Easy Means of Renouncing this Affinity for the World - Meaning / Practice

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Shree Hari:Ram Ram Sadhakas!This Kachcha Sadhak desires to renounce the affinity to the World. The problem arose when this message was read. Knowing these 9 Easy Means didn't result in renunciation of affinity to the World. Being Total Kachcha Sadhak definite lines of action are needed. Request is made to all highly enlightened Sadhakas to please provide exhaustive guidelines for practising these 9 Easy Means as practice (sadhan) is expected to result in actual renunciation. Each Means is to be described in three paragraphs viz. 1. Meaning of the text of the means 2. Selecting activities from everyday life in the present what are the Do's and Don'ts? 3. How the individual Sadhak can avail of the practical experience the other Sadhakas have in respect of each means?Thanks and Regards,Sarvottam. --[sadhaka] Easy Means of Renouncing this Affinity for the World (May 5, 2009)

5th May, 2009, Wednesday; Baisaakh Shukla Dvaadashi, Vikram Samvat 2066, Budhvar

: Shree Har i: Ram RamA man

himself has accepted this affinity for the body and the world. So, it

is his responsibility to cut it off. Therefore in Gita 15/3 the Lord

is exhorting us to cut off this firm and deep-rooted Pipala tree with a

strong sword of non-attachment. Some Easy Means of Renouncing this Affinity for the World (l)

Have no desires to take anything from the world whatsoever. Rather

simply with the things acquired from the world, render service to the

world, without any selfish motive.. (2) Completely renounce desire for mundane pleasure and prosperity. (3) Entirely and totally renounce dependence on the world. (4) Totally renounce a sense of 'I' and 'mine, with the body and the world. (5) Stick firmly to reality, "I am God's; God is mine." (6) Have a firm resolve and a determinate intellect (vyavasaayaatmikaa buddhi) - I want

to walk the path towards Paramatma only, to realize God only. (7) Perform your duty, sanctioned by the scriptures scrupulously (Gita18/45). (8)

Attach importance, to your own experience, that your body,

circumstances, strength, ability etc., are not the same, as they were

in your childhood, they have all changed, while you are the same. (9) Do not accept your assumed affinity for the world - wipe out the sentiments of it's existence. In

Gita 15/3, The Lord has declared about Himself-"I am the beginning, the

middle and also the end of the entire creation" (Gita 10/20, 32) and in

Gita 15/3 about the world He declares, "It has neither its end nor

origin nor existence." It means that God exists in the beginning, in

the middle and in the end of the creation while the world has no

existence either at the beginning or in the middle or in the end viz.,

the world does not exist- 'nasato vidyate bhavah' (GIta 2/16).

Therefore there is nothing else besides Paramatma / Vasudeva. 'Asangasastrena

drdhena chittva'- Here the term 'chittvaa' does not mean 'to cut' or

'to destroy' but it means 'to be detached'. The reason is that this

world being God's 'apara prakrti' is imperishable. The Self is

detached-'asango' hyayam purusah' (Brhada. 4/3/15). The Self is free

from attachment to the modes. Attachment to the modes is the root of

birth and death - 'karanam gune sango'sya sadasadyonijanmasu' (Gita

13/21). Therefore having realized the detached, untainted, undecaying

and immortal nature of the Self, getting established in it, is 'to cut

off the world-tree'. The world seems to exist owing to

attachment. The thing, to which a man is attached, seems to be existing

and valuable. Without attachment, the world may appear to exist but it

is not of any value. Therefore the expression 'asangasastrena drdhena

chittvaa' means - to wipe out attachment to the world totally viz., not

to be attached to anyone else besides God and not to assume anything of

the entire creation as one's own and for one's own self. In fact the

existence of the world does not lead to bondage but attachment to the

world leads to bondage. Existence is not an obstacle but attachment is

the obstacle. Therefore other philosophers call the world real or

unreal etc., but the Lord says that attachment to the world should be

renounced. Having given up attachment to the world, the world in its

seeming form disappears and it is revealed as the manifestation of God

- 'Vasudeva Sarvam'.From "The Bhagavadgita Sadhak Sanjivani" n Hindi by Swami Ramsukhdasji pg 1599-1601

Ram RamFor ENGLISH WEBSITE please visit: http://www.swamiram sukhdasji. netFor full online discourses in Hindi: http://www.swamiram sukhdasji. org------------------------GITA TALK GROUP GUIDELINES: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible..3. Limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #, addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, may modifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience. Limit the use to Sanskrit words and provide English wordbracketed.MODERATORRam Ram------------ --------- --------- --------- --------- ---------Post message: Subscribe: - Unsubscribe: -

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Shree Hari:Ram Ram Sadhakas!This Kachcha Sadhak desires to renounce the affinity to the World. The problem arose when this message was read. Knowing these 9 Easy Means didn't result in renunciation of affinity to the World. Being Total Kachcha Sadhak definite lines of action are needed. Request is made to all highly enlightened Sadhakas to please provide exhaustive guidelines for practicing these 9 Easy Means as practice (sadhan) is expected to result in actual renunciation. Each Means is to be described in three paragraphs viz.1. Meaning of the text of the means2. Selecting activities from everyday life in the present what are the Do's and Don'ts?3. How the individual Sadhak can avail of the practical experience the other Sadhakas have in respect of each means?Thanks and Regards,Sarvottam------------------NEW POSTINGRam RamI have 2 question w.r.t. Pipala tree described in chapter 15 of Bhagawad Gita.15/1 describes tree as urdhwamoolam (Roots pointing towards sky) and verse 15/3 says 'suviraddhmoolam' (very firmly rooted).Questions:1. Why is the tree upside down i.e. why are the roots of this tree pointing towards sky?2. If it is pointing towards sky then how come is it firmly rooted because there is no ground to be rooted?Thanks,Hare KrishnaVarun P. Paprunia----------respected sir, i am copying the two rules u hav given:

