Wishing You all a Very Happy Deepavali and Dhanteras 2020 

Deepavali Ki Hardik Subhechcha 

Shubh Dhanteras

Namaste,

On the occasion of Diwali, I am happy to share that I have updated the article on Dharma. In future, I wish to include this intro to the article series on Dharma. Updated versions of Website  in word or pdf or ebook format are also available for download. Article is updated on Google drive from where one can download the word and ebook format. In case one is not able to down PDF file, a link on home page and downloads page is given.   

In earlier post, I had shared the information that an article on dharma has been uploaded. 

Since then, there were lots of changes in the article. Now the articles is divided into 5 parts with each part having a dedicated page. 

Page dedicated to Dharma

Topics include 

Reason for Compiling an Article on Dharma

Dharma is the Gauge or Weighing Balance of Critics and Rival Sects

Faith in God does not Earn you Respect nor does it make you a Good Person 

Importance of Dharma in Today's World - Upholding the Moral Values

An Episode from Ramayana teaching us dharma

Dharma leads to Health and Manifestation of God of Medicine Bhagavan Dhanvantari

Published on: 20-07-2021

Namaste Divine Atman,

In recent times and since a few decades, there has been an opinion and a narrative, that Religion and spirituality are two separate things. While Religion is seen as an orthodox and rigid ritual practice, spirituality is seen as universal practice which allows anyone to practice to the extend they wish to. This idea became more prominent after the popularity of new-age ideologies like The Theosophical Society and emergence and popularization of some energy based healing and meditation techniques.

There is another opinion which stresses on high morality and ethics. According to this opinion, Humanity is the greatest religion or a better way of living as humanitarian work does not involve biased or hidden agenda behind good looking actions.

Noble acts of helping others, donating money to the needy, supporting poor children by paying for their education, etc are all noble acts. They fill one with contentment and happiness. Such acts are indeed praiseworthy and inspirational. However, does the feeling of happiness, contentment and gratitude remain constantly within us? No, we soon get engrossed in other activities and are filled with stress and responsibility. What if the feeling of happiness and peace says with us continuously throughout the day. To add to it, what if in order to feel happy, one does not need to help others? What if the love is unconditional and keeps radiating and influencing all those in vicinity without any prejudice or bias. It not only affects humans, but plants and animals too. Such a person is indeed a living moving temple of peace and happiness. Such a blissful state is indeed rare and the person whose heart is overfilled with happiness, joy and peace and constantly radiates them is indeed divine. This state can be achieved in this life in this physical body, if one properly follows the highest teachings of Sanatana Dharma as mentioned in the Upanishads. Such a human being has transformed from being ‘human’ to being ‘divine’.

But before we understand how this blissful state can be achieved, let us understand a few things and concepts. This article revolves are the words Morality, Humanity, Dharma, Religion and Spirituality and Secularism.

In this article we will understand

ü  Why western world felt the need for a secular approach towards life

ü  Why Sanatana Dharma (Hinduism) does not need Secularism

o   How Sanatana Dharma is different from Abrahamic Religions

o   Understand universal principles of Sanatana Dharma applicable to all mankind

ü  Why Humanity is not the greatest of all religions and

ü  How Sanatan Dharma is different and takes you beyond human values by cultivating divinity within us which radiates from our heart in this life time in this physical body.

Finally, we will also have a brief summary of this article.

Need for Secularism

This opinion of having a compassionate humane approach towards life and separating religion and spirituality arose due to many factors. Some of them are

·         Claim of Exclusivity

·         Active conversion

·         Church Crimes

·         Superiority Complex of Europeans and Narrowminded of religious people.

·         Crimes committed by powerful colonisers on their colonies

·         Infighting amongst different Christian denominations

Christians claim that their religion is the only true religion and that one cannot enter into heaven if they do not accept Jesus Christ as their saviour. Non-Christians will burn in eternal hell. This concept led to the feeling of superiority amongst Christians. Active conversion was instrumental in committing the crimes committed by clergy, Government, Army and by all those actively involved in converting non-Christians to Christianity.

Church had a lot of influence and control over masses. Often their powers were unchecked. The sole aim of Christian Missionary was to retain the power and extend it to the farthest land possible. In doing so they often adopted immoral practices. If anyone dared questioning them, such an individual or a group would face the wrath of the Clergy. Such tight control over the masses did not allowed one to think freely as one cannot go against the concepts established by the Church. Due to superiority complex and not being allowed to think freely, often narrowminded creeped into masses. The pious men were morally and ethically corrupted. We will call the crimes committed by them as Church Crimes as the crimes were not just an isolated incidents, but the Clergy, senior members of Church and even Pope had knowledge of these crimes and they tried their best to cover them. Kings and local governments too had the knowledge of these crimes. This coverup of crimes and the political, financial and religious backing resulted in the increase of such crimes.

The Church Crimes

The Crimes committed by the Pious men whom people trusted for the interpretation of Bible and confessed their sins, are unpardonable. Recently, even Pope had to issue an apology for the Church crimes.

The crimes include

·         Sex scandals, sexual exploitation of nuns, young boys & girls

·         Forced stay of Children of indigenous tribes in hostels run by Catholic Churches and forcing them to pray Christian prayers (refer to Canada’s Frist Nation People)

·         Burying the malnourished kids of Indigenous tribes, also known as the people of first nation, on Church land as recently found in mass graves children in Canada’s Catholic.  (refer to Canada’s Frist Nation People)

·         Mass murders of non-Christians and Indigenous people, the original inhibitors of the land in colonies like America, Canada, Australia, etc. This history is written in ‘red’ ink.

·         Killing on Religious grounds, the genocide of Jews. Germany’s council of Catholic bishops has admitted to the church’s secret involvement and support to the Nazis, giving them spiritual guidance and were together with the Nazis on the front line of the war, who under leadership of Adolf Hitler massed murdered Jews. Apart from Jewish Apartide indigenous people living in colonies of British, Portuguese, Spain, French, etc were also killed by pious clergy with the help of Government and Army.

·         Conversion of Indigenous people by force, use of army, and misusing powers by the colonists to their Government Officers. Goa Inquisition is an infamous History

·         Conversion by Greed or deceit or by offering money – The Rice Bag Christians. Church has a budget per person to lure them to Christianity.

·         Conversion by exhibiting (fake) miraculous healing and denigrating Gods and practices of other religions

·         Superiority complex and racism resulted in slavery and treating them as Second class citizens, depriving basic human rights to indigenous people.

The caste System of Christianity – Different Denominations

Not only did Christians differentiated themselves from Non-Christians, but from Christians of other Denominations too. One Christian denomination competed with other Christian denomination. Some say that the Christians of One Denomination see Christians of Other Denomination as inferior  and treated them as heathens and so they try to convert them to their sect. In India, it is heard that some Christians do not even marry their daughters to Christians of other sects. If someone did so he has to face opposition and even ex-communication from fellow Christians if the family has a member who is a clergy. One denomination doesn’t like another one. Such radicalization is seen more in remote villages and in tribal converts.

Even though there is no caste system in Christianity, there is ‘Class System’. Europeans, who consider them as superior race, did not allowed Indian Christians to bury their dead in their Christian graves. Some Churches even didn’t allowed Indian Christians to attend sermons and daily prayers.

Active conversion in the name of One True God is one of the main reasons for this crime along with the superiority complex of the Europeans. When Clergy, Government/Kingdom and Army join hands to dominate the world and convert people, they have blood in their hands.

The Awakening …

Such crimes did not go unnoticed to the common mass. They saw that Devout Christians closer to Clergy were more corrupt then an agnostic or a dis-believer or an average Christian living a simple life. They saw narrow mindedness of the religious people. They saw no advantage of practicing religion as it would no more focus on making them good men. So people who were Christians by birth began to accept the fact that there can be holy saints outside Christianity. They discarded many such notions and practices which, according to them, were morally not acceptable like slavery and stoning to death, etc. Still, they consider themselves as Christians.

As time passed, Church began to lose it’s control over masses. With Advent of technology, world got more connected. People began to realise that there are good people everywhere outside their Christian world and they too deserve respect. People began to question Christian concepts and even started losing the faith in the religion. They were not as devout as their ancestors were.

Western world has to be credited for their research innovations and bold initiatives critical study of their religion.After French Industrial revolution the world opened up. There were lots of inventions and the way of life began to change. Independent critical studies into the religion were done. Christian scholars who were neutral, Historians and Archeologists began to challenge even the existence of Jesus Christ and began to question the concepts of Christianity.

All these factors led to the opinion that Humanity is the greatest religion and that religion is not for scientists or for rational minded people.  It is heard that scientific community would laugh at their co-workers and colleagues if they came to know that a person is a devout Christian. Unscientific concepts like existence of Heaven and Hell, After life, and Judgement day, birth of Jesus from Virgin Mary, The concept of Original Sin, the Christian Good News i.e. accepting Jesus as their only saviour, etc were all rejected by the educated elite class. Religious practices were seen as an outdated and rigid having little meaning and not focusing on making a better human being. People either started losing faith in religion or they simply were not devoutly practicing their religion. These days, most people do not even believe in the existence of God or do not care to think about the existence of God.

Western world realized that they need a philosophy, a way of life, that has to be broadminded, embracing all mankind and at the same time giving freedom to practice what an individual wants to and to the extend one wants to. One should be tolerant to the views of other people and to the people of other faiths. Thus, there was a need for secular approach towards life. It is the western world that coined the word ‘Secularism’. France adopted the secular model in their constitution and so banned any religious symbol in Government Buildings.

Hinduism Viewed from Abrahamic Lens will always give incorrect picture

The western scholars were also hired by the Britishers to translate Hindu Scriptures into English and other European Language. However they were hired the maligned intention to discredit the Hinduism. They wanted to rule India and spread Christianity. In order to rule India, they realized that the entire education system and the way of thinking of Hindus had to be changed. The entire system had to be replaced by Western education so that the Indians will think and work like the westerners. To do so they interpreted Hindu scriptures in convoluted way often denigrating it and began to spread their work. This made Hindus to feel inferior to the Europeans. Inferiority complex made easy for both Britishers and Church to carry our their agenda. This also resulted into biased views by common westerners for Hindus and Hinduism in general.

