How do we detach ourselves from our lower nature and attain Brahman?

Question:  How do we detach ourselves from our lower nature?

Swami Ramsukhdas ji:  "Ek aasaro, Ek bal" - Simply one dependence, one source of strength.

Friends, this is the last birth. Human birth is the last of all births. We have been clearly told by God in the Gita "bahunaam janmanaam ante, Vasudeva sarvam iti" (Gita 7:19). Now it is up to us to become firm on this point. Do not worry whether others do or not, you simply become immersed in only God, then everything else will fall in place.

Notes:

BG 7.19: 

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।

Hindi Translation By Swami Ramsukhdas ji

।।7.19।। बहुत जन्मोंके अन्तमें अर्थात् मनुष्यजन्ममें 'सब कुछ परमात्मा ही है', ऐसा जो ज्ञानवान् मेरे शरण होता है, वह महात्मा अत्यन्त दुर्लभ है।

English Translation By Swami Gambirananda

7.19 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.

Here Swami ji says, that Human birth is the last birth, as it is only in human body one attains Self Realisation. Even amongst men, Self Realisation one is very are. Summarizing the teachings of Gita, Swami ji says, Having birth in Human body is rare and still rare is attaining Self Realisation. Self Realsation is a gem found deep inside the ocean bed. Hence one must dive deep within in order to achieve this gem. For this one has to make firm resolve to walk on the spiritual path.

Swami ji continues, 

There is nothing easier than God Realization. It is simply our mind and it's ways that creates the obstacles by making it appear difficult. And in reality, no one else is ours (not even the mind). Only God is ours. It is all betrayal to think otherwise. We do not need to ask anyone. Just become God's and all will be OK.

Parikshit heard the Srimad Bhagawad for seven days and attained God Realization, so why have we not realized after listening for so very long? Pariskhit had no desire to live. He knew he had only seven days remaining. We all have a desire to live. This is the main obstacle. Man is dying at every moment. We have actually died the number of years that we have already been alive. At every moment this body is dying. Parikshit was very clear that he was dying. When we have this feeling that we are living, that thought itself will prevent us from God Realization.

Notes: Once a man realises that he is going to die, one tries to finish all the unfinished tasks and then be content with what has been achieved. If one is given any work, then the whole focus is to complete the work and no other thought is entertained. In the same way, one must try to focus our attention on God knowing that life is uncertain and so I need to spend all my time and energy to realise God. Fear of death produces a sense of urgency to finish the work and eliminates the procrastination. 

When one is dead, there will be no relation with anyone. If the aim is clear and you become focused, God Realization can happen today! Right now. Sethj said, it is not difficult at all to realize God. It is entirely up to us. Simply become immersed in this one thought and with great enthusiasm (utsaaha), become fully engaged in only God

Source: From a Discourse by Swami Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm 

Notes: Seth ji here means Sheth Jaidayal Goenka ji, another realised Saint who was was associated with Gia Press, Gorakhpur, U.P., India. Shri Hanuman Prasad Poddar ji, Sheth Jai Dayal Goenka and Swami Ramsukhdas ji's contribution towards Hindu Shastras in invaluable.

Question:  Intellectually we understand that body / mind are not us and we have nothing to do with it. Also earlier you said that in this manner one should become indifferent to the worldly impressions on the mind, but how does one really become indifferent?

Swami Ramsukhdas ji: Just like you believe that you have absolutely no relation with [your] dog's mind; similarly acknowledge that there is a no relation between you (Self, swayam) and your mind. The dog's mind and our minds are of the same nature and class (jaati). Mind is a fragment of nature and abides in nature (jada prakriti), whereas we (self, swayam) are consciousness and God's very own fragment. Just like the worldly impressions left on a dog's mind have no affect on you, similarly this mind too should make no difference to you (self, swayam).

The mind has a relationship with nature (prakriti) whereas you (self, soul, atma) have a relationship with God (Paramatma). You assumed an affinity with the mind, and therefore now pain and sorrow are inevitable. Now, whatever you do with this mind / body, you will reap the fruits of it's good and bad deeds. What ever be the thoughts that come into a dog's mind, what has it to do with you? Similarly, whatever comes to this mind, what has it to do with you (swayam)? Your relationship is not with the body, sense organs, mind and intellect. Your relationship is only with God (Paramatma). Just to make us understand this Lord Shri Krishna says in the Gita "Mamaivaamso jivaloke jeevabhootah sanaatanah" (Gita 15:7). "In this world, the Self (Atma) becomes an embodied Soul (jeev), though being a fragment of My Eternal Self (Paramatma)." Understand this message and you will see a dramatic change in your outlook (vrittiyaan) and your spiritual accomplishments (saadhan).