4) Totally renounce a sense of 'I' and 'mine, with the body and the world. (5) Stick firmly to reality, "I am God's; God is mine."

if u closely read these two, it seems to me

tat both r contradictory. in the first one v r advised not to claim

anything as mine and the second one, v r advised to have as mine.

can u pl elaborate on this nd clear this sadhak of his misconceptions in full.

with pranams, narayanasamy rathinampillai---shree hari Ram Ram Narayanasamyji, Namaste! kindly explain the second one, where you arrived at that conclusion. Thanks, Ram Ram ----------------------[sadhaka] Easy Means of Renouncing this Affinity for the World (May 5, 2009)5th May, 2009, Wednesday; Baisaakh Shukla Dvaadashi, Vikram Samvat 2066, Budhvar: Shree Har i:Ram RamA man himself has accepted this affinity for the body and the world. So, it is his responsibility to cut it off. Therefore in Gita 15/3 the Lord is exhorting us to cut off this firm and deep-rooted Pipala tree with a strong sword of non-attachment. Some Easy Means of Renouncing this Affinity for the World(l) Have no desires to take anything from the world whatsoever. Rather simply with the things acquired from the world, render service to the world, without any selfish motive..(2) Completely renounce desire for mundane pleasure and prosperity.(3) Entirely and totally renounce dependence on the world.(4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."(6) Have a firm resolve and a determinate intellect (vyavasaayaatmikaa buddhi) - I want to walk the path towards Paramatma only, to realize God only.(7) Perform your duty, sanctioned by the scriptures scrupulously (Gita18/45).(8) Attach importance, to your own experience, that your body, circumstances, strength, ability etc., are not the same, as they were in your childhood, they have all changed, while you are the same.(9) Do not accept your assumed affinity for the world - wipe out the sentiments of it's existence. In Gita 15/3, The Lord has declared about Himself-"I am the beginning, the middle and also the end of the entire creation" (Gita 10/20, 32) and in Gita 15/3 about the world He declares, "It has neither its end nor origin nor existence." It means that God exists in the beginning, in the middle and in the end of the creation while the world has no existence either at the beginning or in the middle or in the end viz., the world does not exist- 'nasato vidyate bhavah' (GIta 2/16). Therefore there is nothing else besides Paramatma / Vasudeva.'Asangasastrena drdhena chittva'- Here the term 'chittvaa' does not mean 'to cut' or 'to destroy' but it means 'to be detached'. The reason is that this world being God's 'apara prakrti' is imperishable. The Self is detached-'asango' hyayam purusah' (Brhada. 4/3/15). The Self is free from attachment to the modes. Attachment to the modes is the root of birth and death - 'karanam gune sango'sya sadasadyonijanmasu' (Gita 13/21). Therefore having realized the detached, untainted, undecaying and immortal nature of the Self, getting established in it, is 'to cut off the world-tree'.The world seems to exist owing to attachment. The thing, to which a man is attached, seems to be existing and valuable. Without attachment, the world may appear to exist but it is not of any value. Therefore the expression 'asangasastrena drdhena chittvaa' means - to wipe out attachment to the world totally viz., not to be attached to anyone else besides God and not to assume anything of the entire creation as one's own and for one's own self. In fact the existence of the world does not lead to bondage but attachment to the world leads to bondage. Existence is not an obstacle but attachment is the obstacle. Therefore other philosophers call the world real or unreal etc., but the Lord says that attachment to the world should be renounced. Having given up attachment to the world, the world in its seeming form disappears and it is revealed as the manifestation of God - 'Vasudeva Sarvam'.From "The Bhagavadgita Sadhak Sanjivani" n Hindi by Swami Ramsukhdasji pg 1599-1601Ram RamFor ENGLISH WEBSITE please visit: http://www.swamiram sukhdasji. netFor full online discourses in Hindi: http://www.swamiram sukhdasji. org------------------------GITA TALK GROUP GUIDELINES: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible..3. Limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #, addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, may modifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience. Limit the use to Sanskrit words and provide English wordbracketed.MODERATORRam Ram------------ --------- --------- --------- --------- ---------Post message: Subscribe: - Unsubscribe: -

[Guest guest]

Shree Hari:Ram Ram Sadhakas!This Kachcha Sadhak desires to renounce the affinity to the World. The problem arose when this message was read. Knowing these 9 Easy Means didn't result in renunciation of affinity to the World. Being Total Kachcha Sadhak definite lines of action are needed. Request is made to all highly enlightened Sadhakas to please provide exhaustive guidelines for practicing these 9 Easy Means as practice (sadhan) is expected to result in actual renunciation. Each Means is to be described in three paragraphs viz.1. Meaning of the text of the means2. Selecting activities from everyday life in the present what are the Do's and Don'ts?3. How the individual Sadhak can avail of the practical experience the other Sadhakas have in respect of each means?Thanks and Regards,Sarvottam------------------NEW POSTINGDear sadhakas Hare krishnaThis is in response to a question from a sadhaka regarding theBanyan tree ( asvattha) described in 15 th chapter ( theYoga of the supreme person)in.Bhagavad-gita " Urdhva mulam adhah sakhamAsvattham prahuravyayam,Chandamsiyasya parnani,Yastam veda sa veda vit" ( gita15.1)Which means" There is an imperishable banyan tree that has its rootsUpwards and branches downwards and its leaves are The vedic hymns. One who Understands the tree is the knower of vedas. "The

attachment to this materialistic world is compared to this banyan tree.