However, Sanatana dharma is very different from the Abrahamic religions.

Sanatana Dharma (Hinduism) is different

Though there are sects and sub-sects within Hinduism, and there is also caste system (varna vyavastha), the people of Bharat practiced many other dharmic traditions which co-existed with Sanatana Dharma and were practiced since more than 2500 years. Jain Dharma, Baudha Dharma (Buddhism) and Sikha Dharma existed peacefully with Sanatana Dharma. We will call these four traditions (including Sanatana dharma) of Bharat simply as ‘Dharmic Traditions’ or ‘Bhartiya Traditions’. Though there were conversions within different Dharmic Traditions, they were not done in a cruel way, the way Church did.

Dharmic Traditions lay great emphasis on logic.In fact, in Sanatana Dharma there is a separate school of thought known as ‘Nyaya’ and ‘Vaisheshikha’ which focus only on Logic. Nyaya is the school of Logic and one of the six main schools of Sanatana Dharma. There is a well known work on Grammar known as Panini’s Astadhyayi which has a commentary by Maharshi Patanjali. Everything that is said in Sanatan Dharma can be challenged, every school of thought can be challenged, and the objections can be attempted to be refuted in polemical debate and not by force or by the way of sword. Sanatana, Baudha (Buddhist) and Jain Dharma extensively use Grammar and Logic in their philosophy.

Dharmic Traditions lay more emphasis on Practice then mere believing or in dry theory.So Yoga and Sadhana (meditation) or Abhyasa (spiritual practices like reading and contemplating on shastras is prescribed) are an integral part of the culture. Yoga Sutras of Patanjali lays great emphasis on the control of mind and so does Bhagavad Gita. Both shastras lay importance on high moral and ethical values.Adhyaya 16 (Chapter 16) is dedicated to the divine and demonic qualities. Gita also lays emphasis of developing unconditional surrender, disassociation with worldly objects and living a  detached and peaceful life.

Rather then the commandments or direct orders, shastras are the collection of innumerable experiences of infinite saints since time immemorial. Through examples, logic, stories, hymns and poetry, Saints have conveyed their experiences and state of realization of their true nature and the path to achieve this blissful state. The essence of shastras were divinely revealed by the supreme Godhead to the saints. Saints explained them in the way they experienced truth and, in a way palatable to the masses. The teachings are to be embedded in our life too in order to excel on the path to seek our true nature and be one with Ishvara. Sanatana Dharma is more of an experiential nature then being just belief based.

Passing on the Knowledge – The Tradition

These teachings are passed on from one generation to the next. Guru would teach his disciples (shishyas) and the worthy one who has realized his true self and the essence of shastras along with good grip on scriptures and who is a good orator is chosen as the spiritual successor to the tradition. The shishya, who is now a Guru, would then teach this knowledge to his disciples and then chose a worthy, Self Realized Disciple as his successor. Thus the knowledge would be transmitted from generation to generation in an unbroken succession. In this way the knowledge is retained with the Guru who are the living examples of the blissful state of Self Realization, the essence of shastras. So the Guru is not only well versed in tradition and in knowledge of a shastras, but has realized the Ultimate truth that the shastras teach. In other words a true guru is not a mere scholar of scriptures, but a living example the essence of scriptures. It has to be noted that though the successor can be just one, there can be many disciples who are Self Realised and are free to spread the teachings or open another ashram or a matha.

Corruption Exits in Sanatana Dharma too

This is not to say that there is no corruption in Sanatana Dharma. Corruption exits when in astrays from the path of dharma. A sloka from a popular text, Guru Gita, a part of Skanda Purana, says, “There are ever so many Gurus in the world who rob the wealth of their disciples. But I consider that Guru a rare one among Gurus who removes the afflictions of the disciple’s heart. (162)”.This indicates that our great forefathers, the composers of Shastras,  knew that such a thing could happen and so they have warned us against them. They knew that saints are held in high esteem and reverence and so Guru Gita goes on to say that it is not a sin if a person does not bow in front of such corrupted, immoral Gurus, rather it is better to stay away from them. In other words, such corrupted men in garb of saint deserve no respect from society. (ref slokas 104-109 - link) These slokas were not edited and removed indicates that there is every attempt to protect shastras and give correct direction to the seekers of truth. The reason for corruption is the deterioration of dharma in due course of time.

We can say is that fundamentally, Sanatana Dharma is of experiential nature and that one must be careful before devoutly believing in any saint. Sanatana Dharma is unorganized and so one can easily leave such a guru and search for another saint. One still fundamentally remains a Hindu and is right in doing so. Saints have to earn faith of common men for society to be devoutly respectful to them.

Now let us move towards the universal principles of Sanatana Dharma which are applicable to all mankind.

Law of Karma is applicable to all irrespective of belief

Abrahamic religions are faith based. Once you pledge your belief in the saviour, then your actions does matter much. The instructions are for the people who accept the religion and not outside it. Similarly the rewards of their actions are dependent upon their faith in their book and saviour. Unlike Abrahamic religions, the law of karma is applicable to each and every individual whether one is a believer or a non-believer. As per Sanatana Dharma it is possible that an atheist can secure a place in heaven for his good deeds. In Sanatana Dharma, stay at Heaven and Hell are temporary and one has to return to the earthly plane and continue the spiritual journey after enjoying the fruits of merits and suffering the fruits of sins in heaven (svarga) and hell (narka) respectively. Heaven is not the final resting place. Infact, moksha is achieved by one who does not have any desire to enjoy fruits of heaven and wish to transcend the kingdom of heaven. In Hinduism, Heaven is not the topmost realm or kingdom or loka. The topmost loka is Brahma loka. All Jivas in this loka are initiated by the Creator of Universe, Brahma dev ji himself and attain Brahma jnana i.e. attain Self Realisation. Even during their stay in this loka, they experience constant bliss.

There is also a place for atheists in Sanatana Dharma. Karma is central to one’s fruits and spiritual progress in Dharmic traditions. Believing in any Ideology does not make one bypass any karma which one is supposed to do for spiritual progress and to live a responsible life accepting both Rights and Duties, Freedom and Responsibility. The path expects a disciplined approach to be finally free of all rituals, all customs, move beyond varna and ashrama vyavastha, and finally rise beyond dharma and attain moksha.  In other words, we do not get any concession or a reward for following any philosophy or getting initiated into any mantra.

We are responsible for what we are suffering and we are responsible for our future

What we are now suffering or enjoying are the fruits of past karma that has ripened now. The way we perceive situation now and the decision we take will decide our future as the karma that we are now doing will bear fruits in the future.

The Path of Karma and Character Building – Cultivating Divinity within oneself

The path of Karma aims to inwardly purify oneself. Each one of us has positive and negative qualities or gunas. Our shastras divide the qualities in each individual into 3 – tamasic, rajasic and sattvic. Our journey is to increase the sattva guna in us.

A person with predominant Tamas guna has revengeful attitude, sleeps late at night, wakes up late, is lazy and self centered. A rajasika person wants to have glory, name and fame. He or she is a dynamic person eager to work hard. A sattvika person has kind heart. Such a person has divine qualities like forgive and forget, let go of issues of the past, compassion, and peaceful heart. Such a person likes to stay alone and work quietly without getting noticed.  The path includes Character Building too as first, one has to be a good human being, that of helping nature in order to cultivate satva guna. Good character is the foundation of spirituality.

The path of karma is to purify ourselves inwardly so that the predominant quality is sattva guna. A sattvika mind is capable of chanting mantra. It is capable to renounce worldly issues from mind and stay detached.

Transformation and not Conversion

We have to understand that an initiation into any mantra or any kriya or any sect does not make one pure.Each person has all three gunas. A person who is initiated may get grace of guru and accelerate his or her spiritual progress, but he / she has other gunas too. Bhakti is just one guna that anyone can have. Even a criminal can have faith and devotion towards Ishvara. So faith in Ishvara or any philosophy does not indicate purity of mind. Seeker of truth has to take care of other emotions like anger, jealousy, fear, greed, etc and get rid of ego.With practice and proper character building, gradually Tamasika and Rajasika gunas decrease and have less impact on mind and in decision making. Satvika guna becomes predominant guna influencing our most decisions and so the direction of our life. It is the intention behind the action which decides if a karma is good or bad. An outwardly looking good karma like helping other is done with hidden intention of getting rewarded in future, then it is not a good karma.

It has to be noted that each and every karma and not just karma done for spiritual purposes shapes our character and is responsible for inner purity.So if someone gets converted to any religion by greed or by force, then such a conversion cannot be justified. It is a bad karma and both the one converting and the one getting converted are said to be doomed. The simple reason is the person is not accepting new religion on the basis of truth but by greed or fear or any other immoral reason. So technically such a person has no interest in the new religion.

God is said to be the truth. In order to find truth and walk on the spiritual path that leads to the ultimate truth, the foundation has to be built upon truth and not on greed, deceit or fear.There can be no hatred too. For this reason, Hindus have a natural tendency not to disrespect or hate any religion. If one argues that though they lure you into their religion it is for their greater good, then this argument is false, as even after the conversion there is no transformation. A person with the hope of getting cured of a disease will not get cured after conversion, nor one’s mind will get pure after conversion. The person remains the same with all good and bad qualities still intact his in heart and mind. As said earlier, having belief in God and the saviour does not make one good person, our own deeds do. Sanatana Dharma believes and stresses on the inner transformation and not conversion.

Inner purification is Important, Rituals and customs are important for inner purification.

Dharmik traditions emphasize more on dealing with mind. They teach one to purify one’s mind and become a sattvika person. Since the working of mind is universal and the law of karma too is universal, Hindus cannot accept that just pledging a belief in One God, One Prophet and One Book is enough to deliver one from sin and have a permanent stay in heaven. As said earlier, faith is not the only emotion that a person has. Each one of us has tamasika, rajasika and satvika qualities. Each one of us have to strive hard to purify our mind and make it satvika.

