How do we detach ourselves from our lower nature and attain Brahman?

Question:  How do we detach ourselves from our lower nature?

Swami Ramsukhdas ji:  "Ek aasaro, Ek bal" - Simply one dependence, one source of strength.

Friends, this is the last birth. Human birth is the last of all births. We have been clearly told by God in the Gita "bahunaam janmanaam ante, Vasudeva sarvam iti" (Gita 7:19). Now it is up to us to become firm on this point. Do not worry whether others do or not, you simply become immersed in only God, then everything else will fall in place.

Notes:

BG 7.19: 

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।

Hindi Translation By Swami Ramsukhdas ji

।।7.19।। बहुत जन्मोंके अन्तमें अर्थात् मनुष्यजन्ममें 'सब कुछ परमात्मा ही है', ऐसा जो ज्ञानवान् मेरे शरण होता है, वह महात्मा अत्यन्त दुर्लभ है।

English Translation By Swami Gambirananda

7.19 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.

Here Swami ji says, that Human birth is the last birth, as it is only in human body one attains Self Realisation. Even amongst men, Self Realisation one is very are. Summarizing the teachings of Gita, Swami ji says, Having birth in Human body is rare and still rare is attaining Self Realisation. Self Realsation is a gem found deep inside the ocean bed. Hence one must dive deep within in order to achieve this gem. For this one has to make firm resolve to walk on the spiritual path.

Swami ji continues, 

There is nothing easier than God Realization. It is simply our mind and it's ways that creates the obstacles by making it appear difficult. And in reality, no one else is ours (not even the mind). Only God is ours. It is all betrayal to think otherwise. We do not need to ask anyone. Just become God's and all will be OK.

Parikshit heard the Srimad Bhagawad for seven days and attained God Realization, so why have we not realized after listening for so very long? Pariskhit had no desire to live. He knew he had only seven days remaining. We all have a desire to live. This is the main obstacle. Man is dying at every moment. We have actually died the number of years that we have already been alive. At every moment this body is dying. Parikshit was very clear that he was dying. When we have this feeling that we are living, that thought itself will prevent us from God Realization.

Notes: Once a man realises that he is going to die, one tries to finish all the unfinished tasks and then be content with what has been achieved. If one is given any work, then the whole focus is to complete the work and no other thought is entertained. In the same way, one must try to focus our attention on God knowing that life is uncertain and so I need to spend all my time and energy to realise God. Fear of death produces a sense of urgency to finish the work and eliminates the procrastination. 

When one is dead, there will be no relation with anyone. If the aim is clear and you become focused, God Realization can happen today! Right now. Sethj said, it is not difficult at all to realize God. It is entirely up to us. Simply become immersed in this one thought and with great enthusiasm (utsaaha), become fully engaged in only God

Source: From a Discourse by Swami Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm 

Notes: Seth ji here means Sheth Jaidayal Goenka ji, another realised Saint who was was associated with Gia Press, Gorakhpur, U.P., India. Shri Hanuman Prasad Poddar ji, Sheth Jai Dayal Goenka and Swami Ramsukhdas ji's contribution towards Hindu Shastras in invaluable.

Question:  Intellectually we understand that body / mind are not us and we have nothing to do with it. Also earlier you said that in this manner one should become indifferent to the worldly impressions on the mind, but how does one really become indifferent?

Swami Ramsukhdas ji: Just like you believe that you have absolutely no relation with [your] dog's mind; similarly acknowledge that there is a no relation between you (Self, swayam) and your mind. The dog's mind and our minds are of the same nature and class (jaati). Mind is a fragment of nature and abides in nature (jada prakriti), whereas we (self, swayam) are consciousness and God's very own fragment. Just like the worldly impressions left on a dog's mind have no affect on you, similarly this mind too should make no difference to you (self, swayam).

The mind has a relationship with nature (prakriti) whereas you (self, soul, atma) have a relationship with God (Paramatma). You assumed an affinity with the mind, and therefore now pain and sorrow are inevitable. Now, whatever you do with this mind / body, you will reap the fruits of it's good and bad deeds. What ever be the thoughts that come into a dog's mind, what has it to do with you? Similarly, whatever comes to this mind, what has it to do with you (swayam)? Your relationship is not with the body, sense organs, mind and intellect. Your relationship is only with God (Paramatma). Just to make us understand this Lord Shri Krishna says in the Gita "Mamaivaamso jivaloke jeevabhootah sanaatanah" (Gita 15:7). "In this world, the Self (Atma) becomes an embodied Soul (jeev), though being a fragment of My Eternal Self (Paramatma)." Understand this message and you will see a dramatic change in your outlook (vrittiyaan) and your spiritual accomplishments (saadhan).

Notes: BG 15.7 Full Sloka

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।

Hindi Translation By Swami Ramsukhdas ji

।।15.7।।इस संसारमें जीव बना हुआ आत्मा मेरा ही सनातन अंश है; परन्तु वह प्रकृतिमें स्थित मन और पाँचों इन्द्रियोंको आकर्षित करता है (अपना मान लेता है)।

English Translation By Swami Gambirananda

15.7 It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.

You understand yourself to be "I am". In this the "I" is inert, whereas "am" is consciousness. It is only because of "I' the "am" exists. If "I" (ego) were removed then "am" would become non-existent. All that would remain is "Is-ness" or existence (consciousness). In the Gita, Lord has elaborated and said that when an aspirant becomes "Nirmama-Nirahankarah", that is when he becomes free from attachment, sense of mine-ness (nirmama) and egoism, "I am the body" (nirahankarah), then he attains "Brahmi sthitih" i.e. a state of God realized soul. (Gita 2:72).

Note: 

1. Explaining the 'i' of 'I am' 

Here, 'I am' would imply 'I am the Body'. For sake of simplicity we will take with 'I' as 'i' i.e. small letter 'i'. Capital 'I' is the Self or God Consciousness. The 'I' here is the Ego, or small 'i' or individuality i.e. the feeling that you are an individual, separate identity, which is This physical body. So, You understand yourself to be 'i am'. In this the 'i' is inert (achet - अचेत - that which does not have chetnaa चेतना - i.e. consciousness of it's own). This is because we identify the 'i' with physical body and physical body is gross or jada (जड़) which does not have the consciousness of it's own, hence it is inert or achet  अचेत or gross. 

2. Explaining the 'am' of 'I am' which is 'i am the Body'

It is the 'am' in the statement 'i am the body', which implies or gives meaning or direction to the statement 'i am the Body' as ''i the body' does not explain itself properly, there is no clarity and the statement is incomplete. So 'am' completes the statement as gives clarity by saying 'i AM the body'. Here, the 'am' indicates that it is the knowledge-giving word indicating the knowledge of 'i' being the body or 'i is the body'. So both 'am' and 'is' are important. This word that give knowledge are due to one's knowing of oneself to be the body. In other words, one is conscious of oneself as the body. Hence, the word 'knowledge' can be used instead of the word 'consciousness'. This knowledge is due to the false identification of 'i' with the body. This false identification is known as 'ego' which retains one's individuality. Once this 'i' i.e. body is removed or better, false identification of 'i' with the body is removed, then what is left is just knowledge. This is nothing but pure consciousness with the feeling of physical body. It is present everywhere and there is no end or boundary to it. In other words, it is infinite.

