There is sins spreading with great force all over

Just as waters from a river are gravitating towards the ocean, similarly at this time and age, the world and people in it are gravitating with great force towards hell. In studies, in pleasures, customs and rituals, in law and legal matters, in trading and business and various activities, whatever you see, there is sin taking place with great force and intensity.

Goswamiji has described this -

Kali kewal mal mool malin |
Paap payonidhi jan man meenaa || (Manas, Balkand, 27/4)

There is sins spreading with great force all over, such that man's mind will play away like fish in water. In other words, just like the fish when it is taken out of the water becomes restless. And if she were made to understand ahead of time that she will be separated from the water, then she will become fearful; because she cannot live without the water, similarly, "paap payonidhi" - the ocean is the form of sins, where as the mind of a man has become like the fish "jan man meena".

If today one is told that do not do "black" (engage in businesses that are off the books), do not lie or cheat, do not be dishonest, work honestly then they say "Maharaj! Work cannot carryon without lying and cheating in this day and age. If one works honestly then it will result in much difficulty. We cannot follow through with what you are saying." On hearing talks about being free from sins, they begin to tremble. They say that it will be awesome if we can leave sinning, but it will not be possible to sustain our livelihood. We are only able to carry on our living and livelihood, because of lying, cheating and dishonesty.



From such talks we must not believe that those with bad conduct, sinful and unlawful men cannot engage in devotion and worship of the Lord. Gita says -


Apichet suduraacharo bhajate maamananyabhaak |
Saadhureva samantavyah samyagvyavasito hi saha || (Gita 9/30)


Even if the worst of all sinners, makes a firm determination and engages in devotion and worship of the Lord, then he should not be considered an ordinary man. God says - He should be considered a "sadhu" (ascetic); because he has firmly resolved.


In Gita, God has talked about four types of devotees of the Lord - "Aarto jigyaasuarthaarthi jnaani cha bharatarshabh" - a devotee "bhakt" in distress or needing financial assistance, takes the name of the Lord. A devotee who has quest for knowledge also takes the name of the Lord. But a loving devotee "jnani" to whom "prabhuji biseshi piyaaraa" "jnana tvaatmaiva me matam", such a devotee is very dear to God. He is the Lord's very own Self (atma, spirit, inner being).

From "Manas mein Naam Vandana"

There are three mains desires

There is one very beneficial point and it is very simple and straight-forward. There are three mains desires - desire to live, desire to acquire and desire to do. The stronger these three desires are, the more one gets bound to the world and there will be many obstacles in understanding the essential truth "vaastavik tattva". When this desire is wiped out, then the work is very easy.

What was shared yesterday, the desire to live will prevent one from understanding this point. There is nothing to be acquired or gained from desiring. Other than losses there is nothing beneficial. The point is that the number of years that have passed, that many years one has died, then it is due to the strong desire to live that this point is not understood. Now if quarter of the life span has gone by, then one is quarter dead; if half the life span is gone by, then one is half dead and when entire life span has gone by, then one is fully dead. Now, is there any doubt about this statement? Just as when water comes in a reservoir, but when the water is over, then we say "Water is all gone", similarly when man dies completely, then we say "he is gone". The day water was filled in the reservoir from that day onwards slowly and gradually it began to decrease until it was over. Similarly man is constantly getting over. Now what is new about this point? Then one can say this entire world is all-in-all moving towards getting over, ending, finishing.

In the Mahabharat, there is a dialog between Yaksh and King Yudhishthir. There Yaksh asked a question, that what is the most surprising thing? To this Yudhishthir answered -

Ahanyahani bhootaani gacchantih yamaalayam |

Sheshaah sthaavarmicshaanti kimaashraryamatah param || (Maha. Van. 313/116)

, "In this world everyday jeev is going to `yamlok' (death), then too the remaining people continue to desire to live here forever. What can be more surprising than this?"

