Balakumaran on Yogi Ramsuratkumar


“Okay. Can you tell me what Ayn Rand says?” Like an interviewer Bhagawan Yogi Ramsuratkumar asked with eyes sharply fixed on me.

“I can tell, Bhagawan. I have read one of Ayn Rand’s novels many times. Three of her novels are very popular — ATLAS SHRUGGED, WE THE LIVING, and FOR THE NEW INTELLECTUAL. These are also my favorites.”

“Okay. Then, tell me about Ayn Rand’s philosophy.” He asked again.
“Ayn Rand says that SELFISHNESS IS A VIRTUE. SCARIFICATION IS A FRAUDULENT WORD. Nobody sacrifices anything for anybody. Behind every sacrifice, there is selfishness hidden. There is no necessity for anybody to sacrifice anything. Selfishness alone is the only sacred thing.”

“Is it?” Yogi shrunk His eyes, and continued, “What she says is against our culture, isn’t it? Do you believe in this? When every religion says we have to sacrifice, I think, she is talking on the contrary, and gaining popularity. What do you say about this?”
I mused for a while, and said “Bhagawan, I think what she says is right. Everybody, in every stage of life, is selfish. Our selfishness is what makes us to live. What husband has with wife; wife has with husband, father has with son; son has with father, is nothing but selfishness. It’s only with selfishness we live.”

“I didn’t ask you to take your life as an example. Here (in India), there are so many noble souls who have sacrificed their lives…do you say that they all did it out of selfishness? Do you say Mahatma Gandhi was selfish? Do you say Ramalinga Vallalar was selfish? Can we call Buddha, Shree Ramakrishna Pramahamsa, Bhagawan Ramana as selfish people? You say everyone is selfish. Will you include them too? Will Ayn Rand certify their lives as selfish too? Will she say their sacrifices were fraudulent?”

Though His face was calm, the question was intense. I was not able to say Shree Ramakrishna Pramahamsa and Bhagawan Ramana as selfish people. At the same time, I was not able to ignore Ayn Rand too. I sat with an ideological confusion. My family was watching me.

Yogi gesticulated to talk. As I remained silent, He expounded, “Balkumar, once a person came to Bhagawan Ramana and said something similar to this: ‘Everyone in this ashram is working and doing jobs. You alone are sitting simply without doing any work. Why don’t you do something like others?’ Bhagawan Ramana retorted: ‘THERE IS NO OTHERS!’

Do you understand what it means, Balkumar? When there is no ‘I’; then, there is no ‘you.’ Only when you have the sense of ‘I’; then, there will be the sense of ‘you’. Only for those who have the ego ‘I’, there is a division called ‘others.’ Only when we separate ourselves as ‘I’ and ‘you,’ then, there can be a division that some are superior and some are inferior. Only for those who are divided, ‘selfishness’ and ‘sacrifice’ appears as two opposite ends. In our Hinduism, selfishness itself means only others’ welfare. SELF MEANS ONLY OTHERS. OTHERS ARE THE SELF. In truth, there is no such thing called division.

Birds, trees, animals, plants, stone, mud, sea, sky, wind, humans—nothing is separate. Everything is One. That’s called God. You and I are part of Him. You are in me, and I’m in you. In an ocean, is there a difference in the waves? Are two sea waves different? We see them only as a part of ocean, isn’t it? Within ocean, they may separate themselves as waves and bubbles. But still they remain only as a part of the ocean. Each wave and each bubble are part of the whole sea; rising and dissolving are an appearance. In fact, they are not different from the ocean. And so are we, like the sea waves in the ocean.

Balkumar, this is not just told for the sake of an example. This is truth. This is a reality. This is a state we all can attain. We all can live in.

If you feel hungry, I should also feel hungry. Your hunger should disturb me. If you cry, I should also cry. Your tears should shake me. This is the life of every enlightened men. Humans should always try to live such a life. Each one of us should continuously strive to live like that, even if it takes lifetimes.

What Ayn Rand says is a delusion. Something very superficial. Born out of ego.
In our lives, after marriage, the ‘I’ thought is slowly broken as it expands as my wife. Then it further expands as my children; my children’s children; my children’s relatives; my children’s friends, and also as my country men— so on and so forth. Likewise, as one grows older, this ‘circle’ called the ego must also grow bigger and bigger, and get expanded. That’s a life worth living. But if the opposite happens…if the circle shrinks…it becomes ugly. Such a mind will only become deluded.”

