One does not know when the last breath will be.

 The glories of Divine Name recitation (japa) that can be understood by actually doing japa, is not understood by reading, saying or hearing about it. The glories of a satisfying meal are by actually eating, are not understood by talking about meals. Laddoos (sweets) look good, but any amount of talking about it, will not be the same as actually eating it.

This world is ever changing is our visible and evidential experience. That too you do not believe? What to do? See your body and mine, how much it has changed? And it is continuing to change. Someone who had seen me in childhood and sees me now, they cannot even recognize. This world is only changing constantly, every moment. It is only an accumulation of changes. Those changes itself is called life. There is not a moment that is not changing – this is the point.

You are comfortably sitting free of concern! It is a surprising thing! There is no certaintly of even in a single moment. One does not know when the last breath will be. There is no certainty that the breath that is leaving this body, will return again. There is no trust or confidence what so ever. There is no guarantee. It will not remain. It cannot remain. It is going away. It is only a delusion that we think we are living. It is completely false, death is taking place every moment. Every moment the dying is happening. You think it is secure. There is no attention given in this direction. We talk about it, we hear about it, but there is no awareness in this direction. You consider yourself to be stable, it is a surprising thing.

By lying, cheating, dishonesty, deceit, being unscrupulous, you have accumulated wealth. For sense enjoyments you have committed so many sins, done so much injustice, have committed so many atrocities.

God has said in the Gita -


"Bhogaishvarya prasaktaanaam tayaapahchetasaam
Vyavasaayaatmika buddhih samaadhau ne vidhiyate." (Gita 2:44)

One who is attracted to enjoyment of pleasures and hoarding, that one cannot even have a firm resolve to realize God. He will be far from God Realization, but worst yet, the firm determination that I want to realize only God, I want to only gain salvation - he will be unable to firmly resolve towards this aim. Simply speaking, as long there is desire within, as long as there is attraction and importance given to worldly things and enjoyments, till that time, however much you hear these talks, you will be unable to resolve towards God. When the objective, the goal itself is not firm, then how will God Realization be possible?

From summary of discourse in hindi . by Swami Ramsukhdasji

Without Desire or Ambition, One is a Vegetable, Not Human

If there is no desire what-so-ever within, then on attainment of worldly things there would not be any pleasure, and on not acquiring these or losing these there would not be any cause for pain and sorrow. It is only due to desires that one experiences both pleasure (happiness) and pain (unhappiness) . These are pairs of opposites, which lead to bondage in this world. In reality, both pleasure and pain are one and the same. Pleasure is as such another name for pain, because the reason for pleasure and pain are - "ye hi sansparshjaa bhogaa dukhayonay eva te." (Gita 5/22). "All pleasures born of contact with worldly objects, are the cause of unhappiness. " If a person has no desire whatsoever, then he rises above both pain and pleasure and attains bliss (anand). Just as the Sun, has neither day nor night in it, rather it is only constant illumination (light all the time), similarly in Bliss, there is neither pleasure, nor pain, rather it is bliss at all times. On experiencing this bliss (anand) just once, there is no feeling of deficiency ever with regards to the bliss, because that bliss is axiomatic, eternal and immutable (without any modifications) .

If it were possible to fulfill all desires, then we would strive to fulfill the desire to live, and if it were possible to save oneself from death, then we would endeavor to be saved from (to escape) death. But it is everyone's experience that all desires can never be fulfilled, and every being that is born, cannot be saved from death, then what is the gain in having a desire to live or fearing death? On having desire to live, birth and death cycle will continue, and the desire to live will also subsist ! Therefore to become immortal while living, it is essential to renounce desires.

I am not the body, because this body is changing every moment, but I (Swayam, Self) is constant there. If we were not constant there, then who would have the knowledge of this changing body? Knowledge of the changing is only possible by one who is not changing. This body is not mine, because I have no control over it, and I cannot keep it according to my wishes, nor can I make changes in it as I please, nor can I keep it with me forever. In this manner, when we do not accept the body as "I" or "mine" then the desire to keep it alive will also not remain.

When there is no desire to keep it alive, then before departing from this body, one will realize immortality which is self-evident. "The unreal has no existence and the real never ceases to be" - "Naasato Vidhyate Bhaavo, Naabhaavo vidhyate satah" (Gita 2/16).

Truth is truth and untruth is untruth. Therefore there is no fear of the truth or the untruth. If we are afraid of death, then too the body shall die, and without fear also it shall die. Only the mortal dies. So what is the new loss? Therefore it is useless to be afraid of death. From "All is God" in English pg 67 by Swami Ramsukhdasji

Ram Ram

How we shall know that one is situated in the pure consciousness?

yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthe bhyas
tasya prajna pratisthita
[Bg. 9.58]

How we shall know that one is situated in the pure consciousness? Simple imagination that "I am situated in pure consciousness" ? No. Everything must be proved by symptoms. Everything must be proved by symptoms. Just like a patient is cured means there is subsidence of the fever, for example; similarly, the, we are just trying to separate ourself from the material conception of life to our exact position. I am spirit soul, and consciousness is the symptom. And I have to be situated in pure consciousness, dovetailing myself with the supreme consciousness. That is the whole program. Now, how that program are to be executed, that will be discussed in the Third Chapter. And some way or other, we are discussing some of the points, but here the formulas...


Just now we are engaged in the Second Chapter. These are the contents, contents, the how a, I mean, a self-realized person, situated in pure consciousness, will be experienced by his practical behavior. Yes. Vasudeve bhagavati. The whole thing is... It is called vairagya. Vairagya. Vairagya means to detach, be detached. I am a spirit, and some way or other, I am in contact with the matter. That is my trouble. The whole trouble is due to my contact with matter. Now I have to detach from this matter and to be situated in my pure conscious, spiritual state. So this is called vairagya. This vairagya, or detachment from material attraction, is very easily done. As it is stated in the Srimad-Bhagavatam,