Swami Ramsukhdasmen that are entitled to practice devotion of the Lord. God says in Gita 9/30, 9/32 and 9/33 that Brahmin, Kshatriya, Vaishya, Shudra, women folks, and even those that

|| Shri Hari ||

The Secret of ‘Bhakti’ (Devotion)

Swami Ramsukhdas

O’ Lord ! O’ My Lord ! May I never forget You !

|| Shri Hari || The Secret of ‘Bhakti’ (Devotion)

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||

Swami Ramsukhdas

www.swamiramsukhdasji.net

2

http://www.swamiramsukhdasji.net/


|| Shri Hari || The Secret of ‘Bhakti’ (Devotion)

Bhakti Bhakt Bhagvant Guru chatur naam Baapu ek | Inke pad bandan kiye nasat bighna anek ||

1) The Saint "Guru" who shows the path of devotion (bhakti) 2) The Beloved God (Bhagwaan) 3) The devotees (Bhakt) that are devoted to God and 4) Those who follow the path of devotion as laid down by the saints is "bhakti" devotion.

There are different names for these four, but in essence they are all one only.

An aspirant who with a determinate intellect and with a firm conviction recites the name of the Lord and meditates on the form of the Lord, and who excels in this, attains God quickly.

Jo jeev chaahe mukti ko to sumarije Ram | Hariyaa gailai chaalataam jaise aave gaam ||

1) There are various spiritual practices laid down for God Realization, of these spiritual disciplines, the main is grace of the saints and great souls and


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association with them. It has been said in Ramcharitramanas

Bhakti sutantra sakal such khaani | Binu satsang na paavahin praani ||

Bhakit taat anumam such moolaa | Milayi jo sant hoyi anukoolaa ||

The meeting of such saints is only out of grace of God. Sri Goswamiji says

Sant bisudh milahin pai tehi | Chitavahin Ram kripa kari jehi ||

... Binu hari kripa milahin nahin santaa | ... Santsangati sansruti kar antaa ||

Devotion is the name of real love of God. It has been said

Pannagaari sunu prem sam bhajan na doosar aan | Asi bichaari puni puni muni karat Ram gun gaan ||

Attainment of such divine love becomes effortless, with association of saints; because where the saints and great souls reside, there the eternal Lord's divine glories, qualities, truths, essential teachings and divine stories are taking place. In their surroundings only these divine activities are going on. The divine stories of the Lord, are the kind that are capable of wiping out the sins of endless births and are capable of giving intense bliss to the heart and the ears. Gains accrue from sacrifices, charity, austerities, religious observances, visiting holy places etc, those disciplines, but these require much effort and result in many virtues, however there are far greater gains than that, in listening to spiritual discourses (satsang). Because by listening to the divine stories of God from a loving saint and great soul, sins are wiped out. By this the inner faculties become very pure, and faith and fondness for the Lotus Feet of the Lord manifests. The saints and great souls who reveal the path of devotion (bhakti marg) are themselves the spiritual guides for the path of


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devotion. In describing their qualities, it is said in Srimad Bhagavat

Kripaaluradrutadrohastitikshuh sarvadehinaam | Satyasaaronavadhyaatma samah sarvopakaarakah || Kaamairhatadhirdaanto mruduh shuchirakinchan |

Aneeho mitbhuk shaantah sthiro macchaarano munih || Apramatto gabheeraatma drutimaanjitshagunah |

Amaanee maanadah kalpo maitrah kaarunikah kavih || (11/11/29/31)

"The devotee of God is compassionate; free from the feelings of

animosity; forbearant and joyfully accepts difficulties; lives a life of truth; free of sins; equanimous; a well wisher of all beings; filled with pure intellect that never comes under the sway of desires; highly disciplined; soft natured; pure; free of attachment and sense of "mineness" for things; free of wanting those things that are unnecessary and that are to be avoided; non violent in his eating; quiet; stable; dependent on God; deep thinker; free from lust, intoxicants and any negligence "pramaad"; reserve natured; steadfast and perseverent; has attained victory of the six main modifications of the mind desires, anger, greed, attachment, envy and jealousy; free from wanting honor; but gives honor and respect to all;; eminent in experiential knowledge about the Lord, friendly with all; compassionate and has acquired the knowledge of truth. Only such a devotee of the Lord, can enter the path of devotion.