"Ahanyahani" i.e. Daily beings are going towards death. How is it daily? Because the day one is born, that very day death is coming closer. Therefore the number of days that have gone by, that many days have surely decreased, that many days death has come closer. There is no doubt about this. Observing is daily moving towards, not observing. One day it will all end and one will not be able to observe. This world is every moment moving towards "non-existence" (Not Is). If we accept everything in the present itself to be non-existent, then at this very moment one can realize the essential truth, knowledge of Brahma (divinity) "brahm gyaan", knowledge of truth "tattva gyaan", liberation "mukti" and Self Realization "atma-shaakshaatkaar".

From "Taatvik Pravachan" in Hindi by Swami Ramsukhdasji.

There is no Resting Place Here. It is only a Journey

One very important point that you must understand is that whatever we have is only for this journey. Our real home is our Father's home. Is this something that you all can accept? If you do not or cannot, then let me know. This present journey has to end, so you can go home. Going to Paramatma (God) is not difficult. As such it is not difficult. It is only our belief that has made it difficult. Understand that this is only a journey. All can understand this. All in all. All are eligible to know this point. All can acquire this knowledge. Just like any child of a mother, can sit in the mother's lap. Any of her children can sit in her lap. All have rights. Similarly, all can attain Paramatma (God). All can get knowledge of Truth (tattva gyaan). All can attain Salvation (kalyaan). All can be liberated. All can attain divine Love (prem).

It is not something new. New things are in world, but Paramatma (God) is an age old thing. We are Paramatma's. It is simple and straightforward. "Ishvar ansh, jeev avinaashi; chetan amal sahaj sukha raasi" (Manasa, Uttar. 117:1). "The Jivaatmaa (embodied soul), is a part of Paramaatmaa (Supreme Soul). It is immortal. It is consciousness, immutable and a fountain of natural bliss." There is nothing to do for our self. Absolutely nothing. What has to be done is only serving (seva) others. The serving can be with our things, our strength, our intellect, our knowledge, our talents and whatever we have received. All are only to serve. There is nothing to do for the self. We are already "avinaashi" (imperishable) , chetan (consciousness) , amal (free of all impurities), and "sahaj sukh raashi" (fountain of natural bliss). Everything that we have received is only for serving. It will leave, therefore serve.

Paramatma is ours. Loving, devotion and worship of Paramatma is Bhakti. The Self being detached from the world is gyaan. Accepting everything in the world as belonging to others and not wanting anything for your self, is karmayog. Nothing at all is ours and we do not want it either. Not even a needle in this entire cosmos is ours. Nothing in this world will remain with us. All will leave. You will get a new mother, new things, but none of it will be yours. Presently where we are staying, that house is not ours. The things in it are not ours. Until we reach home, it is all only a journey. Therefore whatever we have received, make do with it.

May all be happy. May all be healthy (free of disease), may no one experience any pain and suffering. "Sarve Bhavantu Sukhinah..." Let your sentiments always be such as to give happiness to everyone, give rest and relaxation to every one. This is the essence. There is no doubt about this. Paramatma is such that wherever you go, He goes with you. He never leaves you. Only He is ours. Be Joyful ! Do Bhajans!

Remember these two essential points. Desiring what you do not have and (apraapt ki kaamna) and attachment (proprietary interest) towards what we have (praapt cheej ki mamta). These two are great obstacles in the spiritual path. The more things that you accumulate, the more unhappiness you will experience. Even the body is not ours, then how can anything else be ours? "ye toh jyaasi hi jyaasi" Wherever you go, it is only a journey. There is no resting place here. Sometimes an animal, sometimes a bird, sometimes a tiny insect, sometimes a tree, it is endless. It is all a journey.