Since I didn’t fully grasp and digest what Bhagawan explained, a foolish question arose in my crooked mind: “If I eat, will your hunger be satiated Bhagawan. If you have food, will my hunger be satiated.”

But Yogi Ramsuratkimar is a Divine Master. He could easily read others’ thoughts.
“Once a river mingles in ocean, then it’s never called as a river. It can’t separate itself from the ocean to become a river again. Similarly, those who have dissolved themselves in God can never come back to ordinary state. God’s mercy and compassion are like the ocean that never drains. And that’s the state of those who have attained God-hood. In them too, God’s mercy and compassion will ever be there, flowing to all others.

This is how Shree Ramakrishna Pramahamsar, Bhagawan Ramanar, Shree Aurobindo lived. There was not a drop of selfishness in their lives, Balkumar. They never did their sacrifice as an act of deception.”

When He uttered the last line, there were tears in His eyes.

Seeing that, I panicked and got up. I prostrated before him, and said, “If I have spoken something wrong, please forgive me.”

He smiled and said, “What you spoke has made me happy. You should always speak like that. Only then you can clarify your thoughts, and write with ease.”

Yogi Ramsuratkumar made me realize the virtue of sacrifice, and the ugliness of selfishness. From then on, my writings got transformed. It was all because of my Guru, God’s child, Yogi Ramsuratkumar.

Chit-Jada Granthi

In the Verse 24 of “Reality in Forty Verses”, Ramana Maharshi says that neither the insentient body says “I”, nor the sentient, self-effulgent, ever-present Consciousness says “I”. Between them, the Ahamkara (ego-self) rises as “I” and ties both of them together and it is known as Chit-Jada Granthi (Sentient-Insentient Knot). This knot needs to be cut using Viveka, the sword of reasoning and discrimination. The non-emergence of the egoistic “I” is the pure state of being. To destroy the ego, the source of its emergence has to be sought by digging deep and turning the mind inwards. Then the Ahamkara (ego-self) subsides and the experience of the Self emerges as the real “I” – “I” – “I”.

Arun Kumar, Author of “Pearls of Vedic Wisdom to Succeed” on Quora

य़ोग रतोवा, भोग रतोवा  ।
सगं रतोवा,सगं विहीनह् ।।
यसय बार्ह्मणी, रमते चित्हः ।
ननंदति ननंदति ननंदतेवा् ।।

चाहे आप य़ोग में हो या भोग में हो
किसी के संग मे हो, य़ा किसी के संग के बिना हो वह प्राणी जो ब्रह्माण के रचयीता को ध्यान मे रखता है,या फिऱ ब्रहम को चित्त में रखता है वह व्य़क्ति हमेंशा आनंद आनंद आनंदमय़ रहता है ।।

Kahan se aaya kahan jaoge : Lyrics and meaning

This post records the hindi verses, transliteration and translation of Prahlad Tippaniya’s rendition of the song Kahan se aaya, Kahan Jaoge as performed in Stanford University.

Video of the performance is below:

 

 

सब आया एक ही घाट से, उतरा एक ही बाट
sab aaya ek hi ghaat se, utra ek hi baat
Everyone came from one place, and took the same road
बीच में दुविधा पड़ गयी, हो गए बारह बाट
beech mein dhuvidha pad gayi, ho gaye baarah baat
Half way along, you fell into doubt, and it became twelve roads

घाटे पानी सब भरे, अवघट भरे न कोय
ghaate paani sab bhare, avghat bhare na koi
Everyone draws water from river banks, No one draws where there is no bank
अवघट घाट कबीर का, भरे सो निर्मल होए
avghat ghaat kabir ka, bhare so nirmal hoi
No bank is like the bank of Kabir, The one who draws there, he becomes pure.