Notes: BG 15.7 Full Sloka

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।

Hindi Translation By Swami Ramsukhdas ji

।।15.7।।इस संसारमें जीव बना हुआ आत्मा मेरा ही सनातन अंश है; परन्तु वह प्रकृतिमें स्थित मन और पाँचों इन्द्रियोंको आकर्षित करता है (अपना मान लेता है)।

English Translation By Swami Gambirananda

15.7 It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.

You understand yourself to be "I am". In this the "I" is inert, whereas "am" is consciousness. It is only because of "I' the "am" exists. If "I" (ego) were removed then "am" would become non-existent. All that would remain is "Is-ness" or existence (consciousness). In the Gita, Lord has elaborated and said that when an aspirant becomes "Nirmama-Nirahankarah", that is when he becomes free from attachment, sense of mine-ness (nirmama) and egoism, "I am the body" (nirahankarah), then he attains "Brahmi sthitih" i.e. a state of God realized soul. (Gita 2:72).

Note: 

1. Explaining the 'i' of 'I am' 

Here, 'I am' would imply 'I am the Body'. For sake of simplicity we will take with 'I' as 'i' i.e. small letter 'i'. Capital 'I' is the Self or God Consciousness. The 'I' here is the Ego, or small 'i' or individuality i.e. the feeling that you are an individual, separate identity, which is This physical body. So, You understand yourself to be 'i am'. In this the 'i' is inert (achet - अचेत - that which does not have chetnaa चेतना - i.e. consciousness of it's own). This is because we identify the 'i' with physical body and physical body is gross or jada (जड़) which does not have the consciousness of it's own, hence it is inert or achet  अचेत or gross. 

2. Explaining the 'am' of 'I am' which is 'i am the Body'

It is the 'am' in the statement 'i am the body', which implies or gives meaning or direction to the statement 'i am the Body' as ''i the body' does not explain itself properly, there is no clarity and the statement is incomplete. So 'am' completes the statement as gives clarity by saying 'i AM the body'. Here, the 'am' indicates that it is the knowledge-giving word indicating the knowledge of 'i' being the body or 'i is the body'. So both 'am' and 'is' are important. This word that give knowledge are due to one's knowing of oneself to be the body. In other words, one is conscious of oneself as the body. Hence, the word 'knowledge' can be used instead of the word 'consciousness'. This knowledge is due to the false identification of 'i' with the body. This false identification is known as 'ego' which retains one's individuality. Once this 'i' i.e. body is removed or better, false identification of 'i' with the body is removed, then what is left is just knowledge. This is nothing but pure consciousness with the feeling of physical body. It is present everywhere and there is no end or boundary to it. In other words, it is infinite.

3. The meditative path

The meditative path is to separate the 'i' from everything that is not-'i'. In sanskrit it is said naa-iti or not-this. It is known as neti (naa-iti) or not-this, not-this. Whatever one experiences is different from the one experiencing. In other words, the knower of object is different from the object itself. This is the path of negation. It is like piling layers of onion one by one by saying 'I am not Body', 'I am not the mind', I am not thoughts and emotions', 'I am not intellect'. In other words, after negating 'i' from body, you can say 'I is not the body', 'I is not the mind', 'I is not thoughts and emotions', 'I is not intellect'. Then the question comes, 'Who am I' or 'Who is 'i'' ' or what is 'I'. The answer is that which is left after negating everything else and that which cannot be negated itself is the real 'I'. This 'I' is different from 'i' i.e. ego. It is completeness, it is consciousness. So one realises that the 'i' is the 'I' - the Self or pure consciousness. 

Always remember that you cannot negate yourself - the 'I'. So you cannot negate your own existence. What changes is the realisation is that the 'I' is not ego but Self or pure consciousness which has no beginning and no end.

 

The Essence is: One should not associate oneself i.e. 'I' with the physical body. One should detach and dissociate oneself with Mind, body, Thoughts and Emotions and Intellect. In other Words, detach oneself from that which is not 'I" and what finally remains is just 'I', which is not ego, but Pure Consciousness or Brahman. After renouncing all desires and attachments and by detaching oneself from wrong association of 'I', one attains peace and the blissful state free of pride (ego). By attaining this blissful state, one never again gets deluded in the wrong notion of 'I' and is eternally free. Even when the death is near i.e. at the time of dying or precisely at the time of leaving the body, if one stays in this Blissful state of Self Realisation, then too one does not return back to earth i.e. one does not have rebirth and remains Established in Brahman.

 

Note 2: BG 2.71 and 2.72 Full Sloka

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।

निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

Hindi Translation By Swami Ramsukhdas

।।2.71।। जो मनुष्य सम्पूर्ण कामनाओंका त्याग करके स्पृहारहित, ममतारहित और अहंकाररहित होकर आचरण करता है, वह शान्तिको प्राप्त होता है।

English Translation By Swami Gambirananda

2.71 That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

Hindi Translation By Swami Ramsukhdas ji

।।2.72।। हे पृथानन्दन ! यह ब्राह्मी स्थिति है। इसको प्राप्त होकर कभी कोई मोहित नहीं होता। इस स्थितिमें यदि अन्तकालमें भी स्थित हो जाय, तो निर्वाण (शान्त) ब्रह्मकी प्राप्ति हो जाती है।

English Translation By Swami Gambirananda

2.72 O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.

 

Source: From "Sansaar kaa asar kaise chute?" in Hindi by Swami Ramsukhdas ji

Original Hindi Source: 

https://www.pustak.org/index.php/books/bookdetails/1092#:~:text=आप%20भगवान्%20के%20भजन-साधन,एक%20ही%20जाति%20के%20हैं।

What should one do for salvation (Kalyan and Mukti)?