Rituals and customs are designed in such a way that they bring disciple in our life and progress spiritually.Inner purification happens when they are conducted properly with proper understanding faith. The mantras of karma kand are designed in such a way that if chanted properly, they purify the nadis and pranamaya kosha and manomaya kosha. This helps in to progress spiritually and lay foundation for japa or nididhyasana.

Rituals help in Character Building and bring harmony with nature.

Rituals help one become disciplined in life. Other qualities like compassion, humility, gratitude, loving kindness, etc. It induces positive divine qualities within us like respecting nature and well wishing for the entire world including plants, animals, birds and all living beings. Nature likes to be in harmony. It wants to retain balance. For example, if low pressure is developed in atmosphere, air from higher pressure with rush towards lower pressure until an equilibrium is established. In the same way, rituals and chanting of mantras help retain this balance by inculcating respect and love for nature and other living beings. Rituals also help our ancestors helping them to progress on their spiritual path. Mantras dedicated to Gods and Goddesses have an effect on our pranamaya and manomaya kosha too. 

Contrary to the belief that Rituals make one rigid minded, they help one to become disciplined, increases faith, increases humility, creates a sense of duty and responsibility towards nature and makes one live in harmony with nature. Rituals purifies one’s mind and make way for the road to freedom. In order to understand that Rituals and Spirituality are interwoven, a proper study of Upanishads, Puranas and texts belonging to Rituals has to be done. There is no ready reckoner or a troubleshooting guide. Rituals are complementary to spiritual progress. Rituals are not for the lifetime. After achieving sufficient inner purity, they may be dropped as the purpose of rituals is fulfilled.Sri Ramakrishna has said that Sandhya Vandana ends in Gayatri, Gayatri ends in OM and OM ends in Samadhi.

Inner purification is what transforms a person. Inner purity helps one progress spiritually. It is the satva guna that brings inner peace and steadiness as the mind no longer craves for worldly objects nor does it have worldly ambitions and wishes. Such a mind is capable for doing japa (chanting mantra). Chanting mantra leads one to have divine vision of beloved Ishta devata (chosen deity) and / or it leads one to know one’s true nature.

From Humanity to Divinity

As explained earlier, our journey is to keep a check on negative qualities and increase positive qualities. The journey is from Tamas to Rajas to Satva Guna. More the percentage of satva guna in a person, more his or her actions are selfless and triggered with divine qualities like love, compassion, forgiveness, let go and devotion. The mind is purified as one practices dharma and becomes self contented for worldly objects. Desires reduce, likes and dislikes get neutralized. Basic requirement to a live life reduce too. Life becomes simple and less demanding.

So the spiritual Transformation is rising from having lower animal qualities to having human qualities then to radiate divine qualities from our heart. Finally one’s consciousness rises beyond gunas, beyond maya into infinite bliss and deep peace.

The Hindu Fundamentalist is very peaceful

We have now understood the basics spiritual path in brief. Those who meditate i.e. do japa or nididhyasana know that one has to detach oneself from thoughts and emotions by being a witness to the inner (mental world). As minded gets more and more detached, likes and dislikes are neutralizes and the ever demanding mind calms down. Peace and bliss begins to flow through us. As one progresses on the Sanatana Path, mind becomes cheerful, happy and peaceful. It becomes contented with worldly objects and no longer craves for them. So a student of Vedanta, who practices according to the directions of Upanishads with all his heart and soul becomes peaceful and filled with bliss. It would not be an exaggeration to say that a Fundamentalist Hindu is the most peaceful one. Our Achayas like Sri Adi Shankara, Sri Ramanuja, Sri Madhva, Sri Abhinavgupta, et al are living examples of scriptures put in practice. Acharyas of other dharmic traditions like Sri Mahavir Swami and other Tirthankars, and Lord Buddha are another examples of living and preaching a dharmic life.    They all taught us to live a life of peace and harmony, accept what our prarabhdha offers and practice Nishkarma karma.

Nishkama Karma – Karma done without any expectations

Humane actions like helping strangers in difficult situation, working hard to protect our environment, plants and animals is considered as noble action. Donating money to orphanages, paying school and college fees of poor children or orphans, etc are indeed noble actions. Helping families in need, raising donations for them, etc are shows that we, as humans, value life and are social in nature. Helping our community is considered as noble act.

Why Nishkama Seva is important – The emotional nourishment and contentment

These Selfless actions have a unique in their own way. The donation is indeed a donation without any expectation to get a good return. In other words, donation is not an investment. Donate and forget.The outwardly looking good action is done with good intention. Second, For such noble acts, there is emotional nourishment of both giver and receiver. The one donating or helping feels contentment in their heart and the one receiving the help feels gratitude and trust in humanity.They no more feel isolated from community. Third, there is no binding on the part of receiver to do something for the person who helped.No pressure to convert or change the belief, no obligation whatsoever. Such noble acts do not produce stress in the mind of receiver. There is goodness everywhere. Hence such karma are bound to influence the onlookers who appreciate the actions.

Same happens when working for welfare of animals. You do not expect any returning favour from them. With plants and environment, it is the same feeling. Such donations give freedom and let people continue their life journey freely.

This type of karma is known as Nishkama Seva. Here seva means service and not help. The word seva increases value of karma, as it is done with humility and with the intention that service to mankind is service to God. The word ‘help’ is not appropriate as both the giver and receiver are benefitted, the both are emotionally nourished and filled with positivity.

But does our heart constantly feels contended or is filled with gratitude? Does it continue to be filled with and radiate unconditional love? No it doesn’t. Soon it gets occupied with other emotions and the happiness fades away quickly. What if this happiness stays in our heart and radiates throughout the day everyday. Karma of helping the needy is has an ‘a priori’. Someone has to be poor, someone has to be in need or in a position to be in helpless state or in dire need of help for our heart to be filled with compassion and loving kindness. What if our heart continuously radiates this happiness without such a pre condition?If a short lived positive emotion of helping others or simply watching such videos and hearing stories of random acts of kindness inspires us and fills us with joy, imagine our mental state when our heart is constantly filled with happiness and peace.When one progresses on spiritual path by practicing intense sadhana (meditation), one gets purified to such an extend that our heart overflows with happiness, with divine joy and experiences deep peace. The path of Sanatana Dharma is such that such a change of heart is natural. By meditation, one’s heart becomes divine and radiates divinity. This is the reason why Saints and Ascetics are highly respected in the Dharmic Society, no matter they be a Hindu, Jain, Baudha or Sikh saints. Dharmik Traditions guide us from being ‘human’ to being ‘divine’.Renunciation and Practice (sadhana, study of scriptures) are the two wings necessary to fly into the infinite sky of eternal freedom. 

Journey of Sanatana Dharma is from to transformation from humanity to divinity. We are essentially divine and our final destination is to be established in our own Self resulting in the constant state of bliss and deep peace.

We will now summarize the contents in brief

Summary

Secularism is the word coined by Westerners. Since centuries, Western world experienced the immoral acts of the Clergy and the Church. The control of the Church was so strong that they didn’t allow men to think freely. Anything that contradicts the bible and their interpretation was not seen in good light. When Church, Government and Army joins hands, there is blood in their hands. Church crimes range from forced conversions, to converting people by greed and deceit. It also includes sexual exploitation of women, and children and also mass murders of indegenious people who were not following Christianity. With passing of time, there were different denominations within Christianity who now started competing with each other. As time passed, with the advent of technology, the world opened up as Church began to losen up the grip from the masses. The core principles of Christianity and the concept of heathen began to be challenged. The crimes of Church and Clergy didn’t go unnoticed. The revolution happened and the world found a need for a broadminded all-encompassing way of life that didn’t discriminate amongst religion, race and ethnicity. Thus there was need for secularism approach towards life.

However, Sanatana Dharma and the other dharmic traditions of India like Jainism, Buddhism and Sikhism didn’t had this problem. They co-existed Peacefully. The conversions did happen but not by greed, deceit or by way of sword. They happened through polemical debates. Sanatana Dharma and other dharmic traditions extensively use logic and Hinduism has a special branch dedicated to learning of logic known as ‘Nyaya’.

Sanatana Dharma is more of experiential nature. The concepts are universal in nature like the Law of Karma. The purport of Vedanta can be experienced here itself, in this life, in this physical body. Sanatana Dharma focuses on character building and training our own mind. The journey of Sanatana Dharma is to transform from lower animal nature to divine qualities.  Each one of us has three gunas or qualities. Tamas, Rajas and Satva. Tamas guna has qualities laziness, revengeful attitude, etc. Rajas guna has qualities like achieving name, fame and glory, etc. Satva Guna has divine qualities like devotion, faith, surrender, let go, forgiveness, compassion, etc. Our journey is to keep a check on Tamas and Rajas guna and cultivate Sattvik qualities within us. Shastras like Bhagavad Gita and Patanjali Yoga Sutras lay great emphasis on character building and for achieving control over mind. Thus practicing Sanatana Dharma devoutly increases morality, ethics and makes one simple minded and big hearted.

If one follows the path of Dharma, then one is naturally having high moral and ethical standards. However, if morality and ethics take back seat, then corruption happens and the pious men who are considered as torch bearers of Dharma get corrupted and begin exploiting masses.  Conversion does not change a person. One still has all other emotions that one previously had. Devotion or faith in God does not earn respect in society. Even a criminal can have faith in God. Faith in God or pledging a belief in a saviour is not the barometer of ‘piousness’ or a spiritual achievement. There are no shortcuts for spiritual progress. Sanatana Dharma focuses on Transformation and not Conversion.