3. The meditative path

The meditative path is to separate the 'i' from everything that is not-'i'. In sanskrit it is said naa-iti or not-this. It is known as neti (naa-iti) or not-this, not-this. Whatever one experiences is different from the one experiencing. In other words, the knower of object is different from the object itself. This is the path of negation. It is like piling layers of onion one by one by saying 'I am not Body', 'I am not the mind', I am not thoughts and emotions', 'I am not intellect'. In other words, after negating 'i' from body, you can say 'I is not the body', 'I is not the mind', 'I is not thoughts and emotions', 'I is not intellect'. Then the question comes, 'Who am I' or 'Who is 'i'' ' or what is 'I'. The answer is that which is left after negating everything else and that which cannot be negated itself is the real 'I'. This 'I' is different from 'i' i.e. ego. It is completeness, it is consciousness. So one realises that the 'i' is the 'I' - the Self or pure consciousness. 

Always remember that you cannot negate yourself - the 'I'. So you cannot negate your own existence. What changes is the realisation is that the 'I' is not ego but Self or pure consciousness which has no beginning and no end.

 

The Essence is: One should not associate oneself i.e. 'I' with the physical body. One should detach and dissociate oneself with Mind, body, Thoughts and Emotions and Intellect. In other Words, detach oneself from that which is not 'I" and what finally remains is just 'I', which is not ego, but Pure Consciousness or Brahman. After renouncing all desires and attachments and by detaching oneself from wrong association of 'I', one attains peace and the blissful state free of pride (ego). By attaining this blissful state, one never again gets deluded in the wrong notion of 'I' and is eternally free. Even when the death is near i.e. at the time of dying or precisely at the time of leaving the body, if one stays in this Blissful state of Self Realisation, then too one does not return back to earth i.e. one does not have rebirth and remains Established in Brahman.

 

Note 2: BG 2.71 and 2.72 Full Sloka

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।

निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।

Hindi Translation By Swami Ramsukhdas

।।2.71।। जो मनुष्य सम्पूर्ण कामनाओंका त्याग करके स्पृहारहित, ममतारहित और अहंकाररहित होकर आचरण करता है, वह शान्तिको प्राप्त होता है।

English Translation By Swami Gambirananda

2.71 That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

Hindi Translation By Swami Ramsukhdas ji

।।2.72।। हे पृथानन्दन ! यह ब्राह्मी स्थिति है। इसको प्राप्त होकर कभी कोई मोहित नहीं होता। इस स्थितिमें यदि अन्तकालमें भी स्थित हो जाय, तो निर्वाण (शान्त) ब्रह्मकी प्राप्ति हो जाती है।

English Translation By Swami Gambirananda

2.72 O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.

 

Source: From "Sansaar kaa asar kaise chute?" in Hindi by Swami Ramsukhdas ji

Original Hindi Source: 

https://www.pustak.org/index.php/books/bookdetails/1092#:~:text=आप%20भगवान्%20के%20भजन-साधन,एक%20ही%20जाति%20के%20हैं।

What should one do for salvation (Kalyan and Mukti)?

Question:  What should one do for salvation?

Swami Ramsukhdasji:  if a person firmly accepts the following four things then his salvation (kalyaan) is certain:-

1. Nothing is Mine.

2. I do not need anything.

3. I do not have any relationship with anybody.

4. Only God is my own.

The fundamental fault is to assume "mine-ness" with the temporary worldly things. From this fault alone all other faults arise. In fact in this entire universe not even a thing like hair is ours. Therefore as soon as we accept "nothing is mine" - there comes faultlessness in us and we instantly become "dharmatma" (a pure holy soul).

When nothing is ours, then what is there to desire? Hence as soon we accept- "I do not need anything", we become "nishkaam" (desireless) and henceforth a "Yogi" as you acquire Equanimity. - "samatvam yog uchyate" (Gita 2: 48)

The essential self (svaroop) of every human being is "asang" (naturally detached). Therefore as soon as we decline to accept any relationship with any body or any thing that comes together and later departs, we realize our self proven, obvious disassociation or

Detachment from others. And as soon as we realise our obvious detachment, we become "jnani" (knowledgeable).

We are essentially a part of God - Gita 15:7. Hence only God is ours. Nobody else is ours. As soon as we accept our mine-ness with God, we become "Bhakta"(devotee of God).

A human being's kalyaan (salvation) is only vested in his being Dharmatma Yogi (pure holy soul, with equanimity and free of all desires), in being Detached and in being a Devotee of God. Therefore it is a spiritual aspirant's duty that he accepts these four worthy facts with a firm conviction. Then his salvation is definite.

From "Maanav Matra ke kalyaan ke liye" in Hindi pg 69/70, by Swami Ramsukhdasji

Question:  Why is it that the extremely wealthy, extremely learned, a poverty stricken person and one with severe disease find it difficult to attain salvation (kalyaan) ?

Swami Ramsukhdasji:  One who is extremely wealthy tends to be attached to his wealth, one who is very learned tends to be attached to his knowledge and learning, one who is extremely poor tends to be deeply attached to money, and one who is diseased tends to be extremely attached to his body. This attachment becomes the main obstacle to salvation. Due to this attachment, they are unable to easily engage in God. If this attachment does not remain, then they too can attain salvation.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  What is the difference between the Salvation of those who believe in attributeless, formless God, and on the other hand the state of communion of soul with the Supreme Being for those who believe in God with form and attributes ?

Swami Ramsukhdasji:  In the state of communion of soul with the Supreme Being, the realization is of God with form and attributes in entirety. It is with or without God's super human powers, i.e. it is not limited to God's divine manifestation of superhuman power or qualities. In salvation (mukti), realization is of attributeless, formless Supreme Consciousness (Nirgun Brahma), the superhuman force behind everything.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question:  Some people criticize salvation (mukti) and believe that the complete fulfillment in human life is on entering the eternal divine sport of Radha - Krsna. Is this alright?

Swami Ramsukhdasji:  They do not understand what salvation, what freedom from bondage (mukti) is! When one is totally disassociated (detached) from the inert, that itself is salvation, freedom from bondage (mukti). It is only when one has entirely detached from the inert, that he becomes eligible to enter the eternal divine sport of Radha-Krsna and to have the inner feeling (bhava) that the Gopis had. It is only then that divine love is manifested within.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Source: http://www.swamiramsukhdasji.net/question_answer.html

In the end, will Self merge in the Supreme or is a part of it or remains separate

 Legends:

D: Devotee

B: Bhagavan (Sri Ramana Maharshi)

The Malayalam version of Ulladu Narpadu (Forty Verses) was read out by a devotee for the benefit of a visitor. After hearing it, the latter asked: 

D: What about the reference to duality during one’s effort and unity at the end?

B.: It refers to people who think one must begin one’s spiritual striving with a dualistic idea. They say that there is God and that one must worship and meditate until ultimately the individual merges into God. Others say that the individual and the Supreme Being always remain separate and never merge.

But let’s not worry now about what happens at the end. All agree that the individual exists now. So let a man discover it – that is discover his Self. There will be time enough afterwards to find out whether the Self is to merge in the Supreme or is a part of it or remains separate. Let us not forestall the conclusion.

