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.

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.

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.