We all are essentially divine. We need to know our true nature. In this process, as on progresses spiritually, heart gets filled with bliss and peace and it begins to overflow with these emotions. In advanced meditators bliss and peace constantly radiate from their heart. In order to reach this blissful state, we need to act in a structured and disciplined way which is taught to us by following the procedures of Rites and rituals. Rituals do not make one rigid, but the lay foundation for meditation. They are an important part of our spiritual progress. They induce positive qualities like humility, compassion and teach us to live in harmony with nature. Practicing rituals properly will make us respect all life forms. Mantras when chanted properly purify subtle bodies. Once sufficient inner purification is achieved, rituals have served their purpose and mind begins to turn inwards to find peace and in this process tries to reach the source from where it is gaining the power to function. This source is supreme consciousness known as ‘Brahman’ and to be awar of this supreme consciousness is known as the state of Self Realisation. The state of Self Realisation is said to be the ultimate state which is beyond the realm of heaven or hell. It grants one eternal freedom and one can experience this blissful state in this  life time while staying in this physical body. We all get inspired by noble acts of kindness like helping the needy, feeding the poor, supporting orphans by paying their school and college fees, etc. The donor experiences contentment and happiness while the receiver experiences gratitude and faith in community. But such a state of happiness and gratitude does not last long. Soon we get occupied with our daily routine and are filled with stress and other emotions. Practicing Sanatana Dharma and meditation makes this blissful state permanent that too without any external stimulus. It does not need someone to be poor or in helpless state for our heart to feel compassion. It is without this condition that our heart is filled with bliss and experiences deep peace. With practice one’s heart constantly radiates this bliss which is independent of any external stimulus.

We all wish to be happy. We all knowingly or unknowingly search for happiness. But we search it in other people or in external objects. There is nothing wrong in this. However, Sanatana Dharma teaches us that this happiness in out outside, but it is inside us. The person in need of help is outside, but the triggering or motivating force or emotions are inside us. The fact is our very nature is Bliss. Our journey is to constantly abide in this state and be eternally free from the cycle of birth and death and attain moksha. Surely this ‘Divine’ God-intoxicated state is much more than ‘Humanity’. ‘Humanity’ or ‘nishkama seva’ are just few steps of ladder to become divine. We are much more capable of then just being human. We are ‘divine’, then why stop at being just a human?

Hari OM Tat Sat.

As Guru Poornima is approaching, a sadhaka tries to increase his / her spiritual efforts. Control over mind and is very important. Swami Ramsukhdas ji's invaluable advice is always useful for our spiritual progress. This year Guru Poornima is on 24-Jul-2021

Note: 1st Q & A was posted in 2009. Here is a complete Q & A from Swami Ramsukhdas ji's website

Question:  How can I get rid off the clatter in my mind?

Swami Ramsukhdas ji:  When clatter comes your way, don't become happy or sad. These things will come and go. The mantra is "agaamipaayinonitya" recite this within the mind. Have that feeling, that inner expression that this thing comes and goes, it is unreal (it is changing). However good or bad the situation may be, but the minute that situation comes up, immediately recite within, this is "agaamipaayinonitya". It's nature is to come and go, it is unreal, constantly changing. This is the truth, because neither favorable nor unfavorable situations will remain. Simply understand, that this will not stay with us. This is not a new thing. So what is there to be happy or sad with the situation?

In getting something that you like or not getting it, what is there to become happy or sad? Best of best situations come your way, then that too will not remain, but you will always remain! Right in front of you, both favorable and unfavorable situations come and go, but you remain. You are that same one. Simply keep your sight on your Self.

All that comes and goes do not blend with it - this itself is liberation. By blending with it - that itself is bondage. All the clatter, the noise that comes and goes, by becoming entangled with it is bondage, and not getting entangled with it is liberation.

What an easy, straight-forward, simple point this is!

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  In spite of knowing this, I become entangled and blend with the clatter in my mind.  What should I do?

Swami Ramsukhdas ji:  You say that in spite of not wanting you somehow get entangled and blend with the clatter. In favorable situations and unfavorable situations you become suddenly one with them, then there is a solution for that as well. On blending with them, you still have the knowledge that you have blended with them, but you are actually separate, and the favorable / unfavorable are separate. Isn't it the truth? Noise and clatter arise, then they subside; they come and they go away; but you remain. Then you and the noise are two or one?

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  At present I understand, but when the moment comes, I blend with the situation, and realize much too late, what must be done?

Swami Ramsukhdas ji:  Now you say that - you understand right now, but the moment that a favorable or unfavorable situation comes, at that moment, you cannot tell. You become united and blend with it. After becoming connected with it, you realize later that you have blended. The answer is that even after recognizing this later, think that you were not joined at that time as well. You had simply believed that you were joining. It was never with you, and you were apart from it. With such understanding, become silent!! That is it! It will go away. By giving importance to the joy and sorrow from the union, the clatter within continues. Therefore do not give it any significance. Talk to it and say, you were never connected, then it will be wiped out, eradicated entirely. When you become aware, then say to yourself, that no - no, you were never united with it.

From "Sansaar kaa asar kaise chute?" in Hindi pg 32-35 by Swami Ramsukhdasji.

Question:  Regarding getting rid off the agitations of the mind you said "Disassociate yourself from the mind, and simply do not become happy and unhappy." Can you elaborate on "Do not become happy or unhappy when situations arise" ?

Swami Ramsukhdas ji:  Whatever path a yogi follows, Path of Knowledge (Jnana yoga), Path of Selfless Service (Karma yoga), or Path of Devotion and Love (Bhakti yoga), whatever situations comes in his way, neither become elated, nor become disappointed. This is everyone's work, not just for yogis. Who ever is intent on realizing God or the Self, for those spiritual aspirants (sadhakas), this point is very essential. However beautiful a thing you acquire, or however ugly an object you see, however favorable or unfavorable a situation that comes in your life, in these opposing circumstances, the one who neither becomes happy, nor becomes unhappy, that one will realize God. And the one that is elated or down, will continue to come and go in the cycle of birth and death.

Favorable and unfavorable situations will come to all. God (Lord Krishna), who is Arjuna's charioteer says – My brother, this is "sheetoshna sukhdukhadah". That is, graciously you must bare these situations. "taansstitiskhasva" (Gita 2:14). God does not say, I will relieve you of these painful circumstances, rather he says, to endure (sahan karo) in those situations.

Therefore do not become a slave to your own likes (raag) and dislikes (dwesh).

When something appears to be okay or not okay, do not become happy or sad.  Instead, be unconcerned about it, and everything will be all right. When disturbances come your way, do not become happy or unhappy. These situations will come and go. Make this your mantra – "It is coming. It is going. It is passing." However good or bad a situation is, the minute the agitations arrive, start to repeat your mantra – "It is coming. It is going. It is passing." This is the absolute truth. Neither favorable situations stay nor unfavorable situations stay. Only remember this much, it will not stay. In this you do not have to do any new work. Now with this discovery, what's to be happy and what's to be unhappy?

From "Man ki khatpat kaise mite?" book in Hindi by Swami Ramsukhdasji.

Note: When Swami Ramsukhda ji says, 'do not become happy or sad, it means one has to remain neutral and not get carried away by the impulses. In deeper sense, 'to not become anything' means not to associate oneself or 'I' with any external object, physical body or with thoughts, emotions or personality. In other words, be detached from mind, body and intellect.

Guru Poornima ki Hardik Shubhkamnaye (24-07-2021)

|| Hari OM ||

Namaste,

There is a popular saying in Hindi that ‘Guru bin Gyan Nahi, Gyan Bina Mukti Nahi’ meaning ‘Without (the grace of Guru), one cannot achieve Self Realisation and with Self Realisation one cannot attain moksha’. So the question is, How to find a Guru? And, Until I find a Guru, how to progress spiritually? There are people who would go on a search for a guru. They would get associated with Ashrams of popular Gurus and then they try to understand the Guru’s teachings. In process, they interact more with volunteers and also with the people involved in administration of the ashram and who are in contact with the Guru. They listen and attend to the discourses of the Guru. They try to analyze the Guru and gauge him as per their own barometers. If the guru fails in their definition of a ‘Guru’ they move on to find another Guru.

Though we cannot say this approach is incorrect, we in order to understand the teachings of shastras, we have to take guidance of a Guru. However, from spiritual stand point, this approach is not correct. It is the guru which finds the disciple and not the other way around. But then the question is what to do until then? Well, we must keep listening to discourses of the Guru or a Swami ji which we like, but at the same time, we all must keep praying to Ishvara to guide us in our spiritual progress. We must pray to Ishvara to teach us japa, to teach us the true meaning of shastras and pray to Ishvara that we would not be able to progress until we receive Ishvara’s grace and blessings. Until our Guru actually finds us, our Ista devata is our Guru too. We must constantly talk to our Ishvara and share our thoughts, like we do to with a person or a friend. We must not hesitate to share our doubts, ask for answers, pray for guidance on any topic, be it spiritual or non-spiritual. Treat Ishvara as a live human being and not as an idol. This will help us connect with Ishvara and emotionally bond with our Ishvara. The strength of our prayer and the response of Ishvara lies in the faith we have in him and how strong our urge is to actually walk on spiritual path and accept his guidance. In other words, fulfillment of prayers depends upon the intensity of devotion and willingness to dedicate our life to him.

We must also continue to read shastras ourselves in order to gain some knowledge and know the basics. There are many shastras and at times it is overwhelming and confusing as to where to start. For beginners, a discourse in video format is the best option. If video is not available, try the audio. If the audio is not available, the we will have to read the books written by a Swami. There are saints who study shastras for many years and meditate as per their Guru’s instructions. After many years of study, contemplation and meditation, they gain clarity on the position of shastras and what they teach us. If such a Saint gives discourse or writes a commentary on Gita or any of the prakaran Granthas of Adi Shankaracharya, then the saint will cover all the essence of the Upanishads, connect the teachings of Prakaran Granths with the teachings of Upanishads, Brahma Sutras and Gita. This reduces a lots of our work. So listening to a discourse on Gita will cover the Upanishads too and so there would not be a need to specially study them.

If one decides to read shastras, as some may like to read book instead of listening to audio or video, then there are basic texts which one must begin with. The author is connected with Advaita and so the books and authors recommended may have a tilting towards Advaita, but will try to give references to books by Acharyas of other sampradayas.