Keep an open mind, dive within and find the Self. The truth will dawn upon you all right, so why try to decide beforehand whether it is absolute or qualified unity or duality? There is no meaning in doing so. Your decision would have to be made by logic and intellect, but the intellect derives its light from the Self (the Highest Power) so how can its reflected and partial light envisage the entire and original light? The intellect cannot attain to the Self, so how can it ascertain its nature?

While explaining to an American lady, Bhagavan said:

The Self alone is Real. All else is unreal. The mind and intellect have no existence apart from you. The Bible says: ‘Be still and know that I am God’. Stillness is the only thing needed to realise that ‘I am’ is God.

Later he added:

The whole Vedanta is contained in the two Biblical statements - 

‘I am that I am’ and ‘Be still and know that I am God’.

For one who found Self-enquiry too difficult, he would recommend worship and submission.

Source: Teachings of Sri Ramana Maharshi in his own words – Arthur Osborne

How can I develop love for God?

Presently a few elderly members of the Brahmo Samaj arrived. The room was full of devotees. Sri Ramakrishna (also known as Thakur ji) was sitting on his bed, facing the north. He kept smiling, and talked to the Brahmo devotees in a joyous mood. 

In this gathering, Sri Ramakrishna explained the what is devotion (bhakti). Sri Ramakrishna and the devotees sang different songs which elevated the mood of all and instill bhakti in the Brahmo Samaj members. Brahmo Samaj was more inclined towards Jnana Marg / Vichara Marg, the path of knowledge. They did not give much importance to devotional path, the path of prema (Devotional Love. Prema is very strong spiritual attraction of jiva towards Paramatma).  Sri Ramakrishna explained them the importance of devotion. In this gathering, Sri Ramakrishna was already in the estatic mood and would often go into bhava Samadhi. 

Sri Ramakrishna (Thakur ji): "You talk glibly (carelessly without any seriousness) about prema (Devotional Love). But is it such a commonplace thing? There are two characteristics of prema. First, it makes one forget the world. So intense is one's love of God that one becomes unconscious of outer things. Chaitanya had this ecstatic love; he 'took a wood for the sacred grove of Vrindavan and the ocean for the dark waters of the Jamuna'. Second, one has no feeling of 'my-ness' toward the body, which is so dear to man. One wholly gets rid of the feeling that the body is the soul. [1]

"There are certain signs of God-realization. The man in whom longing for God manifests its glories, is not far from attaining Him. What are the glories of that longing? They are discrimination, dispassion, compassion for living beings, serving holy men, loving their company, chanting the name and glories of God, telling the truth, and the like. When you see those signs of longing in an aspirant, you can rightly say that for him the vision of God is not far to seek.

"The state of a servant's house will tell you unmistakably whether his Boss / Master has decided to visit it. First, the rubbish and jungle around the house are cleared up. Second, the soot and dirt are removed from the rooms. Third, the courtyard, floors, and other places are swept clean. Finally the master himself sends various things to the house, such as a carpet, a hubble-bubble for smoking, and the like. When you see these things arriving, you conclude that the master will very soon come." [2]

A Devotee: "Thakur ji, should one first practice discrimination to attain self-control?"

Sri Ramakrishna: "That is also a path. It is called the path of vichara (Jnana), reasoning. But the inner organs i.e. Antahkarana -  (Mind (manas), intelligence (buddhi), mind-stuff (chitta), and ego (ahamkara).) are brought under control naturally through the path of devotion as well. It is rather easily accomplished that way. Sense pleasures appear more and more tasteless as love for God grows. Can carnal pleasure attract a grief-stricken man and woman the day their child has died?"

Devotee: "How can I develop love for God?"

Sri Ramakrishna: "Repeat His name, and sins will disappear. Thus you will destroy lust, anger, the desire for creature comforts, and so on."

    [creature comforts means material comforts or craving for material objects]

Devotee: "How can I take delight in God's name?"

Sri Ramakrishna: "Pray to God with a yearning heart that you may take delight in His name. He will certainly fulfil your heart's desire."

So saying, Sri Ramakrishna sang a song in his sweet voice, pleading with the Divine Mother to show Her grace to suffering men:

O Mother, I have no one else to blame:

Alas! I sink in the well these very hands have dug.

With the six passions tor my spade,

I dug a pit in the sacred land of earth;

And now the dark water of death gushes forth!

How can I save myself, O my Redeemer?

Surely I have been my own enemy;

How can I now ward off this dark water of death?

Behold, the waters rise to my chest!

How can I save myself? O Mother, save me!

Thou art my only Refuge; with Thy protecting glance

Take me across to the other shore of the world.

The Sri Ramakrishna sang again:

What a delirious fever is this that I suffer from!

O Mother, Thy grace is my only cure.

False pride is the fever that racks my wasted form;

"I" and "mine" are my cry. Oh, what a wicked delusion!

My quenchless thirst for wealth and friends is never-ceasing;

How, then, shall I sustain my life?

Talk about things unreal, this is my wretched delirium,

And I indulge in it always, O Giver of all good fortune!

My eyes in seeming sleep are closed, my stomach is filled

With the vile worms of cruelty.

Alas! I wander about absorbed in unmeaning deeds;

Even for Thy holy name I have no taste, O Mother!

I doubt that I shall ever be cured of this malady.

Then the Sri Ramakrishna said: "'Even for Thy holy name I have no taste.' A typhoid patient has very little chance of recovery if he loses all taste for food; but his life need not be despaired of if he enjoys food even a little. That is why one should cultivate a taste for God's name. Any name will do — Durga, Krishna, or Siva. Then if, through the chanting of the name, one's attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend.

"'As is a man's feeling of love, so is his gain.' Once two friends were going along the street, when they saw some people listening to a reading of the Bhagavata. 'Come, friend', said the one to the other. 'Let us hear the sacred book.' So saying he went in and sat down. The second man peeped in and went away. He entered a house of ill fame. But very soon he felt disgusted with the place. 'Shame on me!' he said to himself. 'My friend has been listening to the sacred word of Hari; and see where I am!' But the friend who had been listening to the Bhagavata also became disgusted. 'What a fool I am!' he said. 'I have been listening to this fellow's blah-blah, and my friend is having a grand time.' In course of time they both died. The messenger of Death came for the soul of the one who had listened to the Bhagavata and dragged it off to hell. The messenger of God came for the soul of the one who had been to the house of prostitution and led it up to heaven."

Verily, the Lord looks into a man's heart and does not judge him by what he does or where he lives. 'Krishna accepts a devotee's inner feeling of love.'

In the Kartabhaja sect, the Acharya / Guru, while giving initiation, says to the disciple, 'Now everything depends on your mind.' According to this sect, 'He who has the right mind finds the right way and also achieves the right end,' It was through the power of his mind that Hanuman leapt over the sea. 'I am the servant of Rama; I have repeated the holy name of Rama. Is there anything impossible for me?' — that was Hanuman's faith.

"Ignorance lasts as long as one has ego. There can be no liberation so long as the ego remains. 'O God, Thou art the Doer and not I' — that is knowledge.

"By being lowly [humble] one can rise high. The chatak bird makes its nest on low ground, but it soars very high in the sky. Cultivation is not possible on high land; in low land water accumulates and makes cultivation possible. 