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

What should we do to control our mind and stay detached?

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.

Swami Ramsukhdas ji on Satsang

।। श्री राम जय राम जय जय राम ।।
।। श्री राम जय राम जय जय राम ।।
।। श्री राम जय राम जय जय राम ।।

 
Question: What is the essential properties or characteristics of a Satsang (association with Truth)?

Swamiji: Selfless love for the essential Truth (God) is Satsang and selfless love for a Self-Realized Soul is also Satsang. Sitting in front of a realized soul is also satsang. Becoming detached from the world is also satsang. The point is that in any which way that one can become closer to God, it is Satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: "Tulsi sangat sadhu ki, kataiyye koti aparaadh" - what is true association of a sadhu (saintly person)?

Swamiji: True association with a saint is no different than becoming one with that one (saint, sadhu). Becoming one, means that attentively and with total alertness listening and absorbing what the holy one is saying and at that very moment becoming established in that Truth. Their advice / messages should not be left for imbibing sometime in the future or leaving it for further contemplation or study. If there is any doubts or ambiguity or lack of clarity in their message, then at that very moment gain clarification; or else contemplate on the message in solitude and become steadfast and firm in the new learnings.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: Worldly people attend Satsangs and often devotees / spiritual aspirants do not attend satsangs, instead they stay at home worshipping God. What is the reason for this?

Swamiji: If worldly people are also able to attend Satsang, it is God's grace and if a spiritual aspirant or a devotee is not attending satsang, it is due to his lack of intense longing for satsang. But on receiving satsang, worldly people are not able to significantly gain from them, whereas a spiritual aspirant, a devotee of God, even if he attends a single satsang he can gain immensely from them. This is because following one's own spiritual practices is like working hard and struggling to earn one's wages and acquire wealth, whereas doing satsang is like being adopted by a rich man and sitting on his lap. The one sitting on the lap, automatically becomes eligible beneficiary of the rich man's wealth.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: Some people engage in satsang (good company, association with truth), but over time they leave it. What is fate's role in this?

Swamiji: Fate is not the cause of this. There are two causes - 1) flaws are seen in the one they engage in satsang with and 2) they begin engaging in bad company. When within one's self there are some limitations and some negative influences, then one is affected by the bad company. Just like those that are infatuated and attached to women, only they are influenced and affected when associating with women. Just like those that are attached to wealth, only they are impacted on encountering money.

One must not continue a relationship or engage in satsang with one in whom negative qualities are seen, when done simply out of fear or embarrassment of people and society. In such situations, without criticizing them, one must quietly part ways. Thereafter, one must not engage in relationship with anyone.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: In human beings, the influence of bad company happens more, whereas the influence of satsang is much lesser, what is the reason for this?

Swamiji: In whom there is previous influence of bad company, they are more impacted and affected by bad company. And those that have innate tendency for good-ness, have great influence of satsang and good company. Those that are alike, gravitate towards each other. Therefore through good associations, truth and scriptures, it is desirable for human beings to fill themselves with good impressions and sanctifying thoughts.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: How do we listen to satsang (discourses on truth), such that we never forget it?

Swamiji: 

1) Contemplate deeply on what the speaker is saying and what he is intending to communicate 

2) Along with listening, one must introspect on the meaning, whereby we are able to convey the same message to others at a later time 

3) That which has been heard, we must attempt to put these into practice or application 

4) Engaging in discussion with others that are listening to satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

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

।। हरि ॐ ।।

How the Self (soul) which is sentient, becomes the onlooker of the insentient intellect etc?

Question:  Question arises as to how the Self (soul) which is sentient, becomes the onlooker of the insentient intellect etc., because the onlooker can see objects of its own class?

Swami Ramsukhdasji:  The answer is, that the soul identifies itself with the sentient matter and accepts its own separate entity as "I am". This "I" is neither insentient, nor sentient. By identifying itself with matter, it believes "I am rich or I am learned." By giving to consciousness (self), it says, "I am Brahma".

Thus this "I" is the soul seated in Nature, which is the cause of his birth, in good and bad wombs (Gita 13:21). Thus the embodied soul has both the sentient as well as, the insentient. The sentient portion attracts him towards the Lord, while the insentient portion, due to identity with matter; attracts him towards world, and thus he becomes the perceiver (onlooker) of intellect, mind, senses, sense objects and body etc.; This assumed identity or affinity is the root cause of all evils.