If we are engaged in materialistic activities,. There is no end to this

tree, we wander from branch to branch. The tree's roots grow upwardsThey begin from where the creator( brahma) is located, the top planet in this universe. SinceIts roots have connection withThe creator, they are strong. We do not see a tree with its Roots up in this world, but there is one. If you see the shadow of A

tree in water , there we find one with branches down and roots up. The

tree of the materialistic world is the reflection of the tree from theSpiritual world. The branches ofThe tree go up and down, beingNurtured by modes of nature. The twigs are the sense objectsThe roots of this tree go down also reflecting our human actionsWe must cut down the roots,With the detachment from Materialism, which takes us back to devotional service and surrender to the supreme Personality of godhead,lord krishna. Hare krishnaPrasad iragavarapu,m.d. ------Dear Sadhakas, Namaste!Sarvottamji says: "Knowing

these 9 Easy Means didn't result in renunciation of affinity to the

World". Sarvottamji, you are not a kachha sadhaka, you are blessed one

even to ask such questions! Mind can never ask such questions, they can

come only from Truth-Consciousness-God within "you" who is getting

ready to give up own identifiction/bondage (leela) from this birth

onward. "You" are beginning to remember your original nature! Trust

this impulse/stirrings in you to take you home you thought you had left!The way I see is that whatever Swamiji says takes place at the

level of Understanding and not at the level of "some doing". Even

though the 9 means seem like do's and don'ts,

they are not! In the beginning of Sadhana, we all ask "tell me what to

do, and I will", but then we realize it is not as simple as that! When

"doer" is seen separate from "Understanding", obstacles in actions

arise because the "doer" is nothing but disguised "me". Only"Understanding"

is complete action in itself, whereas "me" acts partially! You can

verify that all actions are from "what we think/claim we know" as

impressions left on mind by past actions". These

impressions-thoughts-feelings become "me-mind" acting to promote its

own but false perpetuation. When we discover through inquiry,

questioning, trusting and being patient, we will understand that

thoughts are partial, incomplete, selfish, and only impersonating as

"me"! When we know for sure, that as such they can never bring

"spiritual understanding" to get implemented in our lives, all of a

sudden all 9 means of renunciations creep into actions!Awakening takes place and sucks "me"

in itself lovingly clearing the mind to speak appropriate words to audiences at their level just as Swamiji has done!Such