One must take the trouble to seek the company of holy persons. In his own home a man hears only worldly talk; the disease of worldliness has become chronic with him. The caged parrot sitting on its perch repeats, "Rama! Rama!' But let it fly to the forest and it will squawk in its usual way. 

"Mere possession of money doesn't make a nobleman. One sign of the mansion of a nobleman is that all the rooms are lighted. The poor cannot afford much oil, and consequently cannot have so many lights. This shrine of the body should not be left dark; one should illumine it with the lamp of Wisdom.

Lighting the lamp of Knowledge in the chamber of your heart,

Behold the face of the Mother, Brahman's Embodiment.

"Everyone can attain Knowledge. There are two entities: jivatma, the individual soul, and Paramatma, the Supreme Soul. Through prayer all individual souls can be united to the Supreme Soul. Every house has a connection for gas, and gas can be obtained from the main storage-tank of the Gas Company. Apply to the Company, and it will arrange for your supply of gas. Then your house will be lighted.

"In some people spiritual consciousness has already been awakened; but they have special marks. They do not enjoy hearing or talking about anything but God. They are like the chatak, which prays for rain-water though the seven oceans, the Ganges, the Jamuna, and the rivers near it are all filled with water. It won't drink anything but rain-water, even though its throat is burning with thirst."

The Sri Ramakrishna wanted to hear a few songs. Ramlal and a brahmin official of the temple garden sang:

Dwell, O Lord, O Lover of bhakti,

In the Vrindavan of my heart,

And my devotion unto Thee

Will be Thy Radha, dearly loved. . . .

And again:

The dark cloud of the summer storm fades into nothingness,

When, flute in hand and a smile on His lips,

Lighting the world with His loveliness,

Krishna, the Dark One, appears.

His dazzling yellow robe outgleams even the lightning's glare;

A wreath of wild-flowers interwoven

Gently swings from His youthful breast

And softly kisses His feet.

See, there He stands, the Lord of life, the Moon of Nanda's line,

Outshining all the moons in heaven

And with the splendour of His rays

Flooding the Jamuna's bank!

He stands there, stealing the maidens' hearts; He lures them from hearth and home.

Krishna enters my own heart's shrine,

And with His flute-note steals away

My wisdom, life, and soul,

To whom shall Ganga Narayana pour out his tale of woe?

Ah, friend, you might have understood

Had you but gone to the Jamuna's bank

To fill your water-jar!

Again they sang:

High in the heaven of the Mother's feet, my mind was soaring like a kite,

When came a blast of sin's rough wind that drove it swiftly toward the earth. . . . 

Sri Ramakrishna (to the devotees): "As the tiger devours other animals, so does the 'tiger of zeal for the Lord' eat up lust, anger, and the other passions. Once this zeal grows in the heart, lust and the other passions disappear. The gopis of Vrindavan had that state of mind because of their zeal for Krishna.

"Again, this zeal for God is compared to collyrium. Radha said to her friends, 'I see Krishna everywhere.' They replied, 'Friend, you have painted your eyes with the collyrium of love; that is why you see Krishna everywhere.'

"They say that when your eyes are painted with collyrium made from the ashes of a frog's head you see snakes everywhere.

"They are indeed bound souls who constantly dwell with 'woman and gold' and do not think of God even for a moment. How can you expect noble deeds of them? They are like mangoes pecked by a crow, which may not be offered to the Deity in the temple, and which even men hesitate to eat.

"Bound souls, worldly people, are like silk-worms. The worms can cut through their cocoons if they want, but having woven the cocoons themselves, they are too much attached to them to leave them. And so they die there.

"Free souls are not under the control of 'woman and gold'. There are some silk-worms that cut through the cocoon they have made with such great care. But they are few and far between.

"It is maya that deludes. Only a few become spiritually awakened and are not deluded by the spell of maya. They do not come under the control of 'woman and gold'.

"There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don't have to go to the trouble of drawing water. One must practice spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain liberation through the grace of God do not have to labour. But they are few indeed.

"Then there is the class of the ever-perfect. They are born in each life with their spiritual consciousness already awakened. Think of a spring whose outlet is obstructed. While looking after various things in the garden, the plumber accidentally clears it and the water gushes out. Yet people are amazed to see the first manifestations of an ever-perfect soul's zeal for God. They say, 'Where was all this devotion and renunciation and love?'"

The conversation turned to the spiritual zeal of devotees, as illustrated in the earnestness of the gopis of Vrindavan. Ramlal sang:

Thou art my All in All, O Lord! — the Life of my life, the Essence of essence;

In the three worlds I have none else but Thee to call my own.

Thou art my peace, my joy, my hope; Thou my support, my • wealth, my glory;

Thou my wisdom and my strength.

Thou art my home, my place of rest; my dearest friend, my next of kin;

My present and my future, Thou; my heaven and my salvation.

Thou art my scriptures, my commandments; Thou art my ever gracious Guru;

Thou the Spring of my boundless bliss.

Thou art the Way, and Thou the Goal; Thou the Adorable One, O Lord!

Thou art the Mother tender-hearted; Thou the chastising Father;

Thou the Creator and Protector; Thou the Helmsman who dost steer

My craft across the sea of life.

Sri Ramakrishna (to the devotees): "Ah! What a beautiful song! — 'Thou art my All in All.'"

Ramlal sang again, this time describing the pangs of the gopis on being separated from their beloved Krishna:* 

Hold not, hold not the chariot's wheels!

Is it the wheels that make it move?

The Mover of its wheels is Krishna,

By whose will the worlds are moved. . . .

Sri Ramakrishna went into deep samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. He was saying: "Thou art I, and I am Thou — Thou eatest — Thou — I eat! . . . What is this confusion Thou hast created?" [3]

Continuing, Sri Ramakrishna said: "I see everything like a man with jaundiced eyes! I see Thee alone everywhere. O Krishna, Friend of the lowly! O Eternal Consort of my soul! O Govinda!"

As he uttered the words "Eternal Consort of my soul" and "Govinda", Sri Ramakrishna again went into samadhi. There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on Sri Ramakrishna, a God-man of infinite moods.

Source: Gospel of Sri Ramakrishna

Notes:

[1] Chaitanya Mahaprabhu was so much God Intoxicated with love of God that he saw Krishna in everything. So he could not distinguish between a normal wood and a sacred wood used for religious purpose. Sri Chaitanya Mahaprabhu could also not distinguish between the ocean water and river water. For him water is water, made up of same essence. In other words, God intoxicated Saints are soaked in God's love and see their beloved God inside everything and so see same divinity in everything. Such a saint will not have any attachment towards his body. [Return to Article]

[2] Master means the owner of house and the head of family and the servant means a maid or someone from house keeping staff. Here servant is devotee, his house is his heart and master or boss is God. [Return to Article]

[3] As Sri Ramakrishna's mind enters into samadhi, it is very difficult for him to continue talking. He could hardly express himself and in no time, Sri Ramakrishna would be in Bhava Samadhi and be motionless. Later when his mind comes down a little, Sri Ramakrishna sees everything is made up of God-consciousness - Krishna as in Govinda form in this Samadhi, as the devotional song sung was dedicated to Sri Krishna Bhagavan. [Return to Article]

What should we do to control our mind and stay detached?

