bhadrapad Shukla Dvitiya, Vikram Samvat 2063,  Shukravar
   25th August, 2006,  Friday


   Gist:  Saint or Devotee of God is not a title given to someone with saffron
(/white) robes, rather it is a name given to inner being or expression.  There
are many women and householder saints as well. Merely by thinking of such
personalities, our inner being can become purified. Saints with essential
perfect knowledge, understanding and clarity are a rarity.  All are capable of
becoming a great Soul.  The essential Truth is One, even though the paths are
many and this Truth is easily realizable today.

   Glories of a Saint,  Saints are a Rarity

   In the scriptures,  there is lot that you find about the glories and greatness
of Saints.  Even God has sung about the glories of His devotees.  Saint or
Devotee is not a title given to someone with saffron (white or other) colored
robes, rather it is an internal expression , an inner feeling.   It can be
someone from any walk of life, whether it is a mother, a sister or anyone.

   The minute we think of a Saint, our eyes travel to an ascetic in an Ashram;
because in these Ashrams many have become great Souls and Saints.  Many have
attained essential knowledge and many have become great lovers of God.  But even
among householder there are many Saints.  Among women, also there have been many
such as Meera bai who became a great saint.  Merely by thinking of such
personalities, our inner instruments (inner being) can be cleansed of all
impurities.   There have been extraordinary devotees of God that were
householders.  Not just this, but the most ordinary person, the greatest of
sinners, the worst of all offenders, the most stupid and ignorant of all, can
get knowledge of the essential nature and can become a great Soul (Mahatma).

   In this life, no two individuals are exactly alike in all respects such as in
possession of wealth, inheritances etc;  but in realization of God, all are
equal.  That essence that was realized by Vashistha, Narada, and Sanakadik, that
same essence can be realized today, because that essential Truth, is One.  On
reaching this, all become One.   There can be differences in Spiritual practices
-

   Waterwheel pulling water from a well even though each bucket is separate and
at different heights, but the water pours out of each bucket into the same spot.
Similarly, the difference in the various spiritual practices, are perceived
different for one who has not attained.  However those Great Souls that have
attained God Realization, there is no difference in their essential state.   Due
to the differences in the spiritual practices, there remains the difference in
the various spiritual paths; but on reaching the Ultimate Essence (Truth), they
realize that One Essence.

   Gita,  talks about two paths -  Jnana Yoga (path of Knowledge) and Karma Yoga
(Path of Action, Service).
   "Jnanayogena saankhyaanaam karmayogena yoginaam."  (Gita 3:3)

   For the Salvation of mankind, Srimad Bhagwat says -  "Yogaastrayo mayaa
proktaa nrunaam shreyo vidhitasyaa."

   Jnana Yoga, Bhakti Yoga (path of devotion), and Karma Yoga - these three yogas
are explained.  Similarly dwait, advait, vishisthaadwait, shudhadwait,
advaitaadvait, achintyabhedaabhed and many different paths have been described
in the scriptures.  All of these various paths and their differences are from
the perspective of the practices of the discipline.  But on attaining that
Realization (God, Self, that which is to be Attained), there are no differences.
There are very few that have realized the Ultimate essence, and that have
clearly understood and explained the ways to reach that Essence from the
perspective of each of the paths.  God only knows, if there exists such Saints
in this day and age.  Even after extensive search, there are very few such great
Souls to be seen.  Those that have realized the Truth and those that are not
insistent on following any one particular Organization or Institution are a
rarity.  Saints that have perfect knowledge, perfect
  understanding of that knowledge, those that have with clarity unraveled the
mysterious knowledge are very few and far between.  Even in history they were a
rarity, then what to speak off in this day and age?

     Ram Ram

From "Saadhan, Sudha, Sindhu"  under Sant Mahima in Hindi by Swami Ramsukhdasji

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: Shree Hari :

Bhadrapad Shukla Tritiya, Vikram Samvat 2063,  Shanivar
   26th August, 2006,  Saturday

   The glories of Srimad Bhagavad Gita are truely unusual and extraordinary. What
can I say about this subject?  My speech is incapable of expressing praises of
the Gita.  I do not have any such words, with which I can sing the glories of
Gita.  Gita is filled with such immense expressions (bhava),  that have no end. 
Even men that are recognized for their understanding, they too have no end to
the depth of their expression.  Then what to speak of God's words  -

   "Hari Anant, Hari Katha Anant."  (Manasa, Bala.  140:5)

     God is Infinite, His Name is Infinite, Elaboration on His Essence is
Infinite, then expressions about God, how can that be finite?