This "jeev" (embodied soul), even if it receives the highest post or things in this world, then too its hunger will not be satiated till it does not attain the Eternal, its very own Lord, because only God is such, through whom total fulfillment is possible. Besides God, everyone else is incomplete and imperfect. Perfect is only that One Supreme Being and though being complete and perfect, is the kind that without any cause is eternally compassionate and merciful towards all beings. Along with that He is also Almighty and everywhere. There may be few that are wellwishers of all, but they may not be all knowing. Due to not knowing the cause of our suffering, they may not be


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able to remove that suffering. And even if they know everything, then too they may not be all capable, and due to not being entirely capable, they cannot remove our suffering. And even if they know everything, and are all capable, then too if they are not good hearted, affectionate, then though seeing someone suffering, they do not feel sorry, whereby they cannot distance our sorrow. In this manner, even if they are also good hearted i.e. compassionate, and all capable, but do not know the sorrows of others, then too it will not work. And if they are good hearted and everywhere, but are not all capable, then in spite of knowing our sorrows, they cannot remove the suffering; because they are incapable of removing the suffering. However, all these three points are present, all at the same time in God.

He who depending only on That Who is ‘Sarva Suhrde’ (all goodhearted, wellwisher) ‘Sarvagya’ (all pervading), ‘Sarva shaktimaan’ (Almighty) God, engages in ‘bhakti’ (devotion and worship), is a devotee. There are all kinds of men that are entitled to practice devotion of the Lord. God says in Gita 9/30, 9/32 and 9/33 that Brahmin, Kshatriya, Vaishya, Shudra, women folks, and even those that are born of sinful wombs and those with bad conduct these seven all are entitled to My devotion.

Api chet suduraachaaro bhajate maamananyabhaak | Saadhureva sa mantavyah samyagvyavasito hi saha || Maam hi paarth vyapaashritya yepi syuh paapyonayah | Striyo vaishyaastha shoodraastepi yaanti paraam gatim ||

Kim punahrbrahmanaah punyaa bhaktaa rajarshayastathaa |

Even if the vilest of sinner worships Me with exclusive devotion, he should be considered a saint, for he has rightly resolved to be My devotee. In other words, he has single pointed determined that there is nothing else that is like devotion and worship of God.

" O' Arjuna, womenfolk, Vaisya, Sudras, and even those, that are born of sinful wombs, taking refuge in Me, attain the Supreme God."


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"No wonder then, that the holy Brahmana and devout Kshatriya, saints, should attain Him. Therefore, having obtained this transient and unhappy body, do continually be devoted to Me."

In these verses, God regards even those who have fallen down in their conduct and the lowest in classes as being entitled for ‘bhakti’ (devotion and worship). The word "paapyoni" is so pervasive and inclusive, that anyone, whether animal or bird, all living creatures are eligible for devotion of God.

It is stated in Srimad Bhagavata that even if one has no desire, or has all sorts of desires, or desires only liberation, then too, an intelligent gentleman through intense discipline of Devotion (Love), must be devoted to the eternal One Divine Lord only.

Akaamah sarvakaamo vaa mokshakaam udaaradhih | Teevrena bhakti yogen yajet purusham param ||

(Srimad Bhagavata 2/3/10)

In this stanza, the word "Akaam" must be understood as a "jnaani bhakt" (wise devotee, a lover of God), "Mokshkaam" must be understood as a devotee with quest to know and "Sarvakaam" must be understood as one who is devoted to the Lord for pleasures, material prosperity, and to remove his afflictions.

A ‘jnaani bhakt,’ a wise loving devotee of the Lord is he who knows the truth about God, knows God in essence, and with a disinterested spirit naturally, constantly and continuously worships and is devoted to God. A devotee who is a ‘jigyaasu’ (one who has quest for knowledge, inquires on the truth), wants to know the essential nature of God and worships and remembers God. ‘Aaarthaarthi bhakt’ is one who depends on God and wants worldly pleasures and material things from God alone and ‘aart bhakt’ is one who wishes to be relieved from worldly afflictions and difficulties through God.

In Gita these same devotees' desire laden and desire free feelings are


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revealed in four ways

Chaturvidha bhajante maam janaah sukrutinorjuna | Aarto jigyaasuratharthi gyaani cha bharatashabh ||

(Gita 7/16) "Four kinds of virtuous men worship Me, O' Arjuna; the seeker of wealth, the afflicted, those with a quest for knowledge and the wise (jnani, or loving devotee). "

Of these the devotee of the ordinary category is the one who is a seeker of wealth and pleasures "arthaarthi", higher than that is the ‘aart’ (afflicted devotee), and above that is the ‘jigyaasu’ (who has a quest for knowledge) and greater than the ‘jiyaasu’ is one who is a ‘gyaani bhakt’ (a lover of God). He who enters in the loving devotion of the Lord desiring pleasures and sense objects, his aim is primarily that of things and his focus on devotion and love of God is secondary; because he worships God for material things, not for God Himself. He considers God as a means for producing wealth, then too having full faith and trust in God, he worships and remembers the Lord therefore he is called a devotee (bhakt).