Source: "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  We understand that this embodied Soul (Jeev) is a part of God, was always a part of God and will always be so, but how and why did it get caught in the birth and death cycle?

Swami Ramsukhdasji:  I can give you the answer to this, but truly, it is not necessary to get entangled in this type of conversation. In fact it is more harmful. How did I become dirty? From where did this dirt come? Who could be responsible for this dirt? How useful can such conversations be? It is not useful at all. When you become dirty, best is to immediately go and clean your self up. What is the point in getting caught up in the whys and hows?

In short, the reason for being entanglement and trapped in the birth and death cycle is attachment. Today, we like money and pleasures, and this is the root cause or main reason for being trapped in the birth and death cycle. The minute we stop liking money and pleasures, we will be released from this vicious cycle. It is that simple! It is because in our minds there is this desire for still wanting to trade.

Therefore, if someone complaints about you, do not worry, do not be concerned. From today, this moment onwards, release everyone. Give them complete freedom. Let them have free will to complaint about you. By releasing them all, you will be released. You will be released and you will benefit immensely. Let them go ahead, full swing complaining about you. You, be quiet. Be Silent. Do not try to explain yourself. Let them say that you are bad, remain unaffected and remain happy, be joyful at all times.

How you got entangled is not so relevant, just get detangled and be silent. By trying to explain this, it is paying disrespect to the Truth. Give up desires and wants. This desire for others to think well of you, wanting respect from them, wanting praise from them, all these are problematic.

Everyone may say he is an enemy of his parents, his teacher, his family etc. (Jaani Ram kutil ker mohi, log kahe guru saaheb drohi)

Whatever anyone wants to say, let them say. With Your grace, let my love for Sita-Ram continue to increase with each passing day. (Sita Ram charan rati more, ........ anugraha Manasa)

Source: "Saadhan, Sudha, Sindhu" in Hindi pg 715 by Swami Ramsukhdasji.

How can we experience the one who does not change?

Question: How can we experience the one who does not change?

Swami Ramsukhdas ji: Do you ever doubt that you exist? Have you ever asked anyone whether you exist? It is your own experience that you exist. There is a difference between understanding and experience. I have said these things, you have heard them and agreed with me. You have understood what I have said but have not accepted it from within. To experience you have to accept it from within. To experience be situate in your existence. It is different from understanding. Nowadays people study Vedanta and think that they know God - they know the essence. It is mere knowledge - there is no experience. You cannot realize God through reading and learning only. The essence is beyond all means (mind and intellect). One can only understand the world by the means (instruments) that you have, not God.

The knowledge that you gain is always the same. You get information of the birth of a grandson and the death of a son (two extremes). The information is totally different but the knowledge of the information is same. You get happy and sad when you mix yourself with the information - when you have 'my-ness' with the information. The situation changes, your position changes (childhood, youth, old age) - but you remain the same.

Question: Why does the feeling of being situated in the Self (existence) not stay?

Swami Ramsukhdas ji: I ask you why do you not keep it? You have assumed yourself to be flawless

- I am perfect but the feeling does not stay. Well to answer your question – it is because the hunger for the feeling is not there within you. If there is no hunger you cannot digest the food. It is not interesting. You have to have the hunger/desire for this knowledge. You must have the want to know the Self.

Source: "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

How to let our spiritual practices (sadhana) be free of doubt?

Question: How to let our spiritual practices (sadhana) be free of doubt?

Swami Ramsukhdasji: Yes! it is important to let the spiritual practices be pure i.e. free of doubt. If there is any doubt, remove it through books, questions, inquiry etc. Even if you think that the world is real, then it is no problem to stick to that view. But if you have any doubt about it, then remove that doubt by thinking over it, discussing until the doubt is clarified. If you believe in the existence of God (Soul), then without any doubt stick to this view. Being free of doubt is essential in one's spiritual practice.

You may follow any spiritual practice, but follow it without a doubt. It will be very beneficial. But when one has doubt, he perishes. The Lord declares - "The man who is ignorant and who is of a doubting nature, perishes" (Gita 4:40). The Lord declares, "the doubting self has neither this world, nor the world beyond, nor any happiness." (Gita 4:40).

We doubt that some people may have attained God Realization. In fact we doubt and do not even accept that we can attain God or Self Realization. When we ourselves have doubts, how can we ever attain God Realization?

Do not create obstacles. Do not close the door by doubting. Open all doors today. Accept that the same God is present in an exalted soul and in us. Acceptance will open all doors. Open the gates of your mind and self. Nothing new needs to take place or needs to be learned. When we say - I cannot accept, without first having complete understanding or without making logical sense, we are closing the door. Accept it first. This is my sincere request to all of you. All are born of God and all are dear to Him. He loves all. His Grace is equally on all. Just accept without any doubts and the rest will happen by itself.

From "Jin Khojaa Tin Paayiya.", page 63

How can we experience the one (Atman) who does not change?