हिंदू कहूँ तो हूँ नहीं, मैं मुसलमान भी नहीं
hindu kahu to hoon nahi, mai musalmaan bhi nahi
Saying Hindu that I am not, I am not a Muslim also
अरे जो दोनों के बीच में, मैं खेलूं दोनों में
are jo dono ke beech mein, mai khelu dono mein
What is in between the two, I play in both

कहाँ से आया कहाँ जाओगे
kahan se aaya kahan jaaoge
Where are you coming from, Where are you going?
खबर करो अपने तन की
khabar karo apne tan ki
Get the news from your body
कोई सदगुरु मिले तो भेद बतावें
koi sadhguru mile to bhed bataave
If you find a true guru, he will tell you the difference
खुल जावे अंतर खिड़की
khul jaave andar ki khidki
Then inner window will open

हिन्दू मुस्लिम दोनों भुलाने
hindu muslim dono bhulaane
Hindus, Muslims both deluded
खटपट मांय रिया अटकी
khatpat maay riya atki
Stuck in always fighting
जोगी जंगम शेख सवेरा
jogi jangam sheikh savera
Yogis, wandering jains, sheikhs
लालच मांय रिया भटकी
laalach maay riya bhatki
all lost in greed

काज़ी बैठा कुरान बांचे
kaazi baita kuraan baanche
The Kazi sits and reads the Quran
ज़मीन जोर वो करी चटकी
zameen jot woh kari chatki
And then he grabs someone’s land
हर दम साहेब नहीं पहचाना
har dam saaheb nai pehchaana
Can’t see the lord in every breath
पकड़ा मुर्गी ले पटकी
pakda murgi le patki
Catches a hen and smashes it.

बहार बैठा ध्यान लगावे
baahar baita dhyaan lagaave
Outwardly he meditates,
भीतर सुरता रही अटकी
bheetar surta rahi atki
Inside his thoughts are stuck
बहार बंदा, भीतर गन्दा
baahar banda, bheetar ganda
Outside saintly, inside filthy
मन मैल मछली गटकी
man meil machli gatki
mind tainted, he swallows a fish.

माला मुद्रा तिलक छापा
mala mudra tilak chaapa
With garlands, money, tilaks,
तीरथ बरत में रिया भटकी
teerath barath mei riya bhatki
He is lost in pilgrimages
गावे बजावे लोक रिझावे
gaave bajaave lok rijhaave
sings, plays entertains people
खबर नहीं अपने तन की
khabar nahi apne tan ki
But has no understanding of his body

बिना विवेक से गीता बांचे
bina vivek se geeta baanche
Unthinking he reads the Gita
चेतन को लगी नहीं चटकी
chetan ko lagi nahi chatki
But it fails to brush his thoughts
कहें कबीर सुनो भाई साधो
kahe kabir suno bahi saadho
Kabir says, listen sadhus,
आवागमन में रिया भटकी
aavaagaman mein riya bhatki
people are lost in coming (birth) and going (death).

Sarvam khalvidam brahma tajjalaniti santa upasita atha khalu…

Sarvam khalvidam brahma
tajjalaniti santa upasita
atha khalu kratumayah puruso
yatha-kratur-asmin-loke puruso
bhavati tathetah pretya bhavati
sa kratum kurvita

-Chandogya Upanishad, 3.14.1

All this is Brahman.
(This) is born from, dissolves in, and exists in That.

Therefore, one should meditate by becoming calm.

Because a person is identified with (one’s) conviction, (therefore) just as the conviction a person has in this world, so does one become after departing from here. Therefore one should shape one’s conviction.

The Brahman of the Hindus like the Dharmakaya…

The Brahman of the Hindus, like the Dharmakaya of the Buddhists, and the Tao of the Taoists, can be seen, perhaps, as the ultimate unified field, from which spring not only the phenomena studied in physics, but all other phenomena as well.

In the Eastern view, the reality underlying all phenomena is beyond all forms (e.g. beyond a god) and defies all description and specification. It is, therefore, often said to be formless, empty, or void. But this emptiness is not to be taken for mere nothingness. It is, on the contrary, the essence of all forms and the source of all life.

-Fritjof Capra, The Tao of Physics

That which speech does not illumine but Which…

That which speech does not illumine, but Which illumines speech:
know that alone to be the Brahman, not this which people worship here.

That which cannot be thought by mind, but by Which, they say, mind is able to think:
know that alone to be the Brahman, not this which people worship here.

That which is not seen by the eye, but by Which the eye is able to see:
know that alone to be the Brahman, not this which people worship here.

That which cannot be heard by the ear, but by Which the ear is able to hear:
know that alone to be Brahman, not this which people worship here.

That which none breathes with the breath, but by Which breath is in–breathed:
know that alone to be the Brahman, not this which people worship here.

Kena Updanishad