"Understanding" is everything, perhaps the only thing, that brings in

actions as are needed! After hearing the Truth from the lips of Swamiji

or the likes, if we still need do's and don'ts, it is possible we may

not be contemplating upon them but just rushing thinking we have

grasped them!Namaskar.........Pratap Bhatt---------------------PRIOR POSTINGRam RamI have 2 question w.r.t. Pipala tree described in chapter 15 of Bhagawad Gita.15/1 describes tree as urdhwamoolam (Roots pointing towards sky) and verse 15/3 says 'suviraddhmoolam' (very firmly rooted).Questions:1. Why is the tree upside down i.e. why are the roots of this tree pointing towards sky?2. If it is pointing towards sky then how come is it firmly rooted because there is no ground to be rooted?Thanks,Hare KrishnaVarun P. Paprunia----------respected sir, i am copying the two rules u hav given:4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."if u closely read these two, it seems to me tat both r contradictory. in the first one v r advised not to claim anything as mine and the second one, v r advised to have as mine.can u pl elaborate on this nd clear this sadhak of his misconceptions in full.with pranams, narayanasamy rathinampillai---shree hari Ram RamNarayanasamyji, Namaste! kindly explain the second one, where you arrived at that conclusion. Thanks, Ram Ram ----------------------[sadhaka] Easy Means of Renouncing this Affinity for the World (May 5, 2009)5th May, 2009, Wednesday; Baisaakh Shukla Dvaadashi, Vikram Samvat 2066, Budhvar: Shree Har i:Ram RamA man himself has accepted this affinity for the body and the world. So, it is his responsibility to cut it off. Therefore in Gita 15/3 the Lord is exhorting us to cut off this firm and deep-rooted Pipala tree with a strong sword of non-attachment. Some Easy Means of Renouncing this Affinity for the World(l) Have no desires to take anything from the world whatsoever. Rather simply with the things acquired from the world, render service to the world, without any selfish motive..(2) Completely renounce desire for mundane pleasure and prosperity.(3) Entirely and totally renounce dependence on the world.(4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."(6) Have a firm resolve and a determinate intellect (vyavasaayaatmikaa buddhi) - I want to walk the path towards Paramatma only, to realize God only.(7) Perform your duty, sanctioned by the scriptures scrupulously (Gita18/45).(8) Attach importance, to your own experience, that your body, circumstances, strength, ability etc., are not the same, as they were in your childhood, they have all changed, while you are the same.(9) Do not accept your assumed affinity for the world - wipe out the sentiments of it's existence.In Gita 15/3, The Lord has declared about Himself-"I am the beginning, the middle and also the end of the entire creation" (Gita 10/20, 32) and in Gita 15/3 about the world He declares, "It has neither its end nor origin nor existence." It means that God exists in the beginning, in the middle and in the end of the creation while the world has no existence either at the beginning or in the middle or in the end viz., the world does not exist- 'nasato vidyate bhavah' (GIta 2/16). Therefore there is nothing else besides Paramatma / Vasudeva.'Asangasastrena drdhena chittva'- Here the term 'chittvaa' does not mean 'to cut' or 'to destroy' but it means 'to be detached'. The reason is that this world being God's 'apara prakrti' is imperishable. The Self is detached-'asango' hyayam purusah' (Brhada. 4/3/15). The Self is free from attachment to the modes. Attachment to the modes is the root of birth and death - 'karanam gune sango'sya sadasadyonijanmasu' (Gita 13/21). Therefore having realized the detached, untainted, undecaying and immortal nature of the Self, getting established in it, is 'to cut off the world-tree'.The world seems to exist owing to attachment. The thing, to which a man is attached, seems to be existing and valuable. Without attachment, the world may appear to exist but it is not of any value. Therefore the expression 'asangasastrena drdhena chittvaa' means - to wipe out attachment to the world totally viz., not to be attached to anyone else besides God and not to assume anything of the entire creation as one's own and for one's own self. In fact the existence of the world does not lead to bondage but attachment to the world leads to bondage. Existence is not an obstacle but attachment is the obstacle. Therefore other philosophers call the world real or unreal etc., but the Lord says that attachment to the world should be renounced. Having given up attachment to the world, the world in its seeming form disappears and it is revealed as the manifestation of God - 'Vasudeva Sarvam'.From "The Bhagavadgita Sadhak Sanjivani" n Hindi by Swami Ramsukhdasji pg 1599-1601Ram RamFor ENGLISH WEBSITE please visit: http://www.swamiram sukhdasji. netFor full online discourses in Hindi: http://www.swamiram sukhdasji. org------------------------GITA TALK GROUP GUIDELINES: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible..3. Limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #, addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, may modifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience. Limit the use to Sanskrit words and provide English wordbracketed.MODERATORRam Ram------------ --------- --------- --------- --------- ---------Post message: Subscribe: - Unsubscribe: -

[Guest guest]

Shree Hari:Ram Ram Sadhakas!This Kachcha Sadhak desires to renounce the affinity to the World. The problem arose when this message was read. Knowing these 9 Easy Means didn't result in renunciation of affinity to the World. Being Total Kachcha Sadhak definite lines of action are needed. Request is made to all highly enlightened Sadhakas to please provide exhaustive guidelines for practicing these 9 Easy Means as practice (sadhan) is expected to result in actual renunciation. Each Means is to be described in three paragraphs viz.

1. Meaning of the text of the means2. Selecting activities from everyday life in the present what are the Do's and Don'ts?3. How the individual Sadhak can avail of the practical experience the other Sadhakas have in respect of each means?

Thanks and Regards,Sarvottam

------------------

NEW POSTING

Dear Sadaks,

Please read Bagavath Geetha 9:4 first. Clearly understand before posting reply.

Kachcha Sadak is wrong. Sadak (Kackacha) is a beginner without any guide line towards divinity. Many a times such sadaks have became saints in short time rather than sadaks going deep into sastras, agrguments, Etc. Sri Ranga Mahathiyam & Buddha said this. So called Kachcha Sadak by you, normally has rough and crude manners. This he turns towards God and does anything to attain God. Like Sidharama of Sholapur, Kannapa Nayanar of Kalahasti, the great Thirumaggai Alwar of Vishu.

Means of text to upraise one to knowledge (very Vast- gives details of whole creation- human body system,- 5 elements & scientific value of energy conversion E= M C to the power square, and details on soul –Jeeva birth and death Etc)

Daily on getting from bed say Kesava, Govinda –Krishna. Think of Parents, do pooja if possible, do your Karma honestly without looking for out come, do Dhaana to poor few paise, as one consumes water, air, food, uses fire, reciprocate says Vedas by watering a plant, feed birds, do Havan Kund (what Agni Hotri does), spend 6pm to 6.30 pm in Sat Sangh/Prayer as it is called Pradhos Kaal (devine time for Bagavan Shiva Bhoothas to bless Good people), always think of other as yourself, thank the God for the day before bed. This is minimum done will automatically leads one to divinity.