In order to understand the teachings of Upanishads, we must first be aware of basic terminology and basic concepts. Books teaching basics are known as ‘Prakaran Granth’. They are composed by Sri Adi Shankaracharya ji. Granths such as Tatva Bodh explain the basic terminology like What is mind, what is buddhi, what is Brahman, etc. It is the first book that the author generally recommends. Another granth is Vivek Chudamani. Though it is a Prakaran Granth, it is very long consisting of 580 slokas. Vivek Chudamani is very important for those following advaita way of life. Then there are other Prakaran Granths like Atma Bodh, Aprokshanubhuti, Panchikaranam Prakriya, etc that are helpful too.  

Next comes the study of Bhagavad Gita. Bhagavad Gita or simply Gita is the most commented shastra. Therea re hundreds of commentaries and different types of explanations available today. There are two main types of categories of Gita. Gita with Translation and Gita with Commentaries. First, the translation of the mula sloka meaning the author has translated the original Sanskrit sloka without further explaining the meaning. Second is the Commentary on the mula sloka. Commentary is further divided into three types. Many acharyas like Adi Shankara, Ramanuja, Madhva, Abhinavgupta, et al have written detailed commentary on the slokas of Gita in Sanskrit. These commentaries are then translated into English or Hindi or any other regional language. Second type of commentary is the explanation given by the author who is closely following the teachings and so the commentary of any Prominent Acharya like Adi Shankara. The commentary by Swami Sivananda of Divine Life Society is one such Translation and commentary. Almost all authors who give commentary also translate the mula sloka.  

A list of publications and authors is given here

http://www.sanatan-dharma.in/basic-texts-hindu-dharma#TOC-21.7.-Publications-and-authors-recommended-for-reading-shAstra-s

Reading the Puranas

Puranas are very popular amongst masses as they teach us in the form of stories. Several purANa-s list pancha lakshana ( pañcalakṣaṇa) or ‘five characteristics’ or ‘five signs’ that purANa must contain. They are:

1.       sarga:  First or primary creation. Major creation followed by maintenance and destruction of all worlds, lower and higher spiritual worlds. Cosmogeny. How universe was created.

2.       pratisarga: secondary, subsequent creation and maintenance followed by partial destruction of lower worlds. Cosmic cycles.

3.       vamśa: Vamsha means family dynasty or clan or kula or lineage. Lineage of deva-s, rishi-s and mahArAja-s (kings). Genealogy.

4.       manvantara: Period or age of manu. One cosmic cycle.

5.       vamśānucharitam: Legendary stories of popular kings and their lineages.  Genealogical list of popular clans.

In the beginning, some may find it difficult to read such a big book. So we omit the parts which we are not interested into like the list of kings of a particular clan or on the theories of creation or cosmology. We can first begin with reading the stories or rather the life of important characters. For example, In Srimad Bhagavat Purana, there are many great stories like Druv Charitra (Character of Druv), Prahlad Charitra, Gajendra Moksha to name a few. One can refer to the index and can filter out such sections. Later we can go and read other parts of Purana. Also reading all 18 Puranas is practically not possible for a layman and one need not read them all. The important Puranas are Srimad Bhagavad Purana, Vishnu Purana and Shiva Purana. Other Puranas like Ganesh Up-Purana, Devi Bhagavat, Markendeya Purana and Garuda Purana can be taken up for study as per liking and availability of time. Linga Purana and sections from the very large Skanda Purana are taken up for study by the enthusiasts.

There are books or booklets published by many ashrams and mathas which are collections of such inspirational stories from Puranas. To begin with one can read them as well.

 Ramayana and Mahabharata

These two epics are known as itihasa meaning history. Unlike Puranas which may have an element of imagination, both epics enjoy a higher authority over Puranas. Mahabharata has 1,00,000 slokas. It may take upto a year to read them. Honestly, many people skip these epics. There are many versions of Ramayana. Two popular one are Valmiki Ramayana, the main original poetic work and Tulidas ji’s Ramayana. All versions of Ramayana are inspired by Valmiki Ramayana.

There is a mis conception amongst few that one should not keep Mahabharata in the house as it may result into quarrels in home. This is completely wrong. Infact it is said that, ‘What is found elsewhere is definitely found in Mahabharata, but what is found in Mahabharata may not be found elsewhere’.  Mahabharata has everything that can happen in life and teaches many things covering many fields from Governance to war to spirituality. It teaches consequences of betrayals, consequences of not following one’s dharma, it talks on death (ref Sanata Sujatiya) and much more.

As said earlier, since these epics are lengthy and many of us rely and remain contended with the knowledge gained by TV serials, most people do not read this epics. Only Sunderkand from Tulisdas ji’s Ramayana is popular.

Stotras and Stutis

Puranas, Ramayana and Mahabharata has many stotras and stutis of devi-devatas. There are also very popular heart touching independent compositions. One can read listen to them too.

In this way, one can begin with Prakaran Granthas, then read Gita or listen to discourses on Gita. We may also read various popular stories that inspire us to progress spiritually like Druv and Prahlad Charitra from the puranas. There are stotras and stutis, various Sahasranama stotras including the famous Vishnu Sahasranama Stotra and Shiva Sahasranama Stotra. If time permits, one can read puranas, Ramayana and Mahabharata.

An Important point note is that it is best when shastras are read or listened in our mother tongue and the book along with translation has the original Sanskrit sloka too.

Wishing you all a very Happy Guru Poornima.

May the grace of Guru and Ishvara by upon us all.

May we all progress spiritually.

|| OM Tam Namami Gurum Sharanam||

|| Gyanadev tu Kaivalyam ||

|| Hari OM ||

Amrita (a devotee):"Thakur ji, how do you feel in samadhi?"

Sri Ramakrishna:"You may have heard that the keet (worm or moth or caterpillar), by intently meditating on the brahmara (wasp) , is transformed into a brahmara (wasp). Do you know how I feel then? I feel like a fish released from a pot into the water of the Ganges." 

Amrita:"Don't you feel at that time even a trace of ego?"

Sri Ramakrishna:"Yes, generally a little of it remains. However hard you may rub a grain of gold against a grindstone, still a bit of it always remains. Or again, take the case of a big fire; the ego is like one of its sparks. In samadhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when 'I' and 'you' remain.

"Again, sometimes God effaces even that trace of 'I'. Then one experiences jada samadhi or nirvikalpa samadhi. That experience cannot be described. A salt doll went to measure the depth of the ocean, but before it had gone far into the water it melted away. It became entirely one with the water of the ocean. Then who was to come back and tell the ocean's depth?"

Source: Gospel of Sri Ramakrishna

Notes: 

'Bhamari' is also translated as 'butterfly', but more accurate is the 'wasp'. 'Keet' is the moth insect inside cocoon. Wasp makes humming sound while flying. It punctures the cocoon so that it can feed the moth. There are more than one hole. Through other holes, the wasp stings the moth. So the moth is constantly in fear of receiving the painful bite and also hopes of food. It constantly thinks of the humming sound of the wasp. Eventually, it gets transforms into the wasp. (It is similar analogy of caterpillar being transformed into butterfly.)   This analogy is very popular and is known as Keet-Bramar-Nyaya. 

Sri Ramakrishna says that upon constantly meditating on the object, which is God, one's mind gets absorbed in God and merges in God. One becomes God, but one still has little trace of ego so as to enjoy the communion and Bliss. This type of Samadhi is known as savikalp samadhi. Little bit of ego is needed to stayed connected with physical body. Later Sri Ramakrishna explains Nirvikalp Samadhi where there is not even a trace of Ego. Since there is no ego, there is no separate identity to experience the joy of communion. Hence such a state is inexplainable.

Cherish my precious Mother Syama
Tenderly within, O mind;
May you and I alone behold Her,
Letting no one else intrude.

Though with intense delight I learnt many poems and dramas,
I have forgotten them all, entrapped in Krishna's love.

A devotee named Manilal went to meet Sri Trailanga Swami and Sri Bhaskarananda. He came to meet Sri Ramakrishna. Sri Ramakrishna enquired to the devotee what did the saints told you to do. Trailanga Swami had taken a vow of silence so there was not much communication between the two informed the devotee. So Sri Ramakrishna enquired about what instructions did Bhaskarananda give.

Sri Ramakrishna:"Did you have any conversation with Bhaskarananda?"

Manilal:"Yes, sir. We had a long talk. Among other things we discussed the problem of good and evil. He said to me: 'Don't follow the path of evil. Give up sinful thoughts. That is how God wants us to act. Perform only those duties that are virtuous.'"

Sri Ramakrishna:"Yes, that is also a path, meant for worldly-minded people. But those whose spiritual consciousness has been awakened, who have realized that God alone is real and all else illusory, cherish a different ideal. They are aware that God alone is the Doer and others are His instruments.

"Those whose spiritual consciousness has been awakened never make a false step. They do not have to reason in order to shun evil. They are so full of love of God that whatever action they undertake is a good action. They are fully conscious that they are not the doers of their actions, but mere servants of God. They always feel: 'I am the machine and He is the Operator. I do as He does through me. I speak as He speaks through me. I move as He moves me.'

"Fully awakened souls are beyond virtue and vice. They realize that it is God who does everything.

"There was a monastery in a certain place. The monks residing there went out daily to beg their food. One day a monk, while out for his alms, saw a landlord beating a man mercilessly. The compassionate monk stepped in and asked the landlord to stop. But the landlord was filled with anger and turned his wrath against the innocent monk. He beat the monk till he fell unconscious on the ground. Someone reported the matter to the monastery. The monks ran to the spot and found their brother lying there. Four or five of them carried him back and laid him on a bed. He was still unconscious. The other monks sat around him sad at heart; some were fanning him. Finally someone suggested that he should be given a little milk to drink. When it was poured into his mouth he regained consciousness. He opened his eyes and looked around. One of the monks said, 'Let us see whether he is fully conscious and can recognize us.' Shouting into his ear, he said, 'Revered sir, who is giving you milk?''Brother,' replied the holy man in a low voice, 'He who beat me is now giving me milk.'

"But one does not attain such a state of mind without the realization of God."

Manilal:"Thakur ji, what you have just said applies to a man of a very lofty spiritual state. I talked on such topics in a general way with Bhaskarananda." 