 As Guru Poornima is approaching, a sadhaka tries to increase his / her spiritual efforts. Control over mind and is very important. Swami Ramsukhdas ji's invaluable advice is always useful for our spiritual progress. This year Guru Poornima is on 24-Jul-2021

Note: 1st Q & A was posted in 2009. Here is a complete Q & A from Swami Ramsukhdas ji's website

Question:  How can I get rid off the clatter in my mind?

Swami Ramsukhdas ji:  When clatter comes your way, don't become happy or sad. These things will come and go. The mantra is "agaamipaayinonitya" recite this within the mind. Have that feeling, that inner expression that this thing comes and goes, it is unreal (it is changing). However good or bad the situation may be, but the minute that situation comes up, immediately recite within, this is "agaamipaayinonitya". It's nature is to come and go, it is unreal, constantly changing. This is the truth, because neither favorable nor unfavorable situations will remain. Simply understand, that this will not stay with us. This is not a new thing. So what is there to be happy or sad with the situation?

In getting something that you like or not getting it, what is there to become happy or sad? Best of best situations come your way, then that too will not remain, but you will always remain! Right in front of you, both favorable and unfavorable situations come and go, but you remain. You are that same one. Simply keep your sight on your Self.

All that comes and goes do not blend with it - this itself is liberation. By blending with it - that itself is bondage. All the clatter, the noise that comes and goes, by becoming entangled with it is bondage, and not getting entangled with it is liberation.

What an easy, straight-forward, simple point this is!

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  In spite of knowing this, I become entangled and blend with the clatter in my mind.  What should I do?

Swami Ramsukhdas ji:  You say that in spite of not wanting you somehow get entangled and blend with the clatter. In favorable situations and unfavorable situations you become suddenly one with them, then there is a solution for that as well. On blending with them, you still have the knowledge that you have blended with them, but you are actually separate, and the favorable / unfavorable are separate. Isn't it the truth? Noise and clatter arise, then they subside; they come and they go away; but you remain. Then you and the noise are two or one?

From discourse in Hindi by Swami Ramsukhdasji on Dec 14, 1995 at 5:30 pm

Question:  At present I understand, but when the moment comes, I blend with the situation, and realize much too late, what must be done?

Swami Ramsukhdas ji:  Now you say that - you understand right now, but the moment that a favorable or unfavorable situation comes, at that moment, you cannot tell. You become united and blend with it. After becoming connected with it, you realize later that you have blended. The answer is that even after recognizing this later, think that you were not joined at that time as well. You had simply believed that you were joining. It was never with you, and you were apart from it. With such understanding, become silent!! That is it! It will go away. By giving importance to the joy and sorrow from the union, the clatter within continues. Therefore do not give it any significance. Talk to it and say, you were never connected, then it will be wiped out, eradicated entirely. When you become aware, then say to yourself, that no - no, you were never united with it.

From "Sansaar kaa asar kaise chute?" in Hindi pg 32-35 by Swami Ramsukhdasji.

Question:  Regarding getting rid off the agitations of the mind you said "Disassociate yourself from the mind, and simply do not become happy and unhappy." Can you elaborate on "Do not become happy or unhappy when situations arise" ?

Swami Ramsukhdas ji:  Whatever path a yogi follows, Path of Knowledge (Jnana yoga), Path of Selfless Service (Karma yoga), or Path of Devotion and Love (Bhakti yoga), whatever situations comes in his way, neither become elated, nor become disappointed. This is everyone's work, not just for yogis. Who ever is intent on realizing God or the Self, for those spiritual aspirants (sadhakas), this point is very essential. However beautiful a thing you acquire, or however ugly an object you see, however favorable or unfavorable a situation that comes in your life, in these opposing circumstances, the one who neither becomes happy, nor becomes unhappy, that one will realize God. And the one that is elated or down, will continue to come and go in the cycle of birth and death.

Favorable and unfavorable situations will come to all. God (Lord Krishna), who is Arjuna's charioteer says – My brother, this is "sheetoshna sukhdukhadah". That is, graciously you must bare these situations. "taansstitiskhasva" (Gita 2:14). God does not say, I will relieve you of these painful circumstances, rather he says, to endure (sahan karo) in those situations.

Therefore do not become a slave to your own likes (raag) and dislikes (dwesh).

When something appears to be okay or not okay, do not become happy or sad.  Instead, be unconcerned about it, and everything will be all right. When disturbances come your way, do not become happy or unhappy. These situations will come and go. Make this your mantra – "It is coming. It is going. It is passing." However good or bad a situation is, the minute the agitations arrive, start to repeat your mantra – "It is coming. It is going. It is passing." This is the absolute truth. Neither favorable situations stay nor unfavorable situations stay. Only remember this much, it will not stay. In this you do not have to do any new work. Now with this discovery, what's to be happy and what's to be unhappy?

From "Man ki khatpat kaise mite?" book in Hindi by Swami Ramsukhdasji.

Note: When Swami Ramsukhda ji says, 'do not become happy or sad, it means one has to remain neutral and not get carried away by the impulses. In deeper sense, 'to not become anything' means not to associate oneself or 'I' with any external object, physical body or with thoughts, emotions or personality. In other words, be detached from mind, body and intellect.

Swami Ramsukhdas ji on Satsang

।। श्री राम जय राम जय जय राम ।।
।। श्री राम जय राम जय जय राम ।।
।। श्री राम जय राम जय जय राम ।।

 
Question: What is the essential properties or characteristics of a Satsang (association with Truth)?

Swamiji: Selfless love for the essential Truth (God) is Satsang and selfless love for a Self-Realized Soul is also Satsang. Sitting in front of a realized soul is also satsang. Becoming detached from the world is also satsang. The point is that in any which way that one can become closer to God, it is Satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: "Tulsi sangat sadhu ki, kataiyye koti aparaadh" - what is true association of a sadhu (saintly person)?

Swamiji: True association with a saint is no different than becoming one with that one (saint, sadhu). Becoming one, means that attentively and with total alertness listening and absorbing what the holy one is saying and at that very moment becoming established in that Truth. Their advice / messages should not be left for imbibing sometime in the future or leaving it for further contemplation or study. If there is any doubts or ambiguity or lack of clarity in their message, then at that very moment gain clarification; or else contemplate on the message in solitude and become steadfast and firm in the new learnings.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: Worldly people attend Satsangs and often devotees / spiritual aspirants do not attend satsangs, instead they stay at home worshipping God. What is the reason for this?

Swamiji: If worldly people are also able to attend Satsang, it is God's grace and if a spiritual aspirant or a devotee is not attending satsang, it is due to his lack of intense longing for satsang. But on receiving satsang, worldly people are not able to significantly gain from them, whereas a spiritual aspirant, a devotee of God, even if he attends a single satsang he can gain immensely from them. This is because following one's own spiritual practices is like working hard and struggling to earn one's wages and acquire wealth, whereas doing satsang is like being adopted by a rich man and sitting on his lap. The one sitting on the lap, automatically becomes eligible beneficiary of the rich man's wealth.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: Some people engage in satsang (good company, association with truth), but over time they leave it. What is fate's role in this?