Individual experience of another Sadak come to one only in Sat Sangh

Jai Sri Krishna

B.Sathyanarayan

--------------------------------

Namaste dear Sarvottamjee,I am not an enlightened sadhaka, only Gods but shall try to give some input.Maybe it helps. Whatever God does, or will do in that lies our good.We must believe in this irrespective of circumstance, one should remain free from worry. Living with faith in God eliminates all worry.Removing unhappiness is done by association with perfected souls.By doing what should not be done and not doing what must be done causes anxiety and fear.We know that the world is perishing and only the dying live here.Pride comes when the importance of giving up things is stamped on the inner faculty. Discard the importance of a thing, rather than abandon it. So long as there is some interest in any person or thing truly there is no renunciation until then.All of us know how to acquire love, anger, mine ness and attachments..when we know how to acquire these, we should know how to give these up. But we do not wish to do so, so we seem helpless..Salvation is acheived by renouncing desire and not by giving up these things.thanks and regards from humble catherine Namaste-----

Respectful Moderators and ALL Sadaks,God gives me chance in sit in Kolli mountains amidst nature undisturbed- to sit in silence and think of GOD from tomorrow until 30 days. So all sadaks please bless me along with God` s blessings so that I can be useful to one and all in divines s. Vedas and Bagavan HIMSELF has said the blessing of HIS Bakthas are more powerful than MINE (God).NamasteB.Sathyanarayan

-------------------

Hari OmSuperb Prasadji ! Really deep ! Divine! I agree respectfully to your theory that the "ashwastham" appears as a reflection hence it is reverse. Very original but very true. BG 15:3 also reconciles with theory. I can list out dozens of principles from Scriptures which will conform to what you said. The world is indeed merely a reflection. Thanks ! Jai Shree KrishnaVyas N B

-------

-------------------

Dear sadhakas Hare krishnaThis is in response to a question from a sadhaka regarding theBanyan tree ( asvattha) described in 15 th chapter ( theYoga of the supreme person)in.Bhagavad-gita

" Urdhva mulam adhah sakhamAsvattham prahuravyayam,Chandamsiyasya parnani,Yastam veda sa veda vit" ( gita15.1)

Which means" There is an imperishable banyan tree that has its rootsUpwards and branches downwards and its leaves are The vedic hymns. One who Understands the tree is the knower of vedas. "The attachment to this materialistic world is compared to this banyan tree. If we are engaged in materialistic activities,. There is no end to this tree, we wander from branch to branch. The tree's roots grow upwardsThey begin from where the creator( brahma) is located, the top planet in this universe. SinceIts roots have connection withThe creator, they are strong.

We do not see a tree with its Roots up in this world, but there is one. If you see the shadow of A tree in water , there we find one with branches down and roots up. The tree of the materialistic world is the reflection of the tree from theSpiritual world. The branches ofThe tree go up and down, beingNurtured by modes of nature. The twigs are the sense objectsThe roots of this tree go down also reflecting our human actions

We must cut down the roots,With the detachment from Materialism, which takes us back to devotional service and surrender to the supreme Personality of godhead,lord krishna. Hare krishnaPrasad iragavarapu,m.d. ------

Dear Sadhakas, Namaste!Sarvottamji says: "Knowing these 9 Easy Means didn't result in renunciation of affinity to the World". Sarvottamji, you are not a kachha sadhaka, you are blessed one even to ask such questions! Mind can never ask such questions, they can come only from Truth-Consciousness-God within "you" who is getting ready to give up own identifiction/bondage (leela) from this birth onward. "You" are beginning to remember your original nature! Trust this impulse/stirrings in you to take you home you thought you had left!

The way I see is that whatever Swamiji says takes place at the level of Understanding and not at the level of "some doing". Even though the 9 means seem like do's and don'ts, they are not! In the beginning of Sadhana, we all ask "tell me what to do, and I will", but then we realize it is not as simple as that! When "doer" is seen separate from "Understanding", obstacles in actions arise because the "doer" is nothing but disguised "me". Only"Understanding" is complete action in itself, whereas "me" acts partially! You can verify that all actions are from "what we think/claim we know" as impressions left on mind by past actions". These impressions-thoughts-feelings become "me-mind" acting to promote its own but false perpetuation. When we discover through inquiry, questioning, trusting and being patient, we will understand that thoughts are partial, incomplete, selfish, and only impersonating as "me"! When we know for sure, that as such they can never bring "spiritual understanding" to get implemented in our lives, all of a sudden all 9 means of renunciations creep into actions!Awakening takes place and sucks "me" in itself lovingly clearing the mind to speak appropriate words to audiences at their level just as Swamiji has done!Such "Understanding" is everything, perhaps the only thing, that brings in actions as are needed! After hearing the Truth from the lips of Swamiji or the likes, if we still need do's and don'ts, it is possible we may not be contemplating upon them but just rushing thinking we have grasped them!Namaskar.........Pratap Bhatt---------------------

PRIOR POSTING

Ram Ram

I have 2 question w.r.t. Pipala tree described in chapter 15 of Bhagawad Gita.

15/1 describes tree as urdhwamoolam (Roots pointing towards sky) and verse 15/3 says 'suviraddhmoolam' (very firmly rooted).

Questions:1. Why is the tree upside down i.e. why are the roots of this tree pointing towards sky?2. If it is pointing towards sky then how come is it firmly rooted because there is no ground to be rooted?

Thanks,Hare KrishnaVarun P. Paprunia

----------

respected sir, i am copying the two rules u hav given:4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."if u closely read these two, it seems to me tat both r contradictory. in the first one v r advised not to claim anything as mine and the second one, v r advised to have as mine.can u pl elaborate on this nd clear this sadhak of his misconceptions in full.with pranams, narayanasamy rathinampillai---shree hari Ram RamNarayanasamyji, Namaste! kindly explain the second one, where you arrived at that conclusion. Thanks, Ram Ram --------------------------------

--[sadhaka] Easy Means of Renouncing this Affinity for the World (May 5, 2009)

5th May, 2009, Wednesday; Baisaakh Shukla Dvaadashi, Vikram Samvat 2066, Budhvar: Shree Har i:Ram RamA man himself has accepted this affinity for the body and the world. So, it is his responsibility to cut it off. Therefore in Gita 15/3 the Lord is exhorting us to cut off this firm and deep-rooted Pipala tree with a strong sword of non-attachment.