Source: Gospel of Sri Ramakrishna

Notes: 

This teaching reflects the mental state of Self Realised Saint who saw the same divinity within oneself and others just like a Mahavakya (the great saying of Upanishad) - sarvam Khalu-idam Brahman  - Everything else is also Brahman or All else is Brahman. A Self Realised Saint not only knows that this true nature is Brahman - Aham Brahmasmi - I am Brahman (another Maha vakya) but he also knows that  The world world and all living beings are non-different from him i.e. Brahman. 

Such a blessed soul during his sadhana days is instructed 'Tat Tvam Asi - meaning You are That (Brahman), another Mahavakya. Here 'you' is said by the Guru. So it is a type of updeshak Maha vakya or Instructional type of Maha vakya. Prajnana Brahman is another Maha Vakya meaning Consciousness is Brahman. Here Pragya / Prajnana does not mean intellect but consciousness. Ayam Atma Brahman is another Maha Vakya meaning this Atman is Brahman thus indicating the non-difference between the two. It is also used in the nididhyasana and reflected in Adi Sankara's Atma Shatak or Nirvan Shatak. It is also an Upadeshak Mantra and used in Sadhana too and leads to Self Realisation just getting to know Aham Brahmasmi - I am Brahman. 

The fifth Maha vakya, Sarvam Khalu-idam Brahman indicates the fulfilling of Sadhana i.e. a meditator realises I am Brahman in the Nirvikalp Samadhi. But after the meditation is over, he can experience that All else is Brahman too. Until these both experiences of Nirvikalp Samadhi and Experiencing same divinity  in everything else are experienced, doesn't matter in which order a meditator experiences, one must continue to do sadhana.

Presently a few elderly members of the Brahmo Samaj arrived. The room was full of devotees. Sri Ramakrishna (also known as Thakur ji) was sitting on his bed, facing the north. He kept smiling, and talked to the Brahmo devotees in a joyous mood. 

In this gathering, Sri Ramakrishna explained the what is devotion (bhakti). Sri Ramakrishna and the devotees sang different songs which elevated the mood of all and instill bhakti in the Brahmo Samaj members. Brahmo Samaj was more inclined towards Jnana Marg / Vichara Marg, the path of knowledge. They did not give much importance to devotional path, the path of prema (Devotional Love. Prema is very strong spiritual attraction of jiva towards Paramatma).  Sri Ramakrishna explained them the importance of devotion. In this gathering, Sri Ramakrishna was already in the estatic mood and would often go into bhava Samadhi. 

Sri Ramakrishna (Thakur ji):"You talk glibly (carelessly without any seriousness) about prema (Devotional Love). But is it such a commonplace thing? There are two characteristics of prema. First, it makes one forget the world. So intense is one's love of God that one becomes unconscious of outer things. Chaitanya had this ecstatic love; he 'took a wood for the sacred grove of Vrindavan and the ocean for the dark waters of the Jamuna'. Second, one has no feeling of 'my-ness' toward the body, which is so dear to man. One wholly gets rid of the feeling that the body is the soul. [1]

"There are certain signs of God-realization. The man in whom longing for God manifests its glories, is not far from attaining Him.What are the glories of that longing? They are discrimination, dispassion, compassion for living beings, serving holy men, loving their company, chanting the name and glories of God, telling the truth, and the like. When you see those signs of longing in an aspirant, you can rightly say that for him the vision of God is not far to seek.

"The state of a servant's house will tell you unmistakably whether his Boss / Master has decided to visit it. First, the rubbish and jungle around the house are cleared up. Second, the soot and dirt are removed from the rooms. Third, the courtyard, floors, and other places are swept clean. Finally the master himself sends various things to the house, such as a carpet, a hubble-bubble for smoking, and the like. When you see these things arriving, you conclude that the master will very soon come."[2]

A Devotee:"Thakur ji, should one first practice discrimination to attain self-control?"

Sri Ramakrishna:"That is also a path. It is called the path of vichara (Jnana), reasoning. But the inner organs i.e. Antahkarana -  (Mind (manas), intelligence (buddhi), mind-stuff (chitta), and ego (ahamkara).) are brought under control naturally through the path of devotion as well. It is rather easily accomplished that way. Sense pleasures appear more and more tasteless as love for God grows. Can carnal pleasure attract a grief-stricken man and woman the day their child has died?"

Devotee: "How can I develop love for God?"

Sri Ramakrishna: "Repeat His name, and sins will disappear. Thus you will destroy lust, anger, the desire for creature comforts, and so on."

    [creature comforts means material comforts or craving for material objects]

Devotee: "How can I take delight in God's name?"

Sri Ramakrishna: "Pray to God with a yearning heart that you may take delight in His name. He will certainly fulfil your heart's desire."

So saying, Sri Ramakrishna sang a song in his sweet voice, pleading with the Divine Mother to show Her grace to suffering men:

O Mother, I have no one else to blame:

Alas! I sink in the well these very hands have dug.

With the six passions tor my spade,

I dug a pit in the sacred land of earth;

And now the dark water of death gushes forth!

How can I save myself, O my Redeemer?

Surely I have been my own enemy;

How can I now ward off this dark water of death?

Behold, the waters rise to my chest!

How can I save myself? O Mother, save me!

Thou art my only Refuge; with Thy protecting glance

Take me across to the other shore of the world.

The Sri Ramakrishna sang again:

What a delirious fever is this that I suffer from!

O Mother, Thy grace is my only cure.

False pride is the fever that racks my wasted form;

"I" and "mine" are my cry. Oh, what a wicked delusion!

My quenchless thirst for wealth and friends is never-ceasing;

How, then, shall I sustain my life?

Talk about things unreal, this is my wretched delirium,

And I indulge in it always, O Giver of all good fortune!

My eyes in seeming sleep are closed, my stomach is filled

With the vile worms of cruelty.

Alas! I wander about absorbed in unmeaning deeds;

Even for Thy holy name I have no taste, O Mother!

I doubt that I shall ever be cured of this malady.

Then the Sri Ramakrishna said: "'Even for Thy holy name I have no taste.' A typhoid patient has very little chance of recovery if he loses all taste for food; but his life need not be despaired of if he enjoys food even a little. That is why one should cultivate a taste for God's name. Any name will do — Durga, Krishna, or Siva. Then if, through the chanting of the name, one's attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend.

"'As is a man's feeling of love, so is his gain.' Once two friends were going along the street, when they saw some people listening to a reading of the Bhagavata. 'Come, friend', said the one to the other. 'Let us hear the sacred book.' So saying he went in and sat down. The second man peeped in and went away. He entered a house of ill fame. But very soon he felt disgusted with the place. 'Shame on me!' he said to himself. 'My friend has been listening to the sacred word of Hari; and see where I am!' But the friend who had been listening to the Bhagavata also became disgusted. 'What a fool I am!' he said. 'I have been listening to this fellow's blah-blah, and my friend is having a grand time.' In course of time they both died. The messenger of Death came for the soul of the one who had listened to the Bhagavata and dragged it off to hell. The messenger of God came for the soul of the one who had been to the house of prostitution and led it up to heaven."

Verily, the Lord looks into a man's heart and does not judge him by what he does or where he lives. 'Krishna accepts a devotee's inner feeling of love.'

In the Kartabhaja sect, the Acharya / Guru, while giving initiation, says to the disciple, 'Now everything depends on your mind.' According to this sect, 'He who has the right mind finds the right way and also achieves the right end,'It was through the power of his mind that Hanuman leapt over the sea. 'I am the servant of Rama; I have repeated the holy name of Rama. Is there anything impossible for me?'— that was Hanuman's faith.

"Ignorance lasts as long as one has ego. There can be no liberation so long as the ego remains. 'O God, Thou art the Doer and not I'— that is knowledge.

"By being lowly [humble] one can rise high. The chatak bird makes its nest on low ground, but it soars very high in the sky. Cultivation is not possible on high land; in low land water accumulates and makes cultivation possible. 

One must take the trouble to seek the company of holy persons. In his own home a man hears only worldly talk; the disease of worldliness has become chronic with him. The caged parrot sitting on its perch repeats, "Rama! Rama!' But let it fly to the forest and it will squawk in its usual way. 

"Mere possession of money doesn't make a nobleman. One sign of the mansion of a nobleman is that all the rooms are lighted. The poor cannot afford much oil, and consequently cannot have so many lights. This shrine of the body should not be left dark; one should illumine it with the lamp of Wisdom.

Lighting the lamp of Knowledge in the chamber of your heart,

Behold the face of the Mother, Brahman's Embodiment.

"Everyone can attain Knowledge. There are two entities: jivatma, the individual soul, and Paramatma, the Supreme Soul. Through prayer all individual souls can be united to the Supreme Soul. Every house has a connection for gas, and gas can be obtained from the main storage-tank of the Gas Company. Apply to the Company, and it will arrange for your supply of gas. Then your house will be lighted.

"In some people spiritual consciousness has already been awakened; but they have special marks. They do not enjoy hearing or talking about anything but God. They are like the chatak, which prays for rain-water though the seven oceans, the Ganges, the Jamuna, and the rivers near it are all filled with water. It won't drink anything but rain-water, even though its throat is burning with thirst."

The Sri Ramakrishna wanted to hear a few songs. Ramlal and a brahmin official of the temple garden sang:

Dwell, O Lord, O Lover of bhakti,

In the Vrindavan of my heart,

And my devotion unto Thee

Will be Thy Radha, dearly loved. . . .

And again:

The dark cloud of the summer storm fades into nothingness,

When, flute in hand and a smile on His lips,

Lighting the world with His loveliness,

Krishna, the Dark One, appears.

His dazzling yellow robe outgleams even the lightning's glare;

A wreath of wild-flowers interwoven

Gently swings from His youthful breast

And softly kisses His feet.

See, there He stands, the Lord of life, the Moon of Nanda's line,

Outshining all the moons in heaven

And with the splendour of His rays

Flooding the Jamuna's bank!

He stands there, stealing the maidens' hearts; He lures them from hearth and home.

Krishna enters my own heart's shrine,

And with His flute-note steals away

My wisdom, life, and soul,

To whom shall Ganga Narayana pour out his tale of woe?

