Do Not See Faults in Others

While living in a family setting, we have to be a living example. Our duty is not to find faults in others, and not to order others around, but instead to help them to improve in a constructive and positive manner. When we start seeing faults in others, those faults are likely to come in us.Causing distress to others, seeing faults and defects in others, and following the path disapproved by the scriptures and saints, are not easy to root out. However, this can be possible only by continuous spiritual discipline and constant good company.Just as we do not wish anyone to do us any wrong, or to find faults in us or to behave badly with us; likewise, we should not find faults in others or behave in an undesirable manner with others. A pleasure seeking person always thinks of his own self, and his own good. But a devotee of God, does not ever cause distress to otherswith either his body, mind or speech.Even though man may strive for discipline, but if he causes pain and distress to others, then despite all efforts, he will not make quick spiritual progress. Therefore, even if we do not care for others, we should at least not cause distress to them.It is very important to have no evil or bad thoughts and to do nothing evil or bad against anyone. By assuming anyone as evil or bad, we create a relationship with that evil and that evilness comesin us. That bad thought does not let us become pure. Whatever feeling is inside, so will be the outcome. God says He likes an honest and simple person. If we keep seeing faults in others - we cannot become simple and pure.Do not see others faults. Accept what is good and reject all the faults.All faults stay in the shadow of egoism.It is a rule that all faults arise due desires and a sense of mine with the temporary. From just this one fault alone, all other faults arise.

Geeta Shlok

"Caturvidha Bhajante Mam Janah Sukrtino'rjuna
Arto Jijnasurartharthi Jnani Ca Bharatarsabha"

This Sloka says that there are four kinds of good people who worship god, those who desire earthly gains, those who are suffering, those who seek knowledge and those who possess wisdom.

"Tesam Jnani Nityayukta Ekabhaktirvisisyate
Priyo Hi Jnanino'tyarthamaham Sa Ca Mama Priyah"

This Shloka tells that out of the devotees, there are some wise people who want something in return and the people who don't expect any fruit in return of the worship. God loves the people who don't expect anything in return as their love towards the god is true.

point on guru and disciple

Question: Who can become a Guru?

Answer: Only a realized soul, a liberated soul (jivan mukt), a great soul (mahaapurush) can become a Guru. Therefore until enlightenment has not been attained, God Realization has not been attained, till that time one must not invoke the sentiments of a Guru within themselves. Yes! If someone asks about salvation, then as much as you know on that subject, you must in a simple straightforward manner share it with the other.

He who gives knowledge on a particular subject, he who removes the ignorance in that subject he has become your Guru, whether customarily you accept it or not. But a real Guru is he by whose discourse enlightenment takes place, knowledge is awakened, then thereafter there is not the least bit of need for a Guru. Guru is he who never makes anyone his disciple (follower), he does not form an organization of his own. He who makes everyone a Guru, he in essence is a Guru.

In the scriptures wherever Guru has been described, there it has been said that a Guru must be a "shrotriya" well-versed in the scriptures, Vedas, Puranas and must be capable of delivering the deep insight of the scriptures and the Guru must also be a "Brahmanishth" knower of Brahma (Supreme Being, the Ultimate Consciousness) . If the Guru is only well-versed in the scriptures and is not a knower of Brahma "Brahmanishth" , then he can teach the scriptures, but he cannot awaken the knowledge of Paramatma. On the other hand one who is only a "Brahmanishth" (knower of Brahma) , but is not well-versed in the scriptures, then he can enlighten one on Paramatma, but he cannot help in removing the various doubts that may arise in a sadhak, as he is incapable in doing so. On not being capable of erasing doubts, then too there is nothing lacking in him, there is no doubt in his own mind, there is no suspicion, there is no shortage in him. Therefore if a disciple without too much questioning and inquirying if he wants to know the Essential Element (tattva) then such a one who is "brahmanishth" can give knowledge of Paramatmatattva.