He who naturally loves God, and he who is innately engaged in remembrance and worship of the Lord, but when his wealth and prosperity diminishes, or when the body is undergoing pain and suffering; then to remove those afflictions, he calls out to the Lord, that ‘Aarth’ devotee, does not wish to engage in sense pleasures or hoard like the ‘Arthaarthi’, but when the things owned disappear, and the body undergoes difficulties and he cannot bear the bodily pain and difficulties, thus his expectation and desire from it is lesser than a ‘jigyaasu’ (a devotee who has a quest for knowledge) does not desire either power or grandeur, nor does he care about being provided with the basic essentials; he only wants to know the Truth, the Essence Nature of God and for know this he remains entirely dependent on God alone, and worships God.

It has been shared in the Srimad Bhagavat


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Aatmaraamaasch munayho nirgranthaa apyurukrame | Kurvantyahaitukim bhaktimithambhootguno hairh ||

(Srimad Bhagavat 1/7/10)

"He whose knot is removed through knowledge, such a great soul, a contemplative one also continues without any cause, to be in loving devotion of God , because God is such that he has extraordinary transcendental qualities."

God regards all devotees as very generous

"udaaraah sarve evaite (Gita 7/18). But how are "Arthaarthi" and "Aart" devotees generous? The answer to

that is that it is only God's generosity that He regards as devotees all those who want from Him and those who want their afflictions removed by Him; however God can also call them generous based on the perspective that they take His support first, thereafter He too worship and remembers them (Gita 4/11). The third point is that they could have very quickly obtained their fruits by worshipping the demigods and attained their much desired fruit "abhisht phal" (Gita 4/12). Whereas being devoted to God, the Lord may fulfill their desires or He may not, then too they instead of worshipping those demigods, have exceptional faith and belief in God. They worship Him alone. Therefore they are generous.

From this it is proven that however sinful a birth, however bad one's

conduct has been and however sinful the sentiments have been, that one too is entitled to devotion and love of God.

The main heartfelt quality of a devotee is the feeling of ‘apnapan’ (mineness with God), and having implicit faith in Him. A devotees' heart is all pervading in the entire universe, attracts God and makes him manifest in this world, just as God manifested for both Dhruv and Prahlad.


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A devotee's heart becomes continuously and uninterruptedly absorbed

and engrossed in the Lord of all, that Supreme Being. The heart's engrossment can be due to one's fear or hate as in case or Mareech, Kans, Shishupal etc., however, that engrossment cannot lead to "bhakti" devotion; as the joy of relish in devotion is not experienced. Just as some individual takes a dip in the purifying water of Gangaji in the months of "Vaishaak" (beginning of summer, April May timeframe), then he becomes free of all sins, and his innersenses are purified; and even in taking a dip, he experiences a relish, a certain joyful feeling, however he who immerses in Gangaji in "Maagh" (winter months, January February timeframe), his sins are most definitely wiped out, but due to the cold, there isn't the joy of bathing, rather that joy is screened out and he experiences some difficulties. In this way, those in a relationship with God out of fear and hate, their innersenses instead of being joyful, are sorrowful and worried. Therefore their innersenses cannot enter into devotion. Thus "Bhakt" devotee is he whose innersenses become one with God, with feeling of ‘aatmiyataa’ (he is my very own)and wi th firm faith, love and devotion. However those that have established a relation with God and think of Him due to fear and hatred, they are better than those who have no belief or faith in God. Then what to speak of those who with faith and love, without any selfish motive, are exclusively devoted to God. Just as Gangaji is naturally and constantly flowing towards the sea, in this she neither has her own purpose nor does she stop anywhere, similarly, a devotee who is exclusively devoted to God, he neither desires anything of his own, nor does he ever take a break from remembrance and worship of God; he is constantly and at all times, without a selfish motive engaged in devotion and love of God. Even Shri Naradji says

"Bhakt Ekaantino mukhyaah" (Narad Bhaktisootra 67).