Question: How can we experience the one who does not change?

Swami Ramsukhdas ji: Do you ever doubt that you exist? Have you ever asked anyone whether you exist? It is your own experience that you exist. There is a difference between understanding and experience. I have said these things, you have heard them and agreed with me. You have understood what I have said but have not accepted it from within. To experience you have to accept it from within. To experience be situate in your existence. It is different from understanding. Nowadays people study Vedanta and think that they know God - they know the essence. It is mere knowledge - there is no experience. You cannot realize God through reading and learning only. The essence is beyond all means (mind and intellect). One can only understand the world by the means (instruments) that you have, not God.

The knowledge that you gain is always the same. You get information of the birth of a grandson and the death of a son (two extremes). The information is totally different but the knowledge of the information is same. You get happy and sad when you mix yourself with the information - when you have 'my-ness' with the information. The situation changes, your position changes (childhood, youth, old age) - but you remain the same.

Source "MAnava Jivana MAtra KalyANa ke Liye Hai" in Hindi pg 80

Desires - II

Question:  Let our sorrows come to an end - should one have or not have this desire?

Swami Ramsukhdasji:  One should not have any desires. If you desire to wipe out sorrow, then you will become an enjoyer of happiness. If you desire to become free of bondage, then you will become an enjoyer of salvation and of freedom. Do not even desire to break off the relationship with innate matters (jadataa), or else a very subtle form of ego will remain within. The point here is that there is absolutely nothing to be seeked out or to be received or to held on to.

The more that a spiritual aspirant is exclusively dependent on God, that much spiritual progress he will make. A sadhak must have no desires for himself, leave all to God. Then he becomes extraordinary and attains realization in totality. Therefore there must not be even the desire for one's own salvation. This is the best. Just like Narsiji had the vision of Shankara, at which time he asked for nothing from Him. He only said, that whatever you feel is appropriate for me, that you do. Man can only desire to the extent that he is able to envision. But beyond is the infinite essence. Beyond, the glories are extraordinary. If a spiritual aspirant does not hold on to his points, if he does not become complacent, then his Self will make immense spiritual progress.

From "Prashno Uttermanimala"

Question:  How to get rid of desire for worldly possessions and enjoyments?

Swami Ramsukhdasji:  We are busy hoarding and delighting in things that we know for certain to be perishable. This is a dangerous tendency on our part. We must change this attitude and begin to think about how we can bring greater happiness to others. Let this begin at home to start with. Our aim should be to bring greater happiness to our parents, spouse, children, but at the same time expecting nothing in return.

Generally we tend to only do and give happiness to those from whom we hope to get something in return. Here lies the main bondage. Therefore it is important that you do good to others without expecting anything in return.

From "Ancient Idealism for Modern day Living"

Question:  Desire for the world and desire for God, both desire appear quite contrary and opposing, do these reside in one place?

Swami Ramsukhdasji:  Yes, both these desires reside in one place. Where there is desire for enjoyment of worldly pleasures, there itself is also desire for salvation. When desire for worldly enjoyments are concluded, desire for God (Supreme Consciousness) will be awakened. Wiping out the desire for worldly desires will automatically on it's own result in fulfillment of desire for God. But worldly desires will never be satisfied. In spite of millions of births, then too these desires will remain un-fulfilled, and more so, new desires will continue to manifest - "Jimi pratilaabh, lobh adhikaayi."

From "The Bhagavad Gita - Sadhak Sanjivani"

Question:  How do both these desires reside in the same place?

Swami Ramsukhdasji:  One desire you have held on to, and the other desire is there innately in us (Self). Worldly desires you have grabbed onto, whereas, desire for God (Supreme Consciousness) is in you, in your Self. The desire to remain alive for ever, to have no lack of knowledge (ignorance) remaining in us, and to remain ever and eternally happy at all times - these desires are of the Self, whereas desire for enjoyment of worldly pleasures are not desires of the Self.

The inspiration behind all desires is your Self. If by the Self, if you leave worldly desires, then they can never remain or last. That whose fulfillment is impossible, should certainly be given up. The reason worldly desires are not fulfilled is because the world is "not" and deisre for God (Supreme Consciousness is fulfilled because that Supreme Consciousness "IS". Worldly objects never remain forever. They are destroyed. But God (Supreme Consciousness) ever remains.

From "The Bhagavad Gita - Sadhak Sanjivani"

Desires

Question: Why is there desire for enjoyment of pleasures?

Swami Ramsukhdasji: It is due to accepting our relationship with the body. Rather, it is due to considering this body as "I", "Mine" and "for Me" that one, desires the enjoyment of pleasures.

Question: How is one to know whether they have or do not have lustful desires (kamana) and attachments (mamta) to objects and persons?

Swami Ramsukhdasji: Whenever there is lack of peace within or confusion and commotion within, then one must understand that within them selves there is some "desire". The separation that we feel with our self and with others is due to attachments (mamta). Whoever we are attached to, only they have an effect, influence on us and they leave impressions on us.