Gita is the most unusual and fascinating to a spiritual seeker of any country,
caste, color, creed, community, station in life or disposition.   This is
because, there is no denunciation, nor praise of any creed or denomination. 
Gita deals purely with the essence of True Reality (God); that which is wholely
beyond change in Nature and nature born things, and is ever eternally immutable
and uniform in the midst of the influx and changing (space, time, objects,
beings, circumstances). That Real "Tattva" Essence is ever present in its
perfect form, in each man, wherever and however he is.

The teachings of Bhagavad Gita are singularly divine.  Numerous commentaries
have been written on it and several more are being written, yet new and fresh
ideas continue to surge, in the hearts and minds of saints, seers and sages of
wisdom.  However much thought may be given to this profound celestial Song
(Gita), the meaning and deeper implications thereof, none can fathom in their
entirety.  The deeper they delve into it, the more profound the meanings are to
be found, therein.  When the range of the finer emotions of a learned person is
not easily judged, how can then the magnitude of emotions encased in the words
of God, whose forms and names are infinite, be ever assumed?

Good Men!  Brothers and Sisters !  If you desire your salvation, then you must
engage in deep inquiry of the Gita.  Whether one is the most ordinary person, or
if one is the greatest of Pandits (Priest),  everyone, can get new messages from
the Gita.  Even a person with limited education, if he reads the Gita by taking
refuge in God, and plunges into it, he too will find many many new points.  What
I say now, is not just from  books, but I have seen this in my life, I have
experienced it.

Gita is a book of grace.  Most wonderous, divine and peace giving feelings arise
by its recitation, or taking its refuge.  Great peace of mind is obtained by
it's sheer recitation.

In reality, no person is competent or capable enough to fully sing the glory of
Gita.  Is it then possible for anyone to desribe the glories of the teachings
which are infinitely glorious?

Ram Ram

From "Srimad Bhagavadgita - Sadhak Sanjivani"  in Hindi by Swami Ramsukhdasji. 
To read Srimad Bhagavadgita - Sadhak Sanjivani in HIndi, please visit -
http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevn\
i/main.html

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: Shree Hari :

Bhadrapad Shukla Chaturthi, Vikram Samvat 2063,  Ravivar
   27th August, 2006,  Sunday


Gist of the pravachan given by Swami Ramsukhdasji on May 6, 2005 3:30 pm

Swamiji:   One thought came to my mind, I am asking this of all of you.  All our
brothers and sisters that are engaged in Satsang, among each and every one of
you, is there anyone that is experiencing the presence of God, the rememberance
of God, by one's own Self?  Is it happening of one's own accord, simply,
naturally, and involuntarily (Swabhavik)?  And is this happening in one's sleep,
as well as, when awake?  Is it happening all the time? Is there anyone that is
engaged 24 hours in intense attachment and longing for God? Is there anyone that
has to do nothing to remember God?

On one side there is "doing" (to do something to remember God)  and another is
"being," i.e. God "IS".  Naturally and innately (Swabhavik), simply and
automatically God "IS."   Absolutely nothing has to be done to remember Him. He
is ever-present, He simply IS.  That which happens naturally, does not have to
be remembered.  God does not have to be remembered.  Wherever you are, whatever
you are doing, while waking, sleeping, sitting, standing, walking, in both
waking state and sleep state is there a longing for God?  Others things have to
be done, but worship of God is natural (swabhavik).  For such an individual,
even if he falls asleep, then in his dreams the same worship, the same thought
about God continues.

Is this kind of intense longing for God in you?  Any of you, please tell me?  If
you are hesitant to approach me, do so in private,  take an appointment to see
me.

Yesterday,  I asked those who stay with me the same question, but the response
was not so satisfactory.  Brothers / sisters if you have this longing, whoever
you are, if you are experiencing this feeling that I have expressed today, then
let me know.