3) Only considering God as one's beloved, and being devoted and worshipping Him exclusively is the best of all forms of devotion. One can also perform spiritual disciplines by regarding the entire world as a manifestation of


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God ; because God Himself manifested in the form of this world, therefore this entire Universe is a form of God and one can be devoted to the demigods etc by seeing the presence of God in them, and the fruits of that too is God Realization.

In this manner, those who are devoted to God have two main qualities 1) The spiritual aspirant must be free of all desires and 2) He has a sense of presence of God in that which he worships. By these, God Realization is a certainty. However even if there is not a feeling of presence of God in the entire world, but if the aspirant is entirely free of desires then too, the fruits of his service will be God Realization alone. Even though Dhruv's devotion and worship was desire laden, then too, out of Lord's grace, on attaining his desired fruit, he realizes God, as well. If someone considering demigods to be demigods, and being free of desires, follows orders of the Lord for the Lord's pleasure and is devoted to Him, then the fruits of that too is God Realization. Then he who himself is devoted to God, without any selfishness, and is exclusively devoted, constantly to God, then even God wishes to meet that exclusive devotee. God has said in the Gita

Ananyachetaah satatam yo maam smarati nityashah | Tasyaaham sulabh paarth nityayuktasya yoginah ||

(Gita 8/14) "The yogi who perpetually thinks of Me and undividedly remains absorbed in Me, to him I am easily attainable. (Gita 8/14)

The important point about devotion is becoming God's (self surrender), and relentlessly, at all times, remembering and thinking of Him alone with faith, devotion and fullness of love, without any selfinterest. There is immense power in ‘smaran’ (recollection and meditating on God). This same point is depicted in the stories of devotees, that with an intense longing and determinate intellect, whatever way and whichever way, a devotee, remembers God, God manifests.


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In the Padmapuran, in Ramashwamedh there is an incident about

Hanumanji that is of great significance. Lord Sri Ramchandraji, had released the horse for the Ashwamegh Yagna (a special type of sacrificial event). The horse went to many distant places, across countries, worlds and universes, and it reached a devotee of the Lord King Surath's city "Kundalnagar." During that time, the king had intense yearning to behold the Lord. The king grabbed hold of the horse. When the horse's caretaker Shatrughna found out that the horse was captured by the king, he decided to go to war against the king, in order to free the horse. Shortly thereafter, the righteous, King Surath and his son Champak arrived at the battlefield and the armies began to fight. Using a special weapon "Ramastra" prince Champak, trapped Pushkal, the son of Bharat. Seeing this Shri Hanumanji went in front of Champak and fought against him, and while fighting Champak was injured and he fell to the ground, and thus Pushkal was released.

King Surath gloriously praised Shri Hanumanji for his devotion to Lord Ram, and then began to fight with him. When the weapon released by the king was swallowed by Hanumanji, the king remembering Lord Ram and meditating on Him, used the special "Ramastra" weapon. Now Hanumanji said "King, what should I do, you have bound me by the weapon of my Lord; and I respect and have deep reverence for that. Now by your own wishes, you take me to the village. My Lord is filled with mercy and compassion, therefore, He will personally come to release me."

Pushkal continued the fight with the king, however in the end he was defeated and he fell down. Thereafter Shatrughna fought for a very long time, but he too being hit by the king's arrow, fell off the chariot. On seeing this Sugreev began to fight, but the king using Ramastra, also defeated and trapped Sugreev.

Immediately the king Surath, took all of them in his chariot and drove them to the village. There in the courthouse he spoke to Hanumanji who was tied up. Pawankumar ! Now contemplate and meditate on the eternally


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compassionate, protector of all, Shri Raghunathji, who can quickly release you from this bondage and free you, upon being pleased." Shri Hanumanji seeing all the brave men being caught, he meditated with exclusive and undivided attention on his Lord, the One with lotus eyes, the One who is eternally merciful, Lord Shri Ramchandra. He began to internalize

Haa Naath, Haa Narvarottam ha dayaalo Sitapate ruchirkundalshobhivakatra | Bhaktaartidaahak manoharoopdhaarin

Maam bandhnaat sapadi mochan maa vilambam || (Padmapuran, Paataalakhand 53/14)

‘'O' Lord! O' the Best of All ! O' Adorned with beautiful earrings, O' the

One to remove the sufferings of His devotees, O' the stealer of Hearts and causing pain of separation, O' compassionate One, the Lord of Sitaji ! Please release me from this bondage Shri Ramchandraji mounted on His air vehicle (Pushpak Vimaan) and arrived immediately. On beholding the Lord, King Surath became immersed in Love and prostrated a thousand times to the Lord. The Lord took on His form with four limbs (chaturbhuj) and He joyfully embraced King Surath close to His bosom, and anointing the king's forehead with Lord's tears, said `King! You are blessed, today you have really shown your valor.’