Question: What is the difference between "desire" and "hope" for happiness?

Swami Ramsukhdasji: One "Desires" favorable situations and happiness and not the opposite. But the expectation and the possibility of attaining happiness, pleasure, ease, prosperity, comforts etc leads to "hope" for happiness.

Source: "Prashno Uttermanimala" in Hindi by Swami Ramsukhdasji on page 10.

What is the root cause of bondage?

Question:  What is the root cause of bondage?

Swami Ramsukhdasji:  In true worship, one does not consider things to be their own, and does not expect any reward for him self. Where a desire exists to get comfort, respect, praise, or any other personal gain, there is bondage. Several years passed by in giving discourses, yet I did not know the root cause of bondage. It was much later that I came to the understanding that desire to get anything from anyone is bondage.  If you want others to be favorable towards you, it means you are inviting sorrow.  It is all a desire for pleasure and enjoyment. Therefore Beware!! Of them. Desires only lead to bondage, and not love. Those who wish to get something from another are cheats and pleasure seeking and they get entangled in worldly bondage.

Therefore to get rid of bondage, give up your desire and serve others. This is the real Art of Living in this world. It is God Realization through selfless, unattached action. We should totally give up the idea of getting anything from others.

What is the difference between worldly happiness and transcendental Bliss?

Question:  What is the difference between worldly happiness and transcendental Bliss?

Swami Ramsukhdasji:  Worldly happiness is with reference to worldly unhappiness / sorrow.  In other words, along with worldly happiness, there is also worldly sorrow.  But Bliss is neutral,  it is not mixed with any sorrow.  In worldly happiness there are changes (often changes for the worse, deterioration), but Bliss is changeless.  Worldly happiness is related to sense-objects and through contact with these, but bliss has no connection with any external contact or objects. In worldly happiness, there is exhaustion after,  but in bliss there is no such exhaustion, rather it is equanimity, stillness, continuous flow of nectar, and attributeless.  The point is, not having any of the following - deterioration, sorrow, changes, feeling of inadequacy, turmoil, frenzy, lack of balance, favoritism etc. is "bliss".

Bliss is of two kinds,  "Akhand" (Uninterrupted, Continuous) Bliss and "Anant"  (Infinite, eternal) Bliss.  The Bliss of Salvation is Uninterrupted, whereas the bliss of Divine Love is infinite.  The Continuous bliss is equal, still, single continuous flow of nectar, whereas in Infinite Bliss, there is every moment, ever increasing.  In other words, the bliss of Divine Love is far more extraordinary than the bliss of salvation.  In salvation, only the worldly sorrows are wiped out and the self remains as is.  But in divine love, the Self gravitates towards it's source (anshi) - Paramatma (Supreme Soul, Supreme Consciousness). 

If a spiritual aspirant has no insistence of any sort, then he automically eases into silent uninterrupted bliss and continuous and infinite nectar filled transcendence.

What is the difference between pure Happiness, Peace and Bliss?

Question:  What is the difference between pure Happiness, Peace and Bliss?

Swami Ramsukhdasji:  By associating with divinity (chinmaitaah) i.e. in chanting etc. one derives pure happiness. When one does not become the enjoyer of pure happiness, one attains Peace.  On not becoming the consumer or enjoyer of even Peace, one attains Bliss. 

In pure happiness there are qualities,  but Peace and Bliss are beyond qualities and attributes.  By detaching from the world, one attains Peace, and by realizing Paramatma (God), one attains Bliss.

How to Attain Real Peace that is everlasting?

Question:  How to Attain Real Peace that is everlasting?

Swami Ramsukhdasji:  Every person wants to attain real Peace. How to attain this is the question everyone has? The solution that Gita prescribes is that we have to leave all our desires if we want true Peace.

When we came to this world, we came with nothing and when we will leave this world, we will not be able to take anything from this world with us Not even this body which is also created in this world will go with us. We must remember and accept that nothing in this world is ours and nothing in this world is for us. As soon as we accept this truth, we will want nothing from anyone in this world. When nothing in this world is ours, how can we want anything for ourselves? If we leave all that we want and desire, we shall attain real and everlasting Peace instantly. This is the path of Wisdom (Jnana Yog).

Similarly, in the path of Devotion (Bhakti Yog), only God is ours and only God is for us. There is nothing else but God. Therefore, we must make God our own. Make God your very own. Things of the world will always stay with the world. They are not for us. Therefore let us not treat the world as ours or for us. Let us say to God - I am yours and only yours. Do what You want with me. Become His slave.  Make Him your Master.

Even if the whole world is against us, we should always be with God. God is always with us. God is ours. He can never leave us even if He wants to. Have the confidence that He is always with us, every second of our life.

Become God's and attain True Peace, instantly.

Source: A Discourse by Swami Ramsukhdasji

Do not become happy or unhappy when situations arise - can you elaborate?