Sadhak:   Such has not happened so far, but we desire to have this longing for
God.
Swamiji:  I am asking is this happening right now or not?  What is so difficult
in remembering God?

Question:  If there is true devotion,  will we meet God?
Swamiji:  Yes, definitely.  He is already here, waiting for us.  The truth is,
there is God and there is his devotee.  If you are a true devotee with intense
longing for God, such as Karmabai, God even ate the khichadi she prepared.  So,
is this happening to you, naturally, innately ?  Just like when someone is going
to come by train, and you are waiting at the railway station for them,  and you
feel the anxiety, the longing - When will he come? When will he come?  How much
longer will it be before we meet?  Is that kind of anticipation, longing there
for God?  Does any one have this kind of longing?  Please do not hesitate to
reveal yourself.   You can even do so in private.

Day and Night this deep  longing,  this intensity, day and night consumed by
just this one thought ! Just like the feeling when you are thirsty and consumed
with thoughts of water.  Is there the enthusiasm, the drive, the zeal to meet
God?  .

Sadhak:  Swamiji, we have the longing for God, but can't leave worldly things
such as desires and anger.
Swamiji:  When you intensely engage in longing for God, desire and anger  will
go away.  This will happen with God's grace.  It will not happen with your
effort.
Brothers or sisters,  do not hesitate,  take an appointment with me.  Have no
hesitation what so ever.

  If while walking, moving, all the time there is rememberance of God, even in
sleep, and consumed in this thought and there is no other longing, no other
concern, nothing else is as important, and when even in dreams if you are
thinking of God, longing for God, then let me know.  Only God!!!  then make an
appointment today.  Don't wait too long.

That kind of intense longing for God, real longing is what I am speaking off.  
Intensely consumed and truely longing and when you want nothing else.  
Pleasurable and unpleasant situations  are of no concern.  Nothing else matters,
only longing is for God.

Question:  This deep attachment intense longing that you speak off,  how do we
develop that?
  Swamiji:  That is a different conversation.   I am not asking about how to get
this attachment or intense longing for God,  I am asking if someone has this
longing, right now, at this moment.  Think about it soon.  This is for everyone.
If there is thoughts, worship of God even in dreams, in meditation, in
recitation of God's name, while reading His books, while singing God's glories,
when there is desire to talk of only God, all of these things are happening,
then that person's devotion and worship will be innate, natural, not forced, and
will be most excellent.  That is what I am looking for.  If that is not
happening, then the intensity is not enough.  Even in sleep, those that are
experiencing God's presence, their spiritual practice has reached a natural
state.

Ram Ram

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: Shree Hari :

Bhadrapad Shukla Chaturthi, Vikram Samvat 2063,  Somvar
   28th August, 2006,  Monday

Gist:  In this world, separation is a certainty. It is real.  The mistake lies
in man believing the union to be permanent.  It is man that attaches to the
world, not vice-versa.  Sorrow cannot be removed by perishables (e.g.world). As
long as there is dependence on perishables (body, world) - the hope to live, the
fear of death, the attachment to action (to do something with doership) and
greed of receiving will persist.   True victory in life is non-dependence on the
perishable.  On detachment from the perishable world, one naturally experiences
union (yoga) with God.

The World

Whatever union (sanyoga) that  is experienced in this world, is continously
being  devoured by the fire of separation (viyoga).  That with which one unites,
with that assuredly separation is a certainty.  The mistake lies in the fact
that we believe the union to be permanent.

The union with the world, will most certainly lead to separation, however union
with that which is separated is not a surety.  Hence, the separation with the
world is real (truth).

No one's sorrow has can ever be removed through relation with worldly perishable
beings, objects and things.

One must not come under the influence and control of those things that are
created and will perish; rather not depending on them is man's true victory in
this life.

So long as dependence on the body and this world does not completely go away,
till then the hope to live, the fear of death, the attachment for action and
greed of receiving -  these four will not be eliminated.

Man, himself establishes a link with the world through attachment,  The world
itself does not ever develop a relation.

It is a principle, that through associating with the world, knowledge of the
world is not attained and by remaining aloof from God, knowledge of God is not
attained.