Some Easy Means of Renouncing this Affinity for the World

(l) Have no desires to take anything from the world whatsoever. Rather simply with the things acquired from the world, render service to the world, without any selfish motive..(2) Completely renounce desire for mundane pleasure and prosperity.(3) Entirely and totally renounce dependence on the world.(4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."(6) Have a firm resolve and a determinate intellect (vyavasaayaatmikaa buddhi) - I want to walk the path towards Paramatma only, to realize God only.(7) Perform your duty, sanctioned by the scriptures scrupulously (Gita18/45).(8) Attach importance, to your own experience, that your body, circumstances, strength, ability etc., are not the same, as they were in your childhood, they have all changed, while you are the same.(9) Do not accept your assumed affinity for the world - wipe out the sentiments of it's existence.

In Gita 15/3, The Lord has declared about Himself-"I am the beginning, the middle and also the end of the entire creation" (Gita 10/20, 32) and in Gita 15/3 about the world He declares, "It has neither its end nor origin nor existence." It means that God exists in the beginning, in the middle and in the end of the creation while the world has no existence either at the beginning or in the middle or in the end viz., the world does not exist- 'nasato vidyate bhavah' (GIta 2/16). Therefore there is nothing else besides Paramatma / Vasudeva.

'Asangasastrena drdhena chittva'- Here the term 'chittvaa' does not mean 'to cut' or 'to destroy' but it means 'to be detached'. The reason is that this world being God's 'apara prakrti' is imperishable. The Self is detached-'asango' hyayam purusah' (Brhada. 4/3/15). The Self is free from attachment to the modes. Attachment to the modes is the root of birth and death - 'karanam gune sango'sya sadasadyonijanmasu' (Gita 13/21). Therefore having realized the detached, untainted, undecaying and immortal nature of the Self, getting established in it, is 'to cut off the world-tree'.

The world seems to exist owing to attachment. The thing, to which a man is attached, seems to be existing and valuable. Without attachment, the world may appear to exist but it is not of any value. Therefore the expression 'asangasastrena drdhena chittvaa' means - to wipe out attachment to the world totally viz., not to be attached to anyone else besides God and not to assume anything of the entire creation as one's own and for one's own self. In fact the existence of the world does not lead to bondage but attachment to the world leads to bondage. Existence is not an obstacle but attachment is the obstacle. Therefore other philosophers call the world real or unreal etc., but the Lord says that attachment to the world should be renounced. Having given up attachment to the world, the world in its seeming form disappears and it is revealed as the manifestation of God - 'Vasudeva Sarvam'.

From "The Bhagavadgita Sadhak Sanjivani" n Hindi by Swami Ramsukhdasji pg 1599-1601Ram RamFor ENGLISH WEBSITE please visit: http://www.swamiram sukhdasji. netFor full online discourses in Hindi: http://www.swamiram sukhdasji. org

------------------------

GITA TALK GROUP GUIDELINES: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible..3. Limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #, addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, may modifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience. Limit the use to Sanskrit words and provide English wordbracketed.

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Shree Hari:Ram Ram Sadhakas!This Kachcha Sadhak desires to renounce the affinity to the World. The problem arose when this message was read. Knowing these 9 Easy Means didn't result in renunciation of affinity to the World. Being Total Kachcha Sadhak definite lines of action are needed. Request is made to all highly enlightened Sadhakas to please provide exhaustive guidelines for practicing these 9 Easy Means as practice (sadhan) is expected to result in actual renunciation. Each Means is to be described in three paragraphs viz.1. Meaning of the text of the means2. Selecting activities from everyday life in the present what are the Do's and Don'ts?3. How the individual Sadhak can avail of the practical experience the other Sadhakas have in respect of each means?Thanks and Regards,Sarvottam------------------NEW POSTINGIt is not about renouncing at all.........

 

It is about understanding the rules and the wisdom of our lives.....

It is about understanding our mind.....ourselves......who we are.....

 

Deeper understanding and contemplation leads to experience....

and then affinity to the world starts breaking......by itself........

 

It is all very simple........sometimes too much reading and reading material makes it look very complicated.