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 Ramsukhdasji 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?

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

Desires and Renunciation of desires

Question:  When desire sprouts to attain certain objects that we have developed attachment towards, what will happen?

Swami Ramsukhdasji:  Gita says - When there are obstacles in the fulfillment of desires, then from these unfulfilled desires, anger will sprout forth. (Gita 2:62)

From "Gita Madhurya"

Question:  How can one become free of desires forever?

Swami Ramsukhdasji:  I ask you does any desire of yours stay. No. Then where is the question of becoming free of desires? The desire does not stay at all. There are three paths - Gyan, Karma and Bhakti. In Gyan - renounce desire by intellect, in Karma - remove desire by serving all others and in Bhakti desire only God. One exclusive desire - only of God. If you have no desire there is no worry. Have no want and you are like an emperor of emperors. Pray to God, O Lord let me never forget you. You listen to satsang but do not apply it in your life. You do not stay firm in what you hear. All are independent in renouncing, serving or desiring only God. The dependence is only because of desire.

Question:  We feel that the object of desire changes, but the desire always stays?

Swami Ramsukhdasji:  No. If you think you will come to the realization that no desire can ever stay. Either the desire is renounced or the desire is fulfilled. The root desire cannot stay.

Your desire of the world can never be fulfilled - it has to be renounced and your desire of God will surely be fulfilled. In both cases the desire does not stay. Become free of desires - it is true realization.

We are a part of God but have turned away from Him and we desire that which is unreal (changing, perishing). Turn towards God and all sins are destroyed immediately. Remove the cause of sin - the desire. No attraction, no doer-ship and no desire - there will be no sin (Gita 18:17). You are independent in renouncing and are totally dependent in desiring. If you desire you are dependent. You are separate from God only because of desires. You keep having new desires - the reason is because there is something missing. What is missing is God.

What IS, does not change (lessen). What diminishes can be removed. If you feel that your desires have reduced / diminished, it means that it can be removed. If sometimes they are there and sometimes not there - it means that it is never there.

Question:  We can renounce all other desires, but renunciation of the desire to live seems very difficult?

Swami Ramsukhdasji:  Can this desire be fulfilled? If not, then what is the sense of keeping a desire that you know is impossible to fulfill. If this is difficult then what is easy. The reason you find it difficult is because you do not want to remove it. You want to see renunciation in others and instead see your own comfort.

From discourse by Swami Ramsukhdasji

What are the different kinds of desires?

Question:  What are the different kinds of desires?

Swami Ramsukhdasji:  A man has desires of four types - Artha (Wealth); Dharma (Righteousness), "Kaama" (Passion) and Moksha (Salvation). Artha is achievement of material wealth and prosperity and reputation. Dharma includes acts of sacrifice, penance, charity, fasting and pilgrimage, performed with or without desire for their fruit. Kaama is mundane pleasures that result from sound, touch (pleasure born of contact), form (pleasure derived from seeing beautiful objects), taste (pleasure from tasting delicious things), smell (pleasure through beautiful fragrances, flowers etc), honor, praise and comfort (pleasure from idleness, laziness, and comforts). Moksha (salvation) is Self Realization, Benediction, Salvation, and God Realization.

Of these four, wealth and righteousness enhance each other. But if both are utilized to satisfy desires, then after satisfying the desire, both wealth and righteousness perish. Desire devours both of these. Therefore Lord declares in the Gita that "Desires are insatiable" and He asks Arjuna to kill this enemy i.e. Desire (Gita 3: 37-43).

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867

Question:  How to get rid of desire for worldly possessions and enjoyments?

Swami Ramsukhdasji:  We are busy hoarding and delighting in things that we know for certain to be perishable. This is a dangerous tendency on our part. We must change this attitude and begin to think about how we can bring greater happiness to others. Let this begin at home to start with. Our aim should be to bring greater happiness to our parents, spouse, children, but at the same time expecting nothing in return.

Generally we tend to only do and give happiness to those from whom we hope to get something in return. Here lies the main bondage. Therefore it is important that you do good to others without expecting anything in return.

From "Ancient Idealism for Modern day Living" in English pg. 11

Question:  Desire for the world and desire for God, both desire appear quite contrary and opposing, do these reside in one place?

Swami Ramsukhdasji:  Yes, both these desires reside in one place. Where there is desire for enjoyment of worldly pleasures, there itself is also desire for salvation. When desire for worldly enjoyments are concluded, desire for God (Supreme Consciousness) will be awakened. Wiping out the desire for worldly desires will automatically on it's own result in fulfillment of desire for God. But worldly desires will never be satisfied. In spite of millions of births, then too these desires will remain un-fulfilled, and more so, new desires will continue to manifest - "Jimi pratilaabh, lobh adhikaayi."

Question:  How do both these desires reside in the same place?