Through erroneous understanding, one has accepted union with the world, and
separation from God.

By acknowledging one's relationship with the perishable, the inner faculty,
actions and objects, all three become impure.  And by breaking this relationship
with the perishable, all three automatically become purified.

So long as there is a relation, a link with the world, till then there is
enjoyment of pleasure (Bhoga) and there is no union (Yoga).  On complete mental
detachment from worldly union, Union (Yoga) is accomplished and successfully
established i.e. one experiences the natural union with God.

Ram Ram

From "Drops of Nectar" in English by Swami Ramsukhdasji

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: Shree Hari :

Bhadrapad Shukla Sasthi, Vikram Samvat 2063,  Mangalvar
   29th August, 2006,  Tuesday

Gist:  Even a fraction of God is infinite.  He remains ever infinite.  God
cannot be known even by the powers bestowed upon man by God Himself.  God
doesn't know  Himself completely, if He did, then how will He remain infinite?
   Whether Attributeless, with Attributes, Formless and with Form, all joined
together is God in entirety, having known which nothing remains to be known,
because there is nothing else besides God.

   God is Infinite, Incomprehensible.  There is only God - Gita 11:16-19

Gita 11:16

"Anek baahudaravakranetram, pasyaami tvaam sarvatonantaroopam
Naantam na madhyam na punastavaadim, pasyaami visvesvara visvaroopa."

O Lord of all Universes !  I behold You, in endless forms on all sides, with
numerous arms, bellies, faces and eyes.  O Universal Form (Viswarupa),  I see
neither Your beginning, nor Your end.

Comments:  Even a fraction of God is infinite.   Whether God is with form or
formless, with attributes or without attributes, whether He is greater than
great, or whether He is smaller than the smallest,  He remains ever infinite.

Gita 11:17

"Kiritinam gadinam chakrinam che, tejoraashim sarvatoh diptimantam
pasyaami tvaam durniriksyam samanta, ddiptaanalaarkadyutimaprameyam."

I see you wearing a diadem, holding a mace and discus, a mass of effulgence,
shining all round having a brilliance like a blazing fire and like the sun,
dazzling and boundless on all sides.

Comments:

Though Arjuna was blessed with the divine sight of God, yet Arjuna was not fully
capable of seeing the cosmic form of God.  It proves that God cannot be known
even by the powers bestowed upon a man by God.  Not just that, even God doesn't
know  Himself completely, if He knew Himself, then how will He remain infinite?

Gita 11:18

"Tvamaksaram paramam veditavyam, tvamasya visvasya param nidhaanam
tvamavyayah saasvatadharmagoptaa, sanaatanastam puruso mato me."

I believe, that it is only You, that is worth knowing, the Imperishable, the
Supreme Being;  It is only You that is the Ultimate refuge of this Universe; It
is only You that is the protector of Eternal Dharma (duties and righteousness),
and it is You alone, that is Eternal and Imperishable Being.

Comments:  Here "Twamaksaram paramam veditavyam" refers to One who is
attributeless and formless Brahma.  The expression "Tvamasy visvasya param
nidhaanam" denotes God endowed with attributes and formless; and the expression
"tvam sasvatadharmagopta" denotes God endowed with attributes and with form.  It
means that One that is attributeless and formless,  One with attributes and
formless  and One with attributes and form -  all these joined together, is the
entire form of God, having know which nothing remains to be known.  (Gita 7:2), 
because there is nothing else besides God.

From "Gita Prabodhani"  in Hindi by Swami Ramsukhdasji

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: Shree Hari :

Bhadrapad Shukla Saptami, Vikram Samvat 2063,  Budhvar
   30th August, 2006,  Wednesday


   Gist:  Those who worship formless and attributeless possess true knowledge and
discrimination between Body and Soul.  The Body being made of 24 elements in
Nature, has it's identity with Nature and thus it's evolutes such as desire,
aversion, pleasure, pain, body consciousness and firmness etc.  Whereas the Soul
has it's identity with God.  To acquire this knowledge, this discrimination
between Body and Soul, God has identified 20 different methods in these verses.