Swamiji: Fate is not the cause of this. There are two causes - 1) flaws are seen in the one they engage in satsang with and 2) they begin engaging in bad company. When within one's self there are some limitations and some negative influences, then one is affected by the bad company. Just like those that are infatuated and attached to women, only they are influenced and affected when associating with women. Just like those that are attached to wealth, only they are impacted on encountering money.

One must not continue a relationship or engage in satsang with one in whom negative qualities are seen, when done simply out of fear or embarrassment of people and society. In such situations, without criticizing them, one must quietly part ways. Thereafter, one must not engage in relationship with anyone.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: In human beings, the influence of bad company happens more, whereas the influence of satsang is much lesser, what is the reason for this?

Swamiji: In whom there is previous influence of bad company, they are more impacted and affected by bad company. And those that have innate tendency for good-ness, have great influence of satsang and good company. Those that are alike, gravitate towards each other. Therefore through good associations, truth and scriptures, it is desirable for human beings to fill themselves with good impressions and sanctifying thoughts.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Question: How do we listen to satsang (discourses on truth), such that we never forget it?

Swamiji: 

1) Contemplate deeply on what the speaker is saying and what he is intending to communicate 

2) Along with listening, one must introspect on the meaning, whereby we are able to convey the same message to others at a later time 

3) That which has been heard, we must attempt to put these into practice or application 

4) Engaging in discussion with others that are listening to satsang.

From "Prashnouttermanimala" in Hindi by Swami Ramsukhdasji on page 114.

Source: http://www.swamiramsukhdasji.net/question_answer.html 

।। हरि ॐ ।।

Sri Ramana Maharshi on Many Gods, Relative Existence and Supreme Truth

Legends:

D: Devotee

B: Bhagavan (Sri Ramana Maharshi)

Sometimes questions were also asked about the multiple gods of Hinduism. In this connection it should be explained that Hindus, like Christians or Muslims worship the One God.Some of the questions about God recorded above were put by Hindus. However, they also worship God manifested in various forms, one possibility or name or form or viewpoint not negating another.

D.: Why are so many gods mentioned?

B.: The body is only one, but how many functions are performed by it! The source of all these functions is one. It is the same with the gods.

It would sometimes be asked whether the various gods and their heavens were real. But such a question starts from the presumption of the reality of this physical world and the questioner’s body – a presumption which Bhagavan would not admit. Instead, he would turn this question, like all others, to the quest for Reality.

D.: Are the Gods, Ishvara and Vishnu, and their heavens, Kailas and Vaikuntha, real?

B.: As real as you are in this body.

D.: I mean, have they got a phenomenal existence like my body, or are they pure fictions like the horns of a hare?

B.: They do exist.

D.: If so, they must be somewhere; where are they?

B.: In you.

D.: Then they are only my idea; something which I create and control?

B.: Everything is.

D.: But I can create a pure fiction like the horns of a hare, or a partial truth, like a mirage; while there are also facts which exist irrespective of my imagination. Do the gods, Ishvara and Vishnu, exist like that?

B.: Yes.

D.: Is God subject to cosmic dissolution at the end of a cycle?

B.: Why should He be? A man who realises the Self transcends cosmic dissolution and is liberated; why should not Ishvara (God) who is infinitely wiser and abler than a man?

D.: Do gods and devils also exist?

B.: Yes.

D.: How are we to conceive of Supreme Divine Consciousness?

B.: As that which is.

Particularly interesting are the questions asked by a Muslim professor about the hymns which Bhagavan wrote to God in the form of Arunachala.

D.: I have been reading the Five Hymns. I find that the hymns are addressed by you to Arunachala. But you are a non-dualist, so how can you address God as a separate Being?

B.: The devotee, God and the hymns are all the Self.

D.: But you are addressing God. You are specifying this Arunachala Hill as God.

B.: You can identify the Self with the body, so why shouldn’t the devotees identify the Self with Arunachala?

D.: If Arunachala is the Self, why should it be specifically picked out among so many other hills? God is everywhere. Why do you specify Him as Arunachala?

B.: What has attracted you from Allahabad to this place? What has attracted all these people around?

D.: Sri Bhagavan.

B.: How was I attracted here? By Arunachala. The Power cannot be denied. Again Arunachala is within and not without. The Self is Arunachala.

D.: Several terms are used in the holy books. Atman, Paramatman, Para, etc. What is the gradation among them?

B.: They mean the same to the user of the words but they are understood differently by various persons according to their development.

D.: But why do you use so many words to mean the same thing?

B.: It depends on the circumstances. They all mean the Self. Para means not relative, or beyond the relative, that is to say the Absolute.

Bogger's Note: In this Q and A i.e. conversation, 

• Bhagavan  gives importance to going deep within i.e. becoming introvert.
• For this to happen, outside world and other subtle worlds are to be neglected. Focus has to be on SELF, 'I' or Brahman
• Yet on vyavahArika satya i.e. empirical reality, our own existence, existence of various Gods and Goddesses and demi-gods and demi-godesses and their worlds is accepted.
• The power of God is also accepted and revered. It cannot be neglected. Hence hymns on Arunachala were composed. But from standpoint of Atma-sthiti i.e. Supreme Reality, only one tatva exists. It is 'I' or 'Atman' or Brahman. SAntam Sivam Advaitam. Here Siva is not Lord Rudra or Shankara Bhagavan, but nirguNa and nirAkAra tatva i.e. attribuless, formless pure consciousness

Source: Teachings of Sri Ramana Maharshi in his own words – Arthur Osborne

Sri Ramakrishna on Bhakti and Importance of Vairagya

After his meal Sri Ramakrishna rested a little on the small couch. Inside and outside his room crowded the devotees, among them Kedar, Suresh, Ram, Manomohan, Girindra, Rakhal, Bhavanath, and M. Rakhal's father was also present.

A Vaishnava goswami was seated in the room. Sri Ramakrishna said to him:

"Well, what do you say? What is the way?"

Goswami: "Sir, the chanting of God's name is enough. The scriptures emphasize the sanctity of God's name for the Kaliyuga."


Sri Ramakrishna: "Yes, there is no doubt about the sanctity of God's name. But can a mere name achieve anything, without the yearning love of the devotee behind it? One should feel great restlessness of soul for the vision of God. Suppose a man repeats the name of God mechanically, while his mind is absorbed in 'woman and gold'. Can he achieve anything? Mere muttering of magic words doesn't cure one of the pain of a spider or scorpion sting. One must also apply the smoke of burning cow-dung." (A primitive medicine used by the villagers for scorpion bites.)

Goswami: "But what about Ajamila then? He was a great sinner; there was no sin he had not indulged in. But he uttered the name of Narayana on his death-bed, calling his son, who also had that name. And thus he was liberated."

Sri Ramakrishna: "Perhaps Ajamila had done many spiritual things in his past births. It is also said that he once practised austerity; besides, those were the last moments of his life. What is the use of giving an elephant a bath? It will cover itself with dirt and dust again and become its former self. But if someone removes the dust from its body and gives it a bath just before it enters the stable, then the elephant remains clean.

"Suppose a man becomes pure by chanting the holy name of God, but immediately afterwards commits many sins. He has no strength of mind. He doesn't take a vow not to repeat his sins. A bath in the Ganges undoubtedly absolves one of all sins; but what does that avail? They say that the sins perch on the trees along the bank of the Ganges. No sooner does the man come back from the holy waters than the old sins jump on his shoulders from the trees. (All laugh.) The same old sins take possession of him again. He is hardly out of the water before they fall upon him.