Swami Ramsukhdasji:  One desire you have held on to, and the other desire is there innately in us (Self). Worldly desires you have grabbed onto, whereas, desire for God (Supreme Consciousness) is in you, in your Self. The desire to remain alive for ever, to have no lack of knowledge (ignorance) remaining in us, and to remain ever and eternally happy at all times - these desires are of the Self, whereas desire for enjoyment of worldly pleasures are not desires of the Self.

The inspiration behind all desires is your Self. If by the Self, if you leave worldly desires, then they can never remain or last. That whose fulfillment is impossible, should certainly be given up. The reason worldly desires are not fulfilled is because the world is "not" and deisre for God (Supreme Consciousness is fulfilled because that Supreme Consciousness "IS". Worldly objects never remain forever. They are destroyed. But God (Supreme Consciousness) ever remains.

From "The Bhagavad Gita - Sadhak Sanjivani" in English pg 1867

Death - 2

Question:  At the last moment of one's life, if there is no remembrance of God nor of the world, what will be the outcome?

Swami Ramsukhdasji:  This is not possible. Something or the other will definitely be remembered - "na hi kaschitkshanamapi jaatu tishthatyakarmakrt" (Gita 3:5)

Question:  For remembrance of God to take place at the final moment, for such a thing to happen, what must one do?

Swamiji:  Remember God at all times, because each moment it self is the final moment. One does not know when death will arrive! Therefore God has said in the Gita - "tastmaatsarveshu kaaaleshu maamnusmar" (Gita 8:7). "Therefore at all times, you be in remembrance of Me and also engage in war"

Question:  Whatever the man remembers at the time of death (at time of leaving his body), that he will attain, does this ruling apply to even those that commit suicide ?

Swamiji:  Yes! it applies to those who are committing suicide as well. But for those individuals it is very difficult for them to be in remembrance of God (auspiciousness). This is because they are committing suicide out of deep pain and sorrow, but their desire remains to be happy. Secondly, when the life force is leaving them, they are repenting of their act, but they are unable to do anything about it. Thirdly, while life force is leaving, they undergo terrible and immense difficulties. If their inner feelings are pure, if they have faith in God, if they desire to remember God, then they will not do this terrible crime of committing suicide. Lastly, it is because the inner intellect is impure, that one thinks of committing suicide. Therefore those that commit suicide have a major downfall. Skanda Purana says that such persons do not attain salvation for several lives to come. Therefore, intelligent people must never ever think of suicide even out of forgetfulness or mistake.

Source:"Prashnouttermanimala" pg 94-95 by Swami Ramsukhdasji

Read: What is Death?

What is Death?

Question:  What is Death?

Swami Ramsukhdasji:  Me and mine is death. Otherwise there is no death. I die if God dies. Till you are in the body there is death. By assumption of anything as mine, there is only loss. Nothing was yours, nothing is yours, nothing can be yours. Acceptance of mine is the mistake, the consequence of which is life and death. If you feel that the above is correct, accept it. No one is mine.

Question:  Just like one's time of death is inevitable, similarly the pain that one experiences at time of death is that also inevitable ?

Swamiji:  No! Each and everyone are experiencing the fruits of their good and evil actions. If someone has to undergo the consequences of past actions, then they will experience more difficulty at time of death. But sorrow only comes to he who within has desire for any particular thing.

Question:  Those who are holy and doing good only, they are deeply engaged in spiritual practices and worship of God, if they undergo suffering at time of death, then what is the reason?

Swamiji:  God desires to wipe out the sins of all their past birth's and make them entirely pure, so that they are benefited and attain salvation.

Question:  It has been said that at time of death the pain and difficulties experienced are as intense, almost as if thousands of scorpions are biting, but saints have spoken that death is not what is painful, it is the desire to live that results in the pain. In reality, what is correct?

Swamiji:  Just like from child to youth and from youth to old age, one experiences no difficulty.  Similarly at time of death in reality there is no difficulty. Only the one who desires to continue to live experiences difficulty. The point is that he who is attached to the body, only he has the sensation and difficulty like that of thousands of scorpions biting. The greater the attachment, proprietary feeling (mine-ness), desire, liking that one has for the body, that much more pain and difficulty one will experience at time of death.

Source: pg 92 "Prashnouttermanimala"  by Swami Ramsukhdasji

 

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Swami Ramsukhdasji on Yogi

Question:  What is the key means that enables a man to become a Yogi?

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

Question:  What are the marks of a man who has attained Yoga?

Swami Ramsukhdasji:  Gita says - such a Yogi, ceases to have any attachment either for the objects of sense or for the actions and he renounces all thoughts of the world. (Gita 6:4)

Question:  What should a man do to attain Yoga?

Swami Ramsukhdasji:  Gita says - he should raise himself by his own effort and should not degrade

himself; for one's own self is one's friend and one's own self is one's enemy. (Gita 6:5)

Question:  What are the marks of a Yogi who has attained God? 

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

Source: "Gita Madhurya" in Hindi by Swami Ramsukhdasji

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