   Body (ksetra) and Soul (Ksetrajna) - Gita 13:1-7

   Lord starts the thirteenth chapter of the Gita to explain the worship of
Imperishable, Unmanifest.   First God starts the topic of discrimination between
Body (Ksetra) and Soul or Spirit (Ksetrajna).

   Question: Oh Lord, those who are solely devoted to You endowed with attributes
and form are extremely dear to You.  But what about those who adore You as
formless and attributeless?
   Answer:  Brother, they possess true knowledge (Discrimination).  (Gita 13:1)

   Question:  Oh Lord, what is this discrimination about ?
   Answer:  It is about the Body and Soul.  This body is said to be the "Field" 
(Ksetra) and one who knows this body, is called the "Knower of the Field"
(Ksetrajna) by the wise.  (Gita 13:1)

   Question:  What is the form of the knower of the field (Ksetrajna)?
   Answer:  Know Me to be the Knower of all the Fields (ksetrajna) in all the
Bodies (ksetras).  (This can be interpreted as - The body is a part of Nature
(prakriti), whereas Soul is a part of God, therefore one must have inclination
for God and disinclination for Nature.  Another interpretation is that we have
accepted an identification with the body (ksetra) by mistake, even though our
identification with God is natural and axiomatic.  Therefore know this for a
fact.)    (Gita 13:2)

   Question:  O Lord, what is that knowing that You speak off?
   Answer:  Body (ksetra) and Soul (kestrajna) are different; in my opinion to
know this is real knowledge.  It means that the Body (ksetra) has its identity
with the world, while Soul (ksetrajna) has his identity with Me - experience
this properly is knowledge in My opinion.  (Gita 13:2)

   Question:  What are the different points which should be known for gaining
knowledge of Body (ksetra) and Soul (ksetrajna)?
   Answers:  There are six points which should be known.  Four of them are about
Body and two are about Soul (ksetrajna).  What that body is, what is it like,
what its evolutes are and whence is what, and also who that Soul is and what his
powers are - hear all this from Me in brief.  (Gita 13:3)

   Question:  Where has this topic been described in detail,  Oh Lord?
   Answer:  It has been described in detail by the seers and in different Vedic
chants and also in the reasoned and decisive texts of the "Brahmasutras"
separately.    (Gita 13:4)

   Question:  What is that Body (kestra)?
   Answer:  The five subtle elements (ether, air, fire, water and earth),  the
ego, the intellect, Primordial Matter, the ten senses, the mind and the five
objects of sense (sound, touch, color, taste and smell)  these twenty-four
constitute the Body (kestra).  (Gita 13:5)

   Question:  What are the evolutes of that Field (ksetra)?
   Answer:  Desire, aversion, pleasure, pain, the body, consciousness and
firmness - thus I have briefly described this Ksetra with seven evolutes
(modifications).  (Gita 13:6)

   Question:  How should I acquire the knowledge of the field / body (Ksetra),
that it is different from knower of the field / Soul (kestrajna)?
   Answer:  Through -
   1.  Absence of Pride
   2.  Freedom from hypocracy
   3.  Non-violence with body, mind and speech
   4.  Forgiveness
   5.  Straight forwardness of body, mind and speech
   6.  Service of the preceptor (teacher)
   7.  Purity of the body and mind
   8.  Steadfastness in spiritual discipline
   9.  Self-control
   10.  Dispassion towards the objects of senses
   11.  Absence of Egoism
   12.  Constant perception of pain and evil inherent in birth, death, old age
and disease  13.  Absence of attachment
   14.  Non-identification of self with son, wife, home etc.
   15.  Constant equanimity both in favorable and unfavorable circumstance
   16.  Unflinching devotion to Me through exclusive attachment of mind to Me and
indifference to the world
   17,  Nature of living in secluded place.
   18.  Distaste for the company of men
   19.  Constant meditation on God's existence
   20.  Observing God everywhere.

   All this is declared knowledge, because by this knowledge the body will be
perceived as "this", and different from the "Self" (Soul) and what is contrary
to this is called ignorance, because with it one identifies the Self with the
Body.

   Ram Ram

   From "Gita Madhurya"  in English by Swami Ramsukhdasji

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