"Therefore I say, chant the name of God, and with it pray to Him that you may have love for Him. Pray to God that your attachment to such transitory things as wealth, name, and creature comforts may become less and less every day.

Source: Gospel of Sri Ramakrishna

Why doesn't God free us from the world?

About nine o'clock in the morning the Master was seated in his room with Rakhal, M., and a few other devotees. It was the day of the new moon. As usual with him on such days, Sri Ramakrishna entered again and again into communion with the Divine Mother. He said to the devotees: "God alone exists, and all else is unreal. The Divine Mother has kept all deluded by Her maya. Look at men. Most of them are entangled in worldliness. They suffer so much, but still they have the same attachment to 'woman and gold'. The camel eats thorny shrubs, and blood gushes from its mouth. Camel thinks it has extracted juice from plant and will continue to chew thorns. The more it chews, more blood flows, still camel keeps eating thorns. While suffering pain at the time of delivery, a woman says, 'Ah' I shall never go to my husband again.' But afterwards she forgets.

"The truth is that no one seeks God. There are people who eat the prickly leaves of the pineapple and not the fruit."

Devotee: "Thakur ji, why has God put us in the world?"

Sri Ramakrishna: "The world is the field of action. Through action one acquires knowledge. The guru instructs the disciple to perform certain works and refrain from others. Again, he advises the pupil to perform action without desiring the result. The impurity of the mind is destroyed through the performance of duty. It is like getting rid of a disease by means of medicine, under the instruction of a competent physician.

"Why doesn't God free us from the world? Ah, He will free us when the disease is cured. He will liberate us from the world when we are through with the enjoyment of 'woman and gold'. Once a man registers his name in the hospital, he cannot run away. The doctor will not let him go away unless his illness is completely cured."

Source: Gospel of Sri Ramakrishna

Is assuming this world as illusion or unreal enough? Does it not contradict day-2-day experience?

Is assuming this world as illusion or unreal enough? Does it not contradict day-2-day experience?

In the process of neti-neti or as taught by bhagavAn in gItA chapter 13 that kshetra (field of observation, which is the world we live in or experience) is different from kshetraGYA (witness, observer known as sAkshI). There are various reasons why we must superimpose the unreality of this world firmly in our mind even though we experience this world and are affected by different situations we face in our life. Of-course, certain level of purity is necessary in order to be a witness. Just like water when mixed with milk becomes inseparable from milk, our consciousness is mixed i.e. strongly embedded, attached) to our mind, which in turn is strongly attached to 5 senses, which in turn rely on physical gross body. We must by any valid means separate this consciousness from mind, body and senses.

One way of doing it is to make our mind understand and agree that this world is unreal. This is not an assumption, but an affirmation. Affirmations are like auto suggestions which are used to marathon runners, psychiatrists, hypnotists and all those who work with subconscious mind. Suppose you have got fracture in hand. By repeatedly reminding or auto-suggesting your mind that 'I am healthy', 'my hand is healed', 'There is no more fracture in my hand', 'My hand is strong and healthy', 'I am completely healthy', etc. By daily repeating these instructions with calm mind, relaxed body, without any thoughts in background and without having any doubt on affirmation whether they will work or not, one recovers very fast. This happens when the prime thought in your mind becomes 'My hand is healed' and there is no contradictory thought of failure to recover. There is no fear at the back of mind while repeating affirmations. Affirmations also must be accompanied with bhAva or emotions. Just before you go to sleep, get into sleepy state. Then with relaxed body and mind repeat affirmation 3-4 times and go to sleep. It so happens that they may continue throughout night in subconscious mind. When there are no stray thoughts, mind is calm, and thoughts are said with strong faith, they enter into subconscious mind. Once they enter subconscious mind, subconscious mind will make sure that whatever has entered inside it gets executed. Subconscious mind does not do rational thinking, yet it has 90 % power as compared to the conscious mind which has just 10 % power. Hence subconscious mind over powers conscious mind and executes what was feeded to it without discriminating.

When any thought is repeated or any action is repeated, it becomes habit. Similarly, Self Enquiry or neti neti or OM chanting becomes habit and goes on spontaneously. In this way, one can stay connected with Brahman even if one is engrossed in work. Chanting goes on in subconscious mind. As soon as one becomes free, mantra re-enters conscious mind and continues by itself without any effort on our part. Similarly, the process of removing wrong belief that 'this world is real' or 'I am body' or I am mind or I am jIva (incarnated soul) can be removed by putting right belief in subconscious mind. Hence though we experience exactly opposite, we keep affirming that this world is unreal, I am not body, mind, intellect, ego or soul, I am Brahman, unchanging, immortal, unborn supreme reality.

Subconscious mind is the key to our spiritual progress. All questions like

Why and how to prayers work?
Why prayers does not work all time?
Why we get opposite to what we pray?
How can one heal oneself very fast in half of expected time?

etc, can be answered to taking subconscious mind into account

There are other practical reason for affirming that this world is unreal. Once you mentally accept that this world is unreal and temporary, you will make every effort to remain conscious, not to get pulled into it. Mind which is supposed to control 5 senses has become their slave. Senses are directed extrovert. One sees anything when light projects on retina, is projected to brain as an inverted image. However, according to shAstra-s mind travels along with senses or via senses to the object, feels it and then infers a meaningful suggestion to it. Remember that mind and brain are different. So we must make efforts to stop mind running behind senses and its hunting for worldly object. Pull it backwards and make it stable. Then make this introvert mind merge into it's source which is Brahman. Mind itself does not have any power. It is jada (gross). Like moon it reflects the power of Atman or Brahman. When mind moves towards it's source, it merges in it. Hence in order to create dispassion we must cultivate in our mind very firmly that this world is unreal. But developing just dispassion is not enough. We need to surrender ourselves to Ishvara or Brahman and pray to take us beyond mAyA. Since one disassociates oneself from sense objects, body, mind, ego and intellect by practising dispassion, surrender to Ishvara and by being witness, this path is called as 'path of negation' by it 'neti-neti' or 'Self Enquiry'. Even by chanting OM, one is technically doing neti-neti, as one is separating or dis-associating 'I' or 'Self' (kshetraGYA) from all that is non-self (kshetra). Mind focusses on OM and later on, it searches for the origin of OM and merge in it. Origin of OM, which is turiyA avasthA or peace is nothing but Brahman.

When one becomes a witness, one gets separated from the objection of observation. When one gets attracted or associates oneself with any object, one becomes fused with it, mixes with it and considers oneself to be non-different from the object. We all unknowingly accept ourselves as 'body'. Accepting unreality and temporary nature of world helps us becomes witness to it and not get attached to it. Staying as witness increases our awareness as a separate entity then object of observation. Finally one separates from mind-body-intellect-ego-soul complex and becomes aware of non-dual Brahman. But to be a witness, mind has to stop longing for sense objects. Hence establishing unreality of this world is necessary.