Question: Who can become a disciple (a student)?

Answer: In whom there is not the least bit of desire for rest and relaxation, he who does not even desire to live, in whom there is only desire for liberation, that one alone can become a student, a disciple. By having some desires of your own, no one can become a disciple (an ardent student). He who is a slave of desires, how can he ever become someone's disciple?

Really speaking, both the Guru is present and Bhagavan (God) is present, the quest to know is also present, the qualifications are also present, but it is due to attachment to the perishable that there are obstacles in awakening of knowledge. It is a sadhak's duty to wipe out this attachment to the perishable; because he himself has developed this attachment. Therefore it has been said that by the Self one must lift up themselves - "Udhaaredaatmanaata amnam" (Gita 6/5).

Gita is Universal; Sincere Seeker's Quest Fulfilled by God's Grace

Gita does not give as much importance to external rules, ordinances and outward transformations, as much as, internal sentiments and expressions (bhaava), discrimination (vivek), wisdom (boddh), deep seated spiritual quest (jigyaasa), and the spirit of sacrifice (tyaag). If Gita valued only external ordinances and outward changes, along with Master – disciple relationships, then Gita would not be so useful and respected by all religious sects. Rather the spiritual practices described in the Gita, if it were aligned with only one religious group, then it would be considered only belonging to that particular group or sect. In that case, Gita would not be useful to diverse religious and spiritual groups. And with certainty, the other groups would have no interest in reading, learning, contemplating, internalizing, and imbibing the words of Gita. However, Gita's message is Universal. It is not only for a particular sect or for a particular individual, it is for all of mankind.In the exposition of knowledge (jnana), in the following verses, "pranipaaten pariprashshren sevayaa" (Gita 4:34) and "Aachaaryoupaasenam ," (Gita 13:7) Gita has talked about serving the teachers and worshipful reverence. The significance of these Gita verses is that, in the path of knowledge (Jnana marg), there is a greater tendency to develop pride, that "I am Brahma" (I am that Supreme Reality). In order to alarm the spiritual aspirant, there is the stipulation expressed or need for a realized spiritual master. However, even this is only essential if the spiritual aspirant is lacking in intense quest. Also if he is of the deep belief that only through the instructions of a spiritual master, he can attain knowledge then a realized spiritual master becomes essential. But on having intense inner longing, an ardent desire, the spiritual aspirant will not feel satisfied in any condition without having attained the divine knowledge. He will not get stuck in any religious organization, and he will not consider any special qualities inhimself, causing him to become egoistical. Such a sincere spiritual seeker's quest will be fulfilled by God's divine grace.

REMEDY FOR BAD HABITS

Question – From the beginning the habit of enjoying pleasures has been formed, how to get rid of that ?

Answer – It is essential that for getting rid of the habit of enjoying pleasures, two things need to change – aim and ego. This human body is not for enjoying pleasures in the least bit – "Ehin Tan Kar Phal Vishay Na Bhai" (Manas 7/44/1). Hence my aim is not enjoyment of pleasures and hoarding , but it is to only realize Parmatma – this is what is meant by changing of aim. I am not a bhogi (pleasure-seeker) , rather I am a sadhak – this is the change of ego.

A man doesn't change his aim, nor does he change his ego, it is due to this that his habit doesn't improve. Without improving his habit, even if he gives lectures, even if he studies the scriptures, even if he write books, even if he becomes a Mahatma "great soul" in the eyes of people, then too he will still not attain salvation.

Once some men of Mathura, came to Vishraamghat at night after dinner and after having some bhaang (kind of intoxicant) and sat in a boat. They thought that Yamuna (river) flows towards Prayaagraaj and we also have to go to Prayaagraaj; so just by sitting in boat we will reach Prayaagraaj. Thinking this they said 'Hail Mother Yamuna' and started rowing the boat. Night long they were rowing the boat. In the morning they found themselves in a city. They asked one gentlemen that which city is this? He said - It is Mathura. Then they asked that which is this shore (ghaat)? He said Vishraamghat. They said- Ohh! We left from Vishraamshat and we again reached Vishraamghat. How come? When they examined,they found that they had not untied the rope and night long they were vigorously rowing the boat. Not making a firm resolve and not changing the ego - is like not untieing the rope.

