PROBLEM OF EGOISM

Question: How to get rid of Egoism (ahankaar) and a "Sense of Mine" (mamtaa)?

From the standpoint of the Discipline of Disinterested Action:
(Karmayog)”'Nothing is mine; because I have no independent claim on things,
persons, circumstances, incidents and situations etc. When nothing is mine, it
means that I need nothing, because if the body is mine, then food, water and
clothes etc. for the body become my necessity; but if the body does not belong
to me at all, then I have no requirement of anything for myself. When there is
clear understanding that nothing is mine and I need nothing, there is no
question of egoism (feeling of I), because egoism "I-ness" persists by accepting
affinity for the body, things and circumstances etc.
The fact is that the so-called body of mine has an affinity for the world, so it
should be used to render service to the world, because I for myself needs
nothing. By having this sort of feeling, egoism perishes and a spiritual
aspirant becomes free from egoism and a sense of mine.
From the standpoint of Discipline of Knowledge (Jnanayog):” Every man has the
inherent realization and knowledge that 'I am'. In I am', 'I', is a part of
nature and 'am' denotes 'reality' (Eternal Existence). This 'am' is used with
'I' ”In the absence of 'I', 'am' will not stand. only 'Is' will remain.'
'I am', 'you are', 'this is' and 'that is' all these four, are in respect of
individuals, space and time. This is limited conception. If this limited
conception of individual, distance and time is not held on to, then universal
'Is' remains. When a aspirant is established in this universal 'Is', he becomes
completely free from the sense of 'I' and 'mine'.
From the standpoint of Discipline of Devotion (Bhaktiyog) - What is called 'I'
or 'mine' actually belongs to God, because had the persons, things, body been
mine, I might have protected them from decay and had rights over it (possessed
it) forever. But it is not so. It means that the so-called body of mine, senses,
mind, intellect etc., are His and I am also His. By having this sort of feeling,
a striver becomes free from the sense of mine and egoism.

GOD REALISATION

Those actions that lead to the acquisition of perishable worldly things, those very same actions if done without any selfish motive, for the welfare of the world, with the aim of God-realization, then these actions can lead a man to God-realization. In Gita 3/20, it has been declared, "Janaka and others attained perfection, verily by action alone," while in in Gita 6/3 it is stated, "Action is said, to be the means for a sage who wishes to attain to Yoga." These facts, reveal that God can be realized by actions. It is also mentioned in the scriptures, that He can be realized through chanting, meditation, good company, study of scriptures and cognition etc. On the contrary, it is also mentioned, that He cannot be realized, through actions, such as penance etc., (Gita 11/53). How to reconcile the two?The answer is, that in fact Paramatma (God) is not attained through any action. He is also, not a fruit of any action. God pervades everywhere, in everything, incident, circumstance and person etc., all the time. He is ever attainable to every one and all beings at all times abide in Paramatma alone. No one can ever be separate, from Him. But, a man being attached to perishable body, senses, mind, intellect and objects etc., which are evolutes of insentient nature, has a disinclination for God, Who is his. Spiritual discipline, is to be practised, in order to wipe out this attachment or affinity with insentient nature.Through the performance of penance etc., when this affinity for the insentien, is renounced, God, Who is ever-attainable is naturally and innately attained. This affinity can be very easily renounced, when actions are performed for the welfare of the world, without any selfish motive.The sentient and eternal Lord, cannot be bought, for all the wealth of the world. All the worldly objects, stand nowhere, when all of them are compared to the imperishable Lord. Moreover, a thing which is bought for a particular amount, is cheaper than that amount. Thus if God is realized by performing actions, it means, that He is cheaper than actions.Here is a vital point, which calls for attention. Generally, strivers during spiritual practice depend on and have affinity for the body, senses, mind, intellect etc., with which, they perform that spiritual activity. So long as, they have affinity for these i.e., the insentient, they cannot realize God. As soon as, this affinity is renounced, God is realized. God-realization is not possible, through matter, rather it is by snapping our connection with it.The body, senses, mind and intellect etc., belong to the same class, to which the world belongs. So these should be utilized, in rendering service to the world (this is Karmayoga). A striver, should not accept his affinity for these, nor should be depend on them, as he cannot get rid of the unreal, by having affinity for the unreal. Actions are performed, without any selfish motive, in order to renounce affinity, for the unreal. When this affinity is totally renounced, disinclination for God perishes, and ever-attained God, is realized.

What is Necessity and Desire?