But it is not...................Best wishesSushil Jain------------------------Shree Hari-Namaskar:This is a response to Sri Sathyanarayanji post:-'God gives me chance in sit in Kolli mountains amidst nature undisturbed- to sitin silence and think of GOD from tomorrow until 30 days........"Often in the past when I was in meditation, an image came into my mind. It wasof a Sage sitting in a shrine looking out over dark green forests as far as theeye can could see, total tranquility, he was as it were the link with the mostancient past to the present, he it seems to me was not bound by time.When I read his post that image came to me again.How could any Sadhak not bless this 'Beloved Sadhak' Brother Sathyanarayanji.With Respect and Divine Love,Mike, (K)-------------------PRIOR POSTINGDear Sadaks,Please read Bagavath Geetha 9:4 first. Clearly understand before posting reply.Kachcha Sadak is wrong. Sadak (Kackacha) is a beginner without any guide line towards divinity. Many a times such sadaks have became saints in short time rather than sadaks going deep into sastras, agrguments, Etc. Sri Ranga Mahathiyam & Buddha said this. So called Kachcha Sadak by you, normally has rough and crude manners. This he turns towards God and does anything to attain God. Like Sidharama of Sholapur, Kannapa Nayanar of Kalahasti, the great Thirumaggai Alwar of Vishu.Means of text to upraise one to knowledge (very Vast- gives details of whole creation- human body system,- 5 elements & scientific value of energy conversion E= M C to the power square, and details on soul �Jeeva birth and death Etc)Daily on getting from bed say Kesava, Govinda �Krishna. Think of Parents, do pooja if possible, do your Karma honestly without looking for out come, do Dhaana to poor few paise, as one consumes water, air, food, uses fire, reciprocate says Vedas by watering a plant, feed birds, do Havan Kund (what Agni Hotri does), spend 6pm to 6.30 pm in Sat Sangh/Prayer as it is called Pradhos Kaal (devine time for Bagavan Shiva Bhoothas to bless Good people), always think of other as yourself, thank the God for the day before bed. This is minimum done will automatically leads one to divinity.Individual experience of another Sadak come to one only in Sat SanghJai Sri KrishnaB.Sathyanarayan--------------------------------Namaste dear Sarvottamjee,I am not an enlightened sadhaka, only Gods but shall try to give some input.Maybe it helps. Whatever God does, or will do in that lies our good.We must believe in this irrespective of circumstance, one should remain free from worry. Living with faith in God eliminates all worry.Removing unhappiness is done by association with perfected souls.By doing what should not be done and not doing what must be done causes anxiety and fear.We know that the world is perishing and only the dying live here.Pride comes when the importance of giving up things is stamped on the inner faculty. Discard the importance of a thing, rather than abandon it. So long as there is some interest in any person or thing truly there is no renunciation until then.All of us know how to acquire love, anger, mine ness and attachments..when we know how to acquire these, we should know how to give these up. But we do not wish to do so, so we seem helpless..Salvation is acheived by renouncing desire and not by giving up these things.thanks and regards from humble catherine Namaste-----Respectful Moderators and ALL Sadaks,God gives me chance in sit in Kolli mountains amidst nature undisturbed- to sit in silence and think of GOD from tomorrow until 30 days.So all sadaks please bless me along with God` s blessings so that I can be useful to one and all in divines s. Vedas and Bagavan HIMSELF has said the blessing of HIS Bakthas are more powerful than MINE (God).NamasteB.Sathyanarayan-------------------Hari OmSuperb Prasadji ! Really deep ! Divine! I agree respectfully to your theory that the "ashwastham" appears as a reflection hence it is reverse. Very original but very true. BG 15:3 also reconciles with theory. I can list out dozens of principles from Scriptures which will conform to what you said. The world is indeed merely a reflection. Thanks !Jai Shree KrishnaVyas N B--------------------------Dear sadhakasHare krishnaThis is in response to a question from a sadhaka regarding theBanyan tree ( asvattha) described in 15 th chapter ( theYoga of the supreme person)in.Bhagavad-gita" Urdhva mulam adhah sakhamAsvattham prahuravyayam,Chandamsiyasya parnani,Yastam veda sa veda vit" ( gita15.1)Which means" There is an imperishable banyan tree that has its rootsUpwards and branches downwards and its leaves areThe vedic hymns. One whoUnderstands the tree is the knower of vedas. "The attachment to this materialistic world is compared to this banyan tree. If we are engaged in materialistic activities,. There is no end to this tree, we wander from branch to branch.The tree's roots grow upwardsThey begin from where the creator( brahma) is located, the top planet in this universe. SinceIts roots have connection withThe creator, they are strong.We do not see a tree with itsRoots up in this world, but there is one. If you see the shadow ofA tree in water , there we find one with branches down and roots up. The tree of the materialistic world is the reflection of the tree from theSpiritual world. The branches ofThe tree go up and down, beingNurtured by modes of nature.The twigs are the sense objectsThe roots of this tree go down also reflecting our human actionsWe must cut down the roots,With the detachment fromMaterialism, which takes us back to devotional service and surrender to the supremePersonality of godhead,lord krishna.Hare krishnaPrasad iragavarapu,m.d.