Question - 'I am sadhak' - changing ego in this manner will make sadhak egoistic (filled with pride), which will lead to his downfall?

Answer - By changing ego, sadhak will have the sentiment that I am a sadhak, therefore I cannot do anything contrary to my spiritual practice. If I am a sadhak then how can I do asaadhan (something that is against spiritual disciplines) ? I am truthful, then how can I lie? I am honest then how can I be dishonest? Actions will be aligned with the ego. Sadhak will become egoistic only when he compares himself with others. Looking at others makes him feel superior, which is the cause of egoism. Looking at others' duty is not our duty, rather it is non-duty. Therefore sadhak has to carry his own duties. Whether others follow their duty or not, is not a sadhak's concern. Then egoism will not come in a sadhak. Devotee considers everyone as God. Main Sevak Sacharaachar Roop Swami Bhagwant (Manas, Kishkindha / 3) "I am a servant and God is my Master in the form of sentient-insentient ." Therefore egoism doesn't enter him. It means that it is only due to considering others as asadhak (non-aspirant) that it makes a sadhak egoistic. Considering others as asadhak is asaadhan (against spiritual practice) which is the cause of downfall. Therefore sadhak should have the sentiments that I am a sadhak for doing saadhan (spiritual practices), not for considering others as asadhak (non-aspirants) .

The acceptance at ego level always remains. Therefore, I am sadhak, on having this ego, spiritual practices (sadhan) will inevitably happen by sadhak. When doing sadhan and while doing worldly work - at both times he will be a sadhak and there would be no action which is against his spiritual discipline (saadhan). On incessant and constant sadhan, his ego will be easily destroyed. Sadhak (aspirant) is indivisible with sadhan (spiritual practice) and sadhan is indivisible with sadhya (God). Therefore after ego is destroyed there is no sadhak. There is only saadhan (spiritual discipline, practice). When there is only sadhan, then saadhan merges in saadhya (God). Thereafter, besides God, nothing remains.

GEETA AND GURU

Bhagavan has said in the Gita that "those who take refuge in me and do their spiritual practices, they come to know everything." (Gita 7/29). Therefore having faith in Bhagavan and trusting Him, one should engage in practices spiritual disciplines, listen to talks related to Bhagavan (God), do good deeds, engage in conversations related to Truth (Sat), engage in inquiry and contemplation on the Truth, and have pure and divine sentiments for every one. Then suddenly enlightenment can take place, a realization of the Essential Truths (Paramatma tattva) either due to saints, scriptures and some incident etc.

If you meet a Guru and does not attain essential knowledge (jnana), then truthfully, you have not met a real Guru at all. If one meets a real Guru and an aspirant (sadhak) becomes intensely engaged in spiritual discipline, then undoubtedly knowledge will be attained. It is not possible that a true sadhak on meeting a true saint does not attain enlightenment ! There is a saying -

Paaras keraa gun kisaa, palatyaa nahin lohaa
kai toh nij paaras nahin, kai bich rahaa bichohaa

By the touch of the philosopher' s stone if iron does not turn to gold, then that philosopher' s stone is not geniune, or the iron is
not geniune, or there was some obstruction in between.

The point is that if the student opens his heart and meets with the Guru with a simple straight forwardness, if he does not hide anything then an inner strength manifests in the disciple (student), by which he attains salvation.

The Guru-Tattva (Essence of Guru) is eternal and it can be attained by any incident, any situation, any books, any individual etc. Therefore it is true that without a Guru, knowledge cannot be attained.