We understand that there is no assumption of being 'Brahman'. Just assuming does not make one 'Brahman'. One has to realise one's true nature. Hence 'I am Brahman' or 'Brahman satya, jagat mithyA' is not just assumption, but a process of 'neti-neti' or 'the path of negation'.

Source

How can one see God?

Sri Ramakrishna (to Ram and the other devotees): "Devotees like Rakhal, Narendra, and Bhavanath may be called nityasiddha. Their spiritual consciousness has been awake since their very birth. They assume human bodies only to impart spiritual illumination to others.

"There is another class of devotees, known as kripasiddha, that is to say, those on whom the grace of God descends all of a sudden and who at once attain His vision and Knowledge. Such people may be likened to a room that has been dark a thousand years, which, when a lamp is brought into it, becomes light immediately, not little by little.

"Those who lead a householder's life should practise spiritual discipline; they should pray eagerly to God in solitude. (To Mr. Choudhury) God cannot be realized through scholarship. Who, indeed, can understand the things of the Spirit through reason? No, all should strive for devotion to the Lotus Feet of God.

"Infinite are the glories of God! How little can you fathom them! Can you ever find out the meaning of God's ways?

"Bhishma was none other than one of the eight Vasus, but even he shed tears on his bed of arrows. He said: 'How astonishing! God Himself is the companion of the Pandava brothers, and still there is no end to their troubles and sorrows!' Who can ever understand the ways of God?

"A man thinks, 'I have practised a little prayer and austerity; so I have gained a victory over others.' But victory and defeat lie with God. I have seen a prostitute dying in the Ganges and retaining consciousness* to the end."

Mr. Choudhary: "How can one see God?"

(Note: Mr. Choudhary was inclined to Jnana Marg or path of Self Enquiry)

Sri Ramakrishna: "Not with these eyes. God gives one divine eyes; and only then can one behold Him. God gave Arjuna divine eves so that he might see His Universal Form. (An allusion to the eleventh chapter of the Bhagavad Gita).

"Your philosophy is mere speculation. It only reasons. God cannot be realized that way.

"God cannot remain unmoved if you have raga-bhakti, that is, love of God with passionate attachment to Him. Do you know how fond God is of His devotees' love? It is like the cow's fondness for fodder mixed with oil-cake. The cow gobbles it down greedily.

"Raga-bhakti is pure love of God, a love that seeks God alone and not any worldly end. Prahlada had it. Suppose you go to a wealthy man every day, but you seek no favour of him; you simply love to see him. If he wants to show you favour, you say: 'No, sir. I don't need anything. I came just to see you.' Such is love of God for its own sake. You simply love God and don't want anything from Him in return."

Saying this, the Sri Ramakrishna sang:

Though I am never loath to grant salvation,

I hesitate indeed to grant pure love.

Whoever wins pure love surpasses all;

He is adored by men;

He triumphs over the three worlds. . . .

He continued, "The gist of the whole thing is that one must develop passionate yearning for God and practise discrimination and renunciation." 

Mr. Choudhary: "Thakur ji (Sri Ramakrishna), is it not possible to have the vision of God without the help of a guru?"

Sri Ramakrishna: "Satchidananda Himself is the Guru. At the end of the sava-sadhana, just when the vision of the Ishta is about to take place, the guru appears before the aspirant and says to him, 'Behold! There is your Ishta.' Saying this, the guru merges in the Ishta. He who is the guru is also the Ishta. The guru is the thread that leads to God. Women perform a ritualistic worship known as the 'Ananta-vrata', the object of worship being the Infinite. But actually the Deity worshipped is Vishnu. In Him are the 'infinite' forms of God.

(To Ram and the other devotees) "If you ask me which form of God you should meditate upon, I should say: Fix your attention on that form which appeals to you most; but know for certain that all forms are the forms of one God alone.

"Never harbour malice toward anyone. Siva, Kali, and Hari are but different forms of that One. He is blessed indeed who has known all as one. 

Sri Ramakrishna sings a couplet:

Outwardly he appears as Siva's devotee,

But in his heart he worships Kali, the Blissful Mother,

And with his tongue he chants aloud Lord Hari's name.

"The body does not endure without a trace of lust, anger, and the like. You should try to reduce them to a minimum."

Looking at Kedar, the Master said: "He is very nice. He accepts both the Absolute and the Relative. He believes in Brahman, but he also accepts the gods and Divine Incarnations in human form."

Source: Gospel of Sri Ramakrishna

How the Self (soul) which is sentient, becomes the onlooker of the insentient intellect etc?

Question:  Question arises as to how the Self (soul) which is sentient, becomes the onlooker of the insentient intellect etc., because the onlooker can see objects of its own class?

Swami Ramsukhdasji:  The answer is, that the soul identifies itself with the sentient matter and accepts its own separate entity as "I am". This "I" is neither insentient, nor sentient. By identifying itself with matter, it believes "I am rich or I am learned." By giving to consciousness (self), it says, "I am Brahma".

Thus this "I" is the soul seated in Nature, which is the cause of his birth, in good and bad wombs (Gita 13:21). Thus the embodied soul has both the sentient as well as, the insentient. The sentient portion attracts him towards the Lord, while the insentient portion, due to identity with matter; attracts him towards world, and thus he becomes the perceiver (onlooker) of intellect, mind, senses, sense objects and body etc.; This assumed identity or affinity is the root cause of all evils.

Source: "Maanav Jivan Maatre Kalyaan ke Liye Hai" in Hindi pg 80 by Swami Ramsukhdasji

Question:  We understand that this embodied Soul (Jeev) is a part of God, was always a part of God and will always be so, but how and why did it get caught in the birth and death cycle?

Swami Ramsukhdasji:  I can give you the answer to this, but truly, it is not necessary to get entangled in this type of conversation. In fact it is more harmful. How did I become dirty? From where did this dirt come? Who could be responsible for this dirt? How useful can such conversations be? It is not useful at all. When you become dirty, best is to immediately go and clean your self up. What is the point in getting caught up in the whys and hows?

In short, the reason for being entanglement and trapped in the birth and death cycle is attachment. Today, we like money and pleasures, and this is the root cause or main reason for being trapped in the birth and death cycle. The minute we stop liking money and pleasures, we will be released from this vicious cycle. It is that simple! It is because in our minds there is this desire for still wanting to trade.

Therefore, if someone complaints about you, do not worry, do not be concerned. From today, this moment onwards, release everyone. Give them complete freedom. Let them have free will to complaint about you. By releasing them all, you will be released. You will be released and you will benefit immensely. Let them go ahead, full swing complaining about you. You, be quiet. Be Silent. Do not try to explain yourself. Let them say that you are bad, remain unaffected and remain happy, be joyful at all times.

How you got entangled is not so relevant, just get detangled and be silent. By trying to explain this, it is paying disrespect to the Truth. Give up desires and wants. This desire for others to think well of you, wanting respect from them, wanting praise from them, all these are problematic.

Everyone may say he is an enemy of his parents, his teacher, his family etc. (Jaani Ram kutil ker mohi, log kahe guru saaheb drohi)

Whatever anyone wants to say, let them say. With Your grace, let my love for Sita-Ram continue to increase with each passing day. (Sita Ram charan rati more, ........ anugraha Manasa)

Source: "Saadhan, Sudha, Sindhu" in Hindi pg 715 by Swami Ramsukhdasji.