Bhagwaan (God) loves "Patram, pushpam, phalam..." (Gita 9:26)
Whoever offers Me with devotion, a leaf, a flower, a fruit or even water, I
accept these devout offerings of a devotee with love." (Gita 9:26). He likes simple things, but offered with true feelings and sentiments. Just like He loved the banana peel offered by Viduraani. The joy He felt from eating the peel, He hadn't experienced such joy from other foods. He is like that for everyone. What an amazing thing this is.

It is about our real Home. All else is a journey.

Without knowledge, there cannot be detachment.

vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam
[SB 1.2.7]

"If somebody engages himself in the devotional service of Vasudeva, then very quickly this detachment develops. And knowledge." Knowledge also. Without knowledge, there cannot be detachment. Without knowledge, one cannot be detached. And what is that knowledge? The knowledge is that "I am not this matter; I am spirit soul." So... But this knowledge is... Although it is very easy thing to say, that "I am not this body, but I am spirit soul," but actually to have perfect knowledge, that is a great job. It is not very easy. For getting that supreme knowledge so many, I mean to say, transcendentalists, they were trying life after life, just to get detached. But the easiest process is that if one is engaged in the devotional service. That is the formula given in Srimad-Bhagavatam. Vasudeve bhagavati. Vasudeve bhagavati, "in the Personality of Godhead, Krsna." Vasudeva is Krsna. Vasudeve bhagavati bhakti-yogah prayojitah [SB 1.2.7]. Bhakti-yoga means devotional service. If it is applied, if we apply our devotional service unto the Supreme Lord Sri Krsna, then the result will be that janayaty asu vairagyam, very soon you'll be detached from this material attraction. Very soon. And jnanam ca yad ahaitukam. And you'll gain also knowledge. You do not know how you have received knowledge. That is the magic. That is the magic. Because how you'll get knowledge? That is also stated in the Bhagavad-gita.


This, all these Vedic scriptures, they are interrelated. They are not contradictory. If somebody says that "We find some contradiction from Vedic literature, from this literature to that literature," no. There is nothing at all, any contradiction, even, even in the preachings of the great acaryas. I am speaking of India . There were many great acaryas, I mean to say, reformers, came. Lord Buddha also appeared in India . Then, after Lord Buddha, Sankaracarya came. Then, after Sankaracarya, Sri Ramanujacarya came. Then, after Sri Ramanujacarya, Madhvacarya, and then, lately, Sri Caitanya, Lord Caitanya. He came. But you will find a link, a link, although superficially we may see that Lord Buddha is speaking something which is contradictory to Lord Sankaracarya' s teaching, or Ramanujacarya is speaking something which is contradiction to Sankara. No. There is no contradiction. It is the question of studying how they are paving way for ultimate spiritual realization. That requires a very, I mean to say, substantial knowledge, how they are paving the way, just step by step.

Just like Lord Buddha's teaching. Lord Buddha's teachings is... That is also detachment from matter, nirvana. Nirvana. But he does not speak anything about the spirit soul. Because the position in which he was speaking, that position, for the human, humanity, was not suitable for understanding what is the constitution of spirit, therefore he did not say anything about spirit. He simply preached nonviolence. So far our body is concerned, he stressed on the point that we should be nonviolent. We should not be killing animals anymore. That was his preaching. Similarly, Sankara... A little more than Buddha. He said, "No, no. Matter is not all. The spirit is real thing. Matter is false." Brahma satyam jagan mithya.. Now, he did not say about the activities of spiritual life. He simply gave hint that there, that matter is false. Matter is generated by spirit. Spirit is the real, principle thing. Just like Buddha did not say anything about spirit. He simply wanted that detachment of, from matter. But detachment from matter... Then where is my stand? Where is my stand? If I leave this room, I must have another room to stay. So that is the position of Buddha. He did not say about the spirit. But Sankara, Sankara said, "No, matter is our false position. Spirit is real position." But he did not say anything, what are the activities of the spiritual life. Then Sri Ramanujacarya came. He described the actual position of spiritual life. These are gradual development. Your, I mean to say, Lord Jesus, also, Lord Jesus Christ, he also gave hints of spiritual life, kingdom of God . So when we speak of kingdom of God , a kingdom, vacant, cannot be. Kingdom means there must be activities. Otherwise, what is the meaning of kingdom? So, of course, he did not give any detailed account of the kingdom of God , but he gave hint.