Question: Is having a Guru - Disciple relationship essential for our Salvation?

Answer: It is essential to have a Guru for salvation, but salvation cannot be attained from one that you make as your Guru. Guru-ness naturally manifests in that One from whom realization is attained. The point is that it is not required to make someone a Guru for your salvation, rather in whatever way we attain knowledge from another, the other becomes our Guru in those aspects, whether we accept it or not, whether we know and believe it or not.

In whom there is intense longing for salvation, that one naturally attains enlightenment by the Self (swattah boddh) - just like when there is a discussion going on, then enlightenment takes place simply by listening to the talks or if you are going somewhere and in some house there is conversation taking place then in that conversation something triggers and enlightenment is attained, or if you open a certain book then incidently whatever page opens up and reading a particular thing on that page one attains enlightenment or if you read the history of some saint and while reading you pick up on a point then in that you attain enlightenment on that point etc. The point is that for the awakening of knowledge, a particular person in not the cause, rather it is our intense longing, our single-point focus and quest to know which is the main reason.

To get a Guru is not in the hands of man at all. It is only in man's hand to develop an intense longing, uninterrupted quest and fervor for realization. Havining faith and belief in Bhagavan, becoming fearless, doubtless, worriless, and remorseless let us continue to deligently walk our spiritual path.

The immortal love of two friends-Krishna and Sudama

It is related in Hindu Mythology that Sudama and Krishna were childhood friends. As legend states, Krishna grew up and became king of Dwarka while Sudama got married and lived in abject poverty in another kingdom. Nevertheless, a great childhood love existed between them.One day Sudama’s wife asked him that why don’t he visit his childhood friend Krishna.
Sudama was so poor that he had no money to buy a gift and hesitated to meet his friend who is a King of Dwarka. His wife, however, encouraged him to go and renew acquaintances and packed the family’s last handful of rice as a gift. Sudama gained enough courage to go and visit his childhood friend out of genuine love, but felt little ashamed about the gift.
After a long and tiresome journey on foot, Sudama arrived at the gates of Krishna’s palace tired, hungry and looking very beggarly. The King’s guard reluctantly carried the message to the Krishna that someone by the name Sudama had come by invitation. On hearing the name Sudama, Krishna dismissed his engagements, begged leave, and hurried to the gate where Sudama was detained. Everyone was surprised, as this was not the normal palace protocol.
Krishna, on seeing Sudama, relinquished all protocol by bowing and hugging his dear and long lost childhood friend.
Krishna himself assisted in refreshing Sudama with a bath and clean comfortable clothes. Lord Krishna washed the dirty foot of Sudama with his tears.
After the exchange of past memories, Krishna asked Sudama what he had brought for him. Sudama summoned all his courage and in a moment of weakness handed Krishna the packaged handful of rice wrapped in cloth.
Sudama watched in eager anticipation, as Krishna opened the rice and lovingly chewed on the first helping to the amazement of Sudama and the curious guests. Krishna ate the rice with great love and devotion with a contented smiling face, showing the happiness of meeting his true childhood friend. This meeting was more to Krishna than all the royal friends and the array of beautiful gifts that adored the palace.
While Krishna ate the first helping of the rice, Sudama’s humble home was transformed into a beautiful palace with all the pomp and splendor of a kingdom. Each helping produced the additional glory that made up the residence of a king. On Sudama’s return, he was pleasantly surprised of this magical transformation of his tiny home that he thought he was in the wrong place. Even his poorly dressed wife was now adorned with royal clothes and he had to be persuaded that this was in fact his home and family.
The spiritual significance of this event reveals that when charity is given from the heart without expectations of name, fame, appreciation or recognition, then the rewards multi-million fold. This is the characteristic of a karma yogi who performs actions without the motive of expecting reward, but one who performs actions relinquishing the fruits of the actions. This legend has deeper historical significance associated with Gita c4v7&8 at the end of kaliyug called the confluence age.