Ah, friend, you might have understood

Had you but gone to the Jamuna's bank

To fill your water-jar!

Again they sang:

High in the heaven of the Mother's feet, my mind was soaring like a kite,

When came a blast of sin's rough wind that drove it swiftly toward the earth. . . . 

Sri Ramakrishna (to the devotees): "As the tiger devours other animals, so does the 'tiger of zeal for the Lord' eat up lust, anger, and the other passions. Once this zeal grows in the heart, lust and the other passions disappear. The gopis of Vrindavan had that state of mind because of their zeal for Krishna.

"Again, this zeal for God is compared to collyrium. Radha said to her friends, 'I see Krishna everywhere.' They replied, 'Friend, you have painted your eyes with the collyrium of love; that is why you see Krishna everywhere.'

"They say that when your eyes are painted with collyrium made from the ashes of a frog's head you see snakes everywhere.

"They are indeed bound souls who constantly dwell with 'woman and gold' and do not think of God even for a moment. How can you expect noble deeds of them? They are like mangoes pecked by a crow, which may not be offered to the Deity in the temple, and which even men hesitate to eat.

"Bound souls, worldly people, are like silk-worms. The worms can cut through their cocoons if they want, but having woven the cocoons themselves, they are too much attached to them to leave them. And so they die there.

"Free souls are not under the control of 'woman and gold'. There are some silk-worms that cut through the cocoon they have made with such great care. But they are few and far between.

"It is maya that deludes. Only a few become spiritually awakened and are not deluded by the spell of maya. They do not come under the control of 'woman and gold'.

"There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don't have to go to the trouble of drawing water. One must practice spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain liberation through the grace of God do not have to labour. But they are few indeed.

"Then there is the class of the ever-perfect. They are born in each life with their spiritual consciousness already awakened. Think of a spring whose outlet is obstructed. While looking after various things in the garden, the plumber accidentally clears it and the water gushes out. Yet people are amazed to see the first manifestations of an ever-perfect soul's zeal for God. They say, 'Where was all this devotion and renunciation and love?'"

The conversation turned to the spiritual zeal of devotees, as illustrated in the earnestness of the gopis of Vrindavan. Ramlal sang:

Thou art my All in All, O Lord! — the Life of my life, the Essence of essence;

In the three worlds I have none else but Thee to call my own.

Thou art my peace, my joy, my hope; Thou my support, my • wealth, my glory;

Thou my wisdom and my strength.

Thou art my home, my place of rest; my dearest friend, my next of kin;

My present and my future, Thou; my heaven and my salvation.

Thou art my scriptures, my commandments; Thou art my ever gracious Guru;

Thou the Spring of my boundless bliss.

Thou art the Way, and Thou the Goal; Thou the Adorable One, O Lord!

Thou art the Mother tender-hearted; Thou the chastising Father;

Thou the Creator and Protector; Thou the Helmsman who dost steer

My craft across the sea of life.

Sri Ramakrishna (to the devotees): "Ah! What a beautiful song! — 'Thou art my All in All.'"

Ramlal sang again, this time describing the pangs of the gopis on being separated from their beloved Krishna:* 

Hold not, hold not the chariot's wheels!

Is it the wheels that make it move?

The Mover of its wheels is Krishna,

By whose will the worlds are moved. . . .

Sri Ramakrishna went into deep samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. He was saying: "Thou art I, and I am Thou — Thou eatest — Thou — I eat! . . . What is this confusion Thou hast created?"[3]

Continuing, Sri Ramakrishna said: "I see everything like a man with jaundiced eyes! I see Thee alone everywhere. O Krishna, Friend of the lowly! O Eternal Consort of my soul! O Govinda!"

As he uttered the words "Eternal Consort of my soul" and "Govinda", Sri Ramakrishna again went into samadhi. There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on Sri Ramakrishna, a God-man of infinite moods.

Legends:

The Malayalam version of Ulladu Narpadu (Forty Verses) was read out by a devotee for the benefit of a visitor. After hearing it, the latter asked: 

D: What about the reference to duality during one’s effort and unity at the end?

B.: It refers to people who think one must begin one’s spiritual striving with a dualistic idea. They say that there is God and that one must worship and meditate until ultimately the individual merges into God. Others say that the individual and the Supreme Being always remain separate and never merge.

But let’s not worry now about what happens at the end. All agree that the individual exists now. So let a man discover it – that is discover his Self. There will be time enough afterwards to find out whether the Self is to merge in the Supreme or is a part of it or remains separate. Let us not forestall the conclusion.

Keep an open mind, dive within and find the Self. The truth will dawn upon you all right, so why try to decide beforehand whether it is absolute or qualified unity or duality? There is no meaning in doing so. Your decision would have to be made by logic and intellect, but the intellect derives its light from the Self (the Highest Power) so how can its reflected and partial light envisage the entire and original light? The intellect cannot attain to the Self, so how can it ascertain its nature?

While explaining to an American lady, Bhagavan said:

The Self alone is Real. All else is unreal. The mind and intellect have no existence apart from you. The Bible says: ‘Be still and know that I am God’. Stillness is the only thing needed to realise that ‘I am’ is God.

Later he added:

The whole Vedanta is contained in the two Biblical statements - 

‘I am that I am’ and ‘Be still and know that I am God’.

For one who found Self-enquiry too difficult, he would recommend worship and submission.

Source: Teachings of Sri Ramana Maharshi in his own words – Arthur Osborne

Adhar Sen arrived with several of his friends. He was a deputy magistrate, about thirty years old. This was his second visit to the Master. He was accompanied by his friend Saradacharan, who was extremely unhappy because of the death of his eldest son. A retired deputy inspector of schools, Saradacharan devoted himself to meditation and prayer. Adhar had brought his friend to the Master for consolation in his afflicted state of mind.

Coming down from samadhi, the Master found the eyes of the devotees fixed on him. He muttered to himself, still in an abstracted mood.

Then, addressing the devotees, Sri Ramakrishna said: "The spiritual wisdom of worldly people is seen only on rare occasions. It is like the flame of a candle. No, it is rather like a single ray of the sun passing through a chink in a wall. Worldly people chant the name of God, but there is no zeal behind it. It is like children's swearing by God, having learnt the word from the quarrels of their aunts.

"Worldly people have no grit. If they succeed in an undertaking, it is all right, but if they don't succeed, it scarcely bothers them at all. When they need water they begin to dig a well. But as soon as they strike a stone they give up digging there and begin at another place. Perhaps they come to a bed of sand. Finding nothing but sand, they give that place up too. How can they succeed in getting water unless they continue to dig persistently where they started?

"Man reaps the harvest of his own past actions. Hence you read in the song:

O Mother, I have no one else to blame:

Alas! I sink in the well these very hands have dug.

Sri Ramakrishna: "'I' and 'mine'— that is ignorance. By discriminating you will realize that what you call 'I' is really nothing but Atman. Reason it out. Are you the body or the flesh or something else? At the end you will know that you are none of these. You are free from attributes. Then you will realize that you have never been the doer of any action, that you have been free from virtue and faults alike, that you are beyond righteousness and unrighteousness.

"From ignorance a man says, 'This is gold and this is brass.' But a man of Knowledge says, 'It is all gold.'

"Reasoning stops when one sees God. But there are instances of people who have realized God and who still continue to reason. Again, there are people who, even after having seen God, chant His name with devotion and sing His glories.

"How long does a child cry? So long as it is not sucking at its mother's breast. As soon as it is nursed it stops crying. Then the child feels only joy. Joyously it drinks the milk from its mother's breast. But it is also true that, while drinking, the child sometimes plays and laughs.

"It is God alone who has become everything. But in man He manifests Himself the most. God is directly present in the man who has the pure heart of a child and who laughs and cries and dances and sings in divine ecstasy." 

By this time Sri Ramakrishna had become better acquainted with Adhar, who related the cause of his friend's grief. The Master sang, as if to himself: 

To arms! To arms, O man! Death storms your house in battle array!

Bearing the quiver of knowledge, mount the chariot of devotion;

Bend the bow of your tongue with the bow-string of love.

And aim at him the shaft of Mother Kali's holy name.

Here is a ruse for the fray: You need no chariot or charioteer;

Fight your toe from the Ganges' bank, and he is easily slain.

Then he said: "What can you do? Be ready for Death. Death has entered the house. You must fight him with the weapon of God's holy name; God alone is the Doer. I say: 'O Lord, I do as Thou doest through me. I speak as Thou speakest through me. I am the machine and Thou art the Operator. I am the house and Thou art the Indweller. I am the engine and Thou art the Engineer.' Give your power of attorney to God. One doesn't come to grief through letting a good man assume one's responsibilities. Let His will be done.

"But isn't your grief for your son only natural? The son is one's own self reborn. Lakshmana ran to Ravana when the latter fell dead on the battle-field. Looking at Ravana's body, he found that every one of his bones was full of holes. Thereupon he said to Rama: 'O Rama, glory be to Your arrows! There is no spot in Ravana's body that they have not pierced.''Brother,' replied Rama, 'the holes you see in his bones are not from My arrows. Grief for his sons has pierced them through and through. These holes are the marks of his grief. It has penetrated his very bones.'

"But house, wife, and children are all transitory; they have only a momentary existence. The palm-tree alone is-real. One or two fruits have dropped off. Why lament?

"God is engaged in three kinds of activity: creation, preservation, and destruction. Death is inevitable. All will be destroyed at the time of dissolution. Nothing will remain. At that time the Divine Mother will gather up the seeds for the future creation, even as the elderly mistress of the house keeps in her hotchpotch-pot little bags of cucumber seeds, 'sea-foam', blue pills, and other miscellaneous things. The Divine Mother will take Her seeds out again at the time of the new creation."

Sri Ramakrishna began to talk with Adhar on the verandah north of his room.

Sri Ramakrishna (to Adhar): "You are a deputy magistrate. Remember that you have obtained your position through the grace of God. Do not forget Him, but remember that all men must one day walk down the same path.* We stay in the world only a couple of days.