Then Lord mercifully looked at Shri Hanuman, Sugreev, Shatrughna,

Pushkal etc and all the warriors, and He freed them all from their bondage and suffering. They all stood up and prostrated in front of the Lord. The king being very pleased surrendered his kingdom at the Lord's Lotus feet. The Lord stayed for three days in Kundalnagar. Thereafter He entrusted the kingdom back to King Surath, and taking his permission, left from there. Thereafter,King Surath, turned over the kingdom to Prince Champak, and himself leaving with Shatrughna for the protection of the horse.

Here we should focus upon the effect of devotee Hanuman and king Surath's devotional remembrance of the Lord. Being attracted by their


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singleminded devotion, God instantly came there. God's loving and singleminded remembrance has immense greatness. See the story of devotee Sudhanva, due to the effect of remembrance of God, even the extremely hot oil became pleasingly cold for him and also while fighting with Arjuna the effect of Godremembrance is seen in him from time to time

When Arjuna remembered the Lord and taking three arrows vowed "I will cut off Sudhanva's head with these three arrows; if I fail to do so then may my ancestors loose all their virtuous deeds and fall in hells", then Sudhanva too remembered God and vowed just the opposite "I will cut those three arrows with my arrows, and if I fail to do so, then may I suffer a terrible fate". God fulfilled both the vows that his devotees had taken with Godremembrance. For protecting devotee Arjuna, God gave up his virtuous Karma (Punya) of cowservice to the first arrow and ordered Arjuna to release that arrow. Arjuna released that arrow, but Sudhanva remembered God and destroyed that arrow with his own arrow. Thereafter God ordered Arjuna to release the second arrow and also gave up his several other virtuous Karma to that arrow as well. As soon as Arjuna released the second arrow, Sudhanva remembered God and instantly destroyed that arrow too. Now the third arrow remained, God gave up his virtuous Karma accumulated during his incarnation as Ram, and made Brahmaji sit at its rear end, Kaala (death) in the middle and He himself sat on the arrow's front end and ordered Arjuna to release the arrow. When Arjuna released the third arrow, then Sudhanva said to God "God! I know that you yourself are sitting inside this arrow, now you give me refuge in your feet and gratify me". Saying this, he remembered God and broke that arrow into two halves with his own arrow. The rear half of that arrow fell on the ground and the front half, on which Lord Shri Krishna was sitting, flew and cutoff Sudhanva's head. Sudhanva's head came and fell onto God's feet. With the vision of God infront of Him, a light came out of Sudhanva's mouth and entered into God.

Therefore, with an eye on the effect of remembering God, we too should perform all actions remembering God. We should keep remembering God constantly even while performing our worldly tasks. However, we need to take


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special care that when we sit down alone for daily tasks such as singing God's glories, remembering Him, serving and worshipping him etc, then there should not be even the slightest thought of the world.

The following seven things are especially helpful in maintaining constant and continuous remembrance of God undivided love for God, company of saints, contemplative study of scriptures and spiritual texts, chanting God's name, doing prayers in praise of God, firm faith that constant remembrance of God will be there through God's grace, and an effort to carefully maintain that remembrance at all times.

If one follows the above seven things and remembers God and God alone, then all his obstacles and problems are destroyed and he attains God very soon. What to speak about the effect and greatness of Godremembrance

yasya smaraNamAtreN janmasaMsAra bandhanAt vimucyate namastasmai viShNave prabhaviShNave

'Merely by whose remembrance, man gets liberated from the bondage of coming and going (birth and death), I bow down again and again to that supreme Lord Shri Vishnu who is the creator of all'.

Narayan ! Narayan !! Narayan !!! From book in Hindi "Jeevan ka Kartavya" By Swami Ramsukhdasji

FOR MESSAGE IN HINDI PLEASE VISIT http://www.satcharcha.blogspot.com/

Date : 8th thru 14th November, 2011 BHAGWAD BHAKTI KA RAHASYA

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A Note to Readers


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The special quality of the original is difficult to capture in a

translation. Readers are earnestly requested that if they have

the knowledge of the Hindi Language, to read the original works

in Hindi

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Documents

Swami Ramsukhdasmen that are entitled to practice devotion of the Lord. God says in Gita 9/30, 9/32 and 9/33 that Brahmin, Kshatriya, Vaishya, Shudra, women folks, and even those that