Geeta Shlokas

saha-jam karma kaunteya sa-dosam api na tyajet

sarvarambha hi dosena dhumenagnir ivavrtah

TRANSLATION

Lord Krishna to Arjuna(Kauntaya):-

O Kautanya! One should carry on performing his duty and never abandon it even though the duty is full of faults. Definitely, all works are surrounded by faults as smoke surrounds the fire.

"Cancalam Hi Manah Krsna Pramathi Balavaddrdham

Tasyaham Nigraham Manye Vayoriva Suduskaram"

Translation:-

This Sloka states that the Individual self is the traveler in the chariot of the material body and the intelligence is the driver. Mind is the driving instrument and the senses are the horses. Thus, the self is the enjoyer or sufferer in the relationship of the mind and senses.

KRISHNA ON EGO

It is God's grace that He does not let anyone's ego remain. As the ego comes, it gets confronted and knocked off. God out of His immense grace and mercy, is alarming us that do not consider anything to be your own. God breaks down the egoism. He does not let it remain and that is His greatness, His very amazing, supernatural and transcedental grace.

He in whom the egoism remains, they become like demons. Hiranyakashipu, Hiranyaaksh, Ravana, Dantavkrt, Shishupal etc. all of them had egoism. Because of their egoism, they did not care about anyone. Not even God ! To get rid of their egoism, God manifest one earth, and through His grace, destroys them. In reality, God does not kill men, rather He kills their egoism. Just like if someone has a boil, then first the Vaidya (ancient doctor) lets it ripen, then he places a slit on it to let it drain off. Similarly, God first lets the egoism ripen, and then he destroys it. On this subject He does not follow anyone's ruling.

God's nature is very unusual and peculiar. If someone else does a favor, they remind us frequently of it by saying, I helped you move up ! But God even after giving something to us, He says - "Mein toh hu, Bhagatan ko daas, Bhagat mere mukutmani" ! God does not say that I have lifted you up, but instead He Himself becomes the devotee's servant. Not only that, God does not even let the devotee realize that He has given the devotee everything.

Man has this body, sense organs, mind, intellect, etc. All that he has, it has all been given by only God. God gives everything so secretively that man believes these things to be his very own. Man believes that this is my mind, this is my intellect, these are my abilities, these are my capabilities, this is my understanding. It is the unusual and gracious nature of the giver, that what we have received appears to us as if it is ours. If these eyes are our own, then why do you put on glasses ? If the eyes have become weak, then we should be able to fix them by ourselves. If this body is ours, then don't let it fall sick. Don't let it die.

It is the amazing and wonderous thing about the giver, that He does not ever let us feel that it has been given by Him. Therefore man believes that He is very knowledgable and understanding, he is a great speaker, He is an intellectual, he is a writer etc. He exerts his egoism and says, I do so much name recitation, I do so much devotion and worship, I meditate for so long, I read so many chapters of the scriptures etc. etc. Man must think, that by what strength is he able to do this ? Where did this energy, this strength come from? Arjun was right there, His bow and the arrow too were right there next ot him, then too the band of robbers, took the Gopis away and Arjun was unable to do anything - "Kaabaan looti Gopika, weh Arjun, weh baan," Arjun won the Mahabharat war, that strength was not his own, but it was the strength of the One who had become Arjun's charioteer, Bhagawan Shri Krishna. In the Gita, God has also said - "maiyyevaite nihataah poorvameva nimittamaatram bhav savyasaachin. " (Gita 11:33). "Yeh sabhi mere dwaara pahelese hi maare huye hai. Hey savyasaachin ! Tum nimittmaatra ban jaao." "They have all been already killed ahead of time. You simply become the instrument."

Geeta Shlok

TRANSLATION

Lord Krishna to Arjuna:-
Having concentrated your mind unto Me, you will surpass all difficulties with My Grace. But if you don’t listen to Me because of egoism, than you shall finish.