"This world is our field of activity. We are born here to perform certain duties. People have their homes in the country but come to Calcutta to work, "It is necessary to do a certain amount of work. This is a kind of discipline. But one must finish it speedily. While melting gold, the goldsmith uses everything — the bellows, the fan, and the pipe — so that he may have the hot fire he needs to melt the metal. After the melting is over, he relaxes and asks his attendant to prepare a smoke for him. All this time his face has been hot and perspiring; but now he can smoke.

"One must have stern determination; then alone is spiritual practice possible. One must make a firm resolve.

"There is great power in the seed of God's name. It destroys ignorance. A seed is tender, and the sprout soft; still it pierces the hard ground. The ground breaks and makes way for the sprout.

"The mind becomes very much distracted if one lives long in the midst of 'woman and gold'. Therefore one must be very careful. But monks do not have much to fear. The real sannyasi lives away from 'woman and gold'. Therefore through the practice of spiritual discipline he can always fix his mind on God.

"True sannyasis, those who are able to devote their minds constantly to God, are like bees, which light only on flowers and sip their honey. Those who live in the world, in the midst of 'woman and gold', may direct their attention to God; but sometimes their minds dwell also on 'woman and gold'. They are like common flies, which light on a piece of candy, then on a sore or filth.

"Always keep your mind fixed on God. In the beginning you must struggle a little; later on you will enjoy your pension."

 Namaste,

Dear Divine Atman

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Question:  What should one do for salvation?

Swami Ramsukhdasji:  if a person firmly accepts the following four things then his salvation (kalyaan) is certain:-

1. Nothing is Mine.

2. I do not need anything.

3. I do not have any relationship with anybody.

4. Only God is my own.

The fundamental fault is to assume "mine-ness" with the temporary worldly things. From this fault alone all other faults arise. In fact in this entire universe not even a thing like hair is ours. Therefore as soon as we accept "nothing is mine" - there comes faultlessness in us and we instantly become "dharmatma" (a pure holy soul).

When nothing is ours, then what is there to desire? Hence as soon we accept- "I do not need anything", we become "nishkaam" (desireless) and henceforth a "Yogi" as you acquire Equanimity. - "samatvam yog uchyate" (Gita 2: 48)

The essential self (svaroop) of every human being is "asang" (naturally detached). Therefore as soon as we decline to accept any relationship with any body or any thing that comes together and later departs, we realize our self proven, obvious disassociation or

Detachment from others. And as soon as we realise our obvious detachment, we become "jnani" (knowledgeable).

We are essentially a part of God - Gita 15:7. Hence only God is ours. Nobody else is ours. As soon as we accept our mine-ness with God, we become "Bhakta"(devotee of God).

A human being's kalyaan (salvation) is only vested in his being Dharmatma Yogi (pure holy soul, with equanimity and free of all desires), in being Detached and in being a Devotee of God. Therefore it is a spiritual aspirant's duty that he accepts these four worthy facts with a firm conviction. Then his salvation is definite.

From "Maanav Matra ke kalyaan ke liye" in Hindi pg 69/70, by Swami Ramsukhdasji

Question:  Why is it that the extremely wealthy, extremely learned, a poverty stricken person and one with severe disease find it difficult to attain salvation (kalyaan) ?

Swami Ramsukhdasji:  One who is extremely wealthy tends to be attached to his wealth, one who is very learned tends to be attached to his knowledge and learning, one who is extremely poor tends to be deeply attached to money, and one who is diseased tends to be extremely attached to his body. This attachment becomes the main obstacle to salvation. Due to this attachment, they are unable to easily engage in God. If this attachment does not remain, then they too can attain salvation.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  What is the difference between the Salvation of those who believe in attributeless, formless God, and on the other hand the state of communion of soul with the Supreme Being for those who believe in God with form and attributes ?

Swami Ramsukhdasji:  In the state of communion of soul with the Supreme Being, the realization is of God with form and attributes in entirety. It is with or without God's super human powers, i.e. it is not limited to God's divine manifestation of superhuman power or qualities. In salvation (mukti), realization is of attributeless, formless Supreme Consciousness (Nirgun Brahma), the superhuman force behind everything.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  Some people criticize salvation (mukti) and believe that the complete fulfillment in human life is on entering the eternal divine sport of Radha - Krsna. Is this alright?

Swami Ramsukhdasji:  They do not understand what salvation, what freedom from bondage (mukti) is! When one is totally disassociated (detached) from the inert, that itself is salvation, freedom from bondage (mukti). It is only when one has entirely detached from the inert, that he becomes eligible to enter the eternal divine sport of Radha-Krsna and to have the inner feeling (bhava) that the Gopis had. It is only then that divine love is manifested within.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Source: http://www.swamiramsukhdasji.net/question_answer.html

Surendra, a beloved lay disciple of the Master, had invited him to his house on the auspicious occasion of the Annapurna Puja. It was about six o'clock when Sri Ramakrishna arrived there with some of his devotees. The image of the Divine Mother had been installed in the worship hall. At Her feet lay hibiscus flowers and vilwa-leaves; from Her neck hung a garland of flowers. Sri Ramakrishna entered the hall and bowed down before the image. Then he went to the open courtyard, where he sat on a carpet, surrounded by his devotees and disciples. A few bolsters lay on the carpet, which was covered with a white linen sheet. He was asked to lean against one of these, but he pushed it aside.

Sri Ramakrishna (to the devotees): "To lean against a bolster!" (Rich and aristocratic persons seeking comfort generally sit in this fashion.) You see, it is very difficult to give up vanity. You may discriminate, saving that the ego is nothing at all; but still it comes, nobody knows from where. A goat's legs jerk for a few moments even after its head has been cut off. Or perhaps you are frightened in a dream; you shake off sleep and are wide awake, but still you feel your heart palpitating. Egotism is exactly like that. You may drive it away, but still it appears from somewhere. Then you look sullen and say: 'What! I have not been shown proper respect!'"

Note: A bolster is a long thick pillow. Here it indicates comfort. IMHO, the essence is to not let mind loose and always keep a check on ego. If a sadhaka (a seeker of truth) realizes that a certain attitude causes his / her ego to increase then one must make conscious effort to correct it. Sri Ramakrishna explains to us in a symbolic way through an incident.

Kedar: "'One should be lowlier than a straw and patient as a tree.'"

Sri Ramakrishna: "As for me, I consider myself as a speck of the dust of the devotee's feet."

Vaidyanath arrived. He was a well-educated man, a lawyer of the High Court of Calcutta. With folded hands he saluted Sri Ramakrishna and took his seat at one side.

Surendra (to Thakur ji - Sri Ramakrishna): "He is one of my relatives."

(Sri Ramakrishna is also known as Thakur ji)

Sri Ramakrishna: "Yes, I see he has a nice nature."

Surendra: "He has come here because he wants to ask you a question or two."

Sri Ramakrishna (to Vaidyanath): "All that you see is the manifestation of God's Power. No one can do anything without this Power. But you must remember that there is not an equal manifestation of God's Power in all things. Vidyasagar once asked me whether God endowed some with greater power than others. I said to him; 'If there are no greater and lesser manifestations of His Power, then why have we taken the trouble to visit you? Have you grown two horns?' So it stands to reason that God exists in all beings as the All-pervasive Power; but the manifestations of His Power are different in different beings."

Vaidyanath (to Sri Ramakrishna): "Thakur ji, I have a doubt. People speak of free will. They say that a man can do either good or evil according to his will. Is it true? Are we really free to do whatever we like?"

Sri Ramakrishna: "Everything depends on the will of God. The world is His play. He has created all these different things — great and small, strong and weak, good and bad, virtuous and vicious. This is all His maya, His sport. You must have observed that all the trees in a garden are not of the same kind.

"As long as a man has not realized God, he thinks he is free. It is God Himself who keeps this error in man. Otherwise sin would have multiplied. Man would not have been afraid of sin, and there would have been no punishment for it.

"But do you know the attitude of one who has realized God? He feels: 'I am the machine, and Thou, O Lord, art the Operator. I am the house and Thou art the Indweller. I am the chariot and Thou art the Driver. I move as Thou movest me; I speak as Thou makest me speak.'

Note: A Self Realised person will not have ego like layman. His ego is merged in God.

(To Vaidyanath): "It is not good to argue. Isn't that so?"

Vaidyanath: "Yes, sir. The desire to argue disappears when a man attains wisdom."

Sri Ramakrishna, out of his stock of a dozen English words, said, "Thank you!" in the most charming way, and all laughed.

Sri Ramakrishna (to Vaidyanath): "You will make spiritual progress. People don't trust a man when he speaks about God. Even if a great soul affirms that he has seen God, still the average person will not accept his words. He says to himself, 'If this man has really seen God, then let him show Him to me.' But can a man learn to feel a person's pulse in one day? He must go about with a physician for many days; only then can he distinguish the different pulses. He must be in the company of those with whom the examination of the pulse has become a regular profession.

"Can anyone and everyone pick out a yarn of a particular count? If you are in that trade, you can distinguish in a moment a forty-count thread from a forty-one."

Note: Constant company of holy men purifies one inwardly. After achieving certain purification of mind, one begins to understand spiritual path and the teachings of shastras.

Source: Gospel of Sri Ramakrishna

Sri Ramana Maharshi on Meditation

For one who found Self-enquiry too difficult, he would recommend worship and submission.

In case the path of worship was chosen, he demanded absolute surrender.

If there be true surrender, there can be no complaint or frustration.

Following the path of devotion, one should leave everything to God.

There cannot even be impatience for speedy realisation. To one who was so afflicted, he replied:

Even prayer can betoken a lack of trust and Bhagavan did not normally encourage prayer in the sense of petition.

On other occasions, however, he would confirm the efficacy of prayer. As in other matters, he would put the viewpoint which would best help the spiritual development of the particular questioner.

It will be seen that this hints at a doctrine far wider than personal response by an anthropomorphic God. It indicates the general power of thought for good or evil and its repercussions on the thinker. Understanding of this involves a great responsibility for thoughts no less than for actions, just as Christ indicated that to look at a woman lustfully was a sin, the same as committing adultery with her. The following passage shows how far this teaching was from any humanised conception of a God.

Namaste,

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