Look, there are two things – necessity and desire. Necessity is always fulfilled but desire is never fulfilled. When you are hungry, then there is necessity (aavashyaktaah) of food in stomach, but to want a specific flavor or a particular type of delicious food –this is a desire (kaamnaa). Necessity (aavashyaktaah) is fulfilled, but till date no one's desires (kaamnaa) has been fulfilled. So far it has not happened in anyone's life that all desires have been fulfilled. But the fulfillment of "necessities" (aavashyaktaah) are ordained. In this manner there is necessity and desire. Please listen to this with great concentration and attention and implement/imbibe in it. I was not able to understand this for many years. I used to give discourses and gave these for many years, but the fact that "necessity" and "desire" are two separate – I understood this point very late. Such truths, were received with great hardship. To understand it's essence has been difficult and it has taken a lot of time. The reason I am sharing this with you is so that you may value and respect these points. There is no egotism in this, there is no greatness, nothing extraordinary, in these; if it had been then I would have known this beforehand. But it never occurred to the mind. There had been many such knots, which were untied by Gita. But if you want to know, then you can know it very easily. It is very easy and straightforward.

What is "necessity" (aavashyaktaah) and "desire" (kaamnaa)? At the root, at the very essence the necessity (aavashyaktaah) is of Parmatma and desire (kaamnaa) is of world. This is the main essence. May we always live, may we be ever knowledgeable, may we be eternally happy – this is a necessity (aavashyaktaah) ; because this need of ours is actually of Existence-Conscious ness-Bliss- Absolute (Sat-Chit-Anand- Ghan) personified Parmatma. But the extent to which you consider the world as "necessary" (aavashyaktaah) , how much you want from it, it is all only "desires." When I grasped these two differences, then my mind was elated that today a thorn has been removed from inside!

Necessity is something else, desire is something else. In English I have heard `need' and `desire'- these two words. I have asked many educated people that what is the difference between these two words, but they were not able to point out the real difference. As I say that necessity is only of Paramatma and desire is only of world. But the educated Englishmen did not say it that clearly. Necessities are to be fulfilled; they can never be wiped out. The necessity of Paramatmatattva (realizing the Essential Truth, Essence of God) and our inadequacy in that regard, it can never be erased without attaining fulfillment – this is a law. If a law, a principle is broken then say so.

We Are All Flawless

Our natural state is flawless. Accept this fact with determination. No flaw is permanently there in us. We assume the flaw in ourself. We assume flaws to be in others. There is no flaw in anyone permanently. Do not assume any flaw in anyone else. Flaws are transient - they just come and go. They can never stay. If you assume them to come in you, you strengthen them, you increase them. They are going out from your nature. They are not coming in you. If you accept that you are truthful, you will not be able to tell a lie. You first become a thief and then steal. If your acceptance is that I am not a thief, you cannot steal. So do not assume any flaws in yourself. You were flawless, are flawless, will always be flawless - there can never be any flaw in you. Accept this fact with determination.

We Are All Flawless

Self is Free of Egoism, It is Everyone's Experience

'Egoism' (sense of I) really does not exist in the Self, it is merely assumed in the Self. If it had really existed, we could not have been free from egoism and Bhagavaan (the Lord) would have also not told us to be free from egoism. But Bhagavaan mentions 'nirahankaarah' (Gita 2/71)', so it means that we can be free from egoism. This is also our experience that the self is free from egoism. In sound sleep (shushupti) egoism disappears, while the Self exists this is clearly perceived when we arise from sleep. In sound sleep egoism merges in 'avidyaa' (ignorance), but the self remains. Therefore after arising from sleep (remembering that) we say "I slept so comfortably that I was totally unaware of anything." This memory proves that he (the self), who slept comfortably and who knew nothing, was definitely present. Otherwise who experienced comfort and not aware of anything? In ''I knew nothing" (I was unaware of anything), there is no egoism and he who had this knowledge is the Self; achieved free from egoism.

What is the meaning of PURITY?

Is Ganga Snaan going to give one purity ?

Purity is reduction of ignorance as that leads to reduction of desires and fears which in turn leads to reduction of all possible sins one can ever incur interms of their children and grand children - greed, lust, anger, passion,delusions, illusions, etc.

Ganga is The Knowledge that flows all around to sooth anyone who seeks it by removing the ignorance embedded in the seeker effectively.Receiving the knowledge to cleanse off the dirt one has collected from head totoe in terms identities, ignorance and inertia.

Whatever happened, it happened for good.

Whatever is happening, is happening for good.

Whatever that will happen, it will be for good.
What have you lost for which you cry?

What did you bring with you, which you have lost?

What did you produce, which has destroyed?

You did not bring anything when you were born.

Whatever you have, you have received from Him.

Whatever you will give, you will give to Him.
You came empty handed and you will go the same way.

Whatever is yours today was somebody else’s yesterday and will be somebody else’s tomorrow.

Change is the law of the universe.