------Dear Sadhakas, Namaste!Sarvottamji says: "Knowing these 9 Easy Means didn't result in renunciation of affinity to the World". Sarvottamji, you are not a kachha sadhaka, you are blessed one even to ask such questions! Mind can never ask such questions, they can come only from Truth-Consciousness-God within "you" who is getting ready to give up own identifiction/bondage (leela) from this birth onward. "You" are beginning to remember your original nature! Trust this impulse/stirrings in you to take you home you thought you had left!The way I see is that whatever Swamiji says takes place at the level of Understanding and not at the level of "some doing". Even though the 9 means seem like do's and don'ts, they are not! In the beginning of Sadhana, we all ask "tell me what to do, and I will", but then we realize it is not as simple as that! When "doer" is seen separate from "Understanding", obstacles in actions arise because the "doer" is nothing but disguised "me". Only"Understanding" is complete action in itself, whereas "me" acts partially! You can verify that all actions are from "what we think/claim we know" as impressions left on mind by past actions". These impressions-thoughts-feelings become "me-mind" acting to promote its own but false perpetuation.When we discover through inquiry, questioning, trusting and being patient, we will understand that thoughts are partial, incomplete, selfish, and only impersonating as "me"! When we know for sure, that as such they can never bring "spiritual understanding" to get implemented in our lives, all of a sudden all 9 means of renunciations creep into actions!Awakening takes place and sucks "me" in itself lovingly clearing the mind to speak appropriate words to audiences at their level just as Swamiji has done!Such "Understanding" is everything, perhaps the only thing, that brings in actions as are needed! After hearing the Truth from the lips of Swamiji or the likes, if we still need do's and don'ts, it is possible we may not be contemplating upon them but just rushing thinking we have grasped them!Namaskar.........Pratap Bhatt---------------------PRIOR POSTINGRam RamI have 2 question w.r.t. Pipala tree described in chapter 15 of Bhagawad Gita.15/1 describes tree as urdhwamoolam (Roots pointing towards sky) and verse 15/3 says 'suviraddhmoolam' (very firmly rooted).Questions:1. Why is the tree upside down i.e. why are the roots of this tree pointing towards sky?2. If it is pointing towards sky then how come is it firmly rooted because there is no ground to be rooted?Thanks,Hare KrishnaVarun P. Paprunia----------respected sir, i am copying the two rules u hav given:4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."if u closely read these two, it seems to me tat both r contradictory. in the first one v r advised not to claim anything as mine and the second one, v r advised to have as mine.can u pl elaborate on this nd clear this sadhak of his misconceptions in full.with pranams, narayanasamy rathinampillai---shree hari Ram RamNarayanasamyji, Namaste! kindly explain the second one, where you arrived at that conclusion. Thanks, Ram Ram----------------------[sadhaka] Easy Means of Renouncing this Affinity for the World (May 5, 2009)5th May, 2009, Wednesday; Baisaakh Shukla Dvaadashi, Vikram Samvat 2066, Budhvar: Shree Har i:Ram RamA man himself has accepted this affinity for the body and the world. So, it is his responsibility to cut it off. Therefore in Gita 15/3 the Lord is exhorting us to cut off this firm and deep-rooted Pipala tree with a strong sword of non-attachment. Some Easy Means of Renouncing this Affinity for the World(l) Have no desires to take anything from the world whatsoever. Rather simply with the things acquired from the world, render service to the world, without any selfish motive..(2) Completely renounce desire for mundane pleasure and prosperity.(3) Entirely and totally renounce dependence on the world.(4) Totally renounce a sense of 'I' and 'mine, with the body and the world.(5) Stick firmly to reality, "I am God's; God is mine."(6) Have a firm resolve and a determinate intellect (vyavasaayaatmikaa buddhi) - I want to walk the path towards Paramatma only, to realize God only.(7) Perform your duty, sanctioned by the scriptures scrupulously (Gita18/45).(8) Attach importance, to your own experience, that your body, circumstances, strength, ability etc., are not the same, as they were in your childhood, they have all changed, while you are the same.(9) Do not accept your assumed affinity for the world - wipe out the sentiments of it's existence.In Gita 15/3, The Lord has declared about Himself-"I am the beginning, the middle and also the end of the entire creation" (Gita 10/20, 32) and in Gita 15/3 about the world He declares, "It has neither its end nor origin nor existence." It means that God exists in the beginning, in the middle and in the end of the creation while the world has no existence either at the beginning or in the middle or in the end viz., the world does not exist- 'nasato vidyate bhavah' (GIta 2/16). Therefore there is nothing else besides Paramatma / Vasudeva.'Asangasastrena drdhena chittva'- Here the term 'chittvaa' does not mean 'to cut' or 'to destroy' but it means 'to be detached'. The reason is that this world being God's 'apara prakrti' is imperishable. The Self is detached-'asango' hyayam purusah' (Brhada. 4/3/15). The Self is free from attachment to the modes. Attachment to the modes is the root of birth and death - 'karanam gune sango'sya sadasadyonijanmasu' (Gita 13/21). Therefore having realized the detached, untainted, undecaying and immortal nature of the Self, getting established in it, is 'to cut off the world-tree'.The world seems to exist owing to attachment. The thing, to which a man is attached, seems to be existing and valuable. Without attachment, the world may appear to exist but it is not of any value. Therefore the expression 'asangasastrena drdhena chittvaa' means - to wipe out attachment to the world totally viz., not to be attached to anyone else besides God and not to assume anything of the entire creation as one's own and for one's own self. In fact the existence of the world does not lead to bondage but attachment to the world leads to bondage. Existence is not an obstacle but attachment is the obstacle. Therefore other philosophers call the world real or unreal etc., but the Lord says that attachment to the world should be renounced. Having given up attachment to the world, the world in its seeming form disappears and it is revealed as the manifestation of God - 'Vasudeva Sarvam'.From "The Bhagavadgita Sadhak Sanjivani" n Hindi by Swami Ramsukhdasji pg 1599-1601Ram RamFor ENGLISH WEBSITE please visit: http://www.swamiram sukhdasji. netFor full online discourses in Hindi: http://www.swamiram sukhdasji. org------------------------GITA TALK GROUP GUIDELINES: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible..3. Limit personal feelings, opinions, beliefs etc. to theextent that they further help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #, addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, may modifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience. Limit the use to Sanskrit words and provide English wordbracketed.MODERATORRam Ram------------ --------- --------- --------- --------- ---------Post message: Subscribe: - Unsubscribe: -