So these are gradual development so far the human society is concerned. As the position is. The whole process is, as Lord Sri Krsna says in this Bhagavad-gita,

Wherever My devotees sing My name, I am there

On one occasion Narada went to the Lord. In the course of their conversation, Lord Narayana asked Narada, "You are moving around all the three worlds, what news have you brought for Me from your wanderings? Have you seen anything new in creation?"
"What is greater than yourself in creation", replied Narada.
" I am asking about My creation and not about Myself", said Lord Narayana.
Narada replied, "I do not understand the question."
"There are five elements, the Pancha Bhutas. Which is the greatest among them? " Lord Narayana asked.
Narada said, "The earth is the biggest."
Lord Narayana said, "In the earth three fourths are occupied by water."
Narada agreed that water is greater than the earth. But Lord Narayana observed, "All oceans were drunk by the sage Agasthya in one gulp. Therefore who is greater, water or Agasthya? " Narada agreed that Agasthya was greater. But Lord Narayana again observed that "Agasthya is remaining as a star in the sky. In the vast firmament, Agasthya is merely twinkling like a small star; is not the firmament greater than the star?" Narada agreed that firmament is greater than Agasthya. Again Lord Narayana said, "In My Avatar as Vamana I covered the entire earth and sky with one foot of Mine. So is the firmament greater or My foot? Then Narada said, "Your foot". "If My foot itself is so great, am I not greater than My foot? ", Lord Narayana asked. Narada agreed.

Then Lord Narayana said, "Although I am great, I am confined in the heart of My devotees. So the devotees are greater than Myself. Therefore, wherever My devotees sing My name, I am there."

There is no question about being Happy or Sad - Gita 5:20

Gist: On attainment of either the desirable or undesirable, a spiritual aspirant must neither be happy, nor sad within. He is neither attached to the desirable, nor averse to the undesirable. He who realizes the true essence of the Self (Soul) and the modes of nature, knows that he is not the doer, and thus there is no question about him (the self) being happy or sad.

"Na prahrshyetpriyam paapya nodvijetpraapya chaapriyam
Sthirabuddhorasammu dho brahmavid brahmani sthitah." (Gita 5:20)

"He who neither rejoices on obtaining what is pleasant, nor grieves on receiving that which is unpleasant and who is of the firm understanding and unbewildered, such a knower of God vests in God" (Gita 5:20)

Let us focus on the first line - "Na prahrshyetpriyam paapya nodvijetpraapya chaapriyam" - To get favorable things, objects, beings, incidents, circumstances, body, senses, mind, principles, caste, creed, scriptures is called attaining that which is agreeable or desirable(priya) . To get anything contrary to that is getting what is disagreeable or undesirable (apriya).

On attainment of either the desirable or undesirable, a spiritual aspirant must neither be happy nor sad within (in the inner faculty, conscience). Having knowledge of both that which is desirable and undesirable, he is neither attached to the desirable, nor averse to the undesirable. Here the mistake is more about impressions being made on the inner faculty by being happy and sad from the desirable and undesirable. Mere knowledge of agreeable and disagreeable is not a flaw, if one remains free from joy or grief.

Knowledge of agreeable and disagreeable is in the inner faculty (antahkaran) , but the one who gets happy and sad is a doer. Though all actions are performed by the modes of nature, yet he whose mind is deluded by egoism thinks "I am the Doer," and feels happy and sad. But he who realizes the true essence of the Self (Soul) and the modes of nature, understands that it is the modes (gunas) which are acting on the modes (Gita 3:28). He knows that he is not the doer, and thus there is no question for him (the self) to be happy or sad.