Jagat Guru Rampal Ji Maharaj
The Definition of Heaven is?
For example, consider heaven to be a hotel (restaurant). Like, a rich man in summers goes to cold places in cities like Simla or Kullu Manali. There he stays in a hotel in which the room rent and the food-expenses have to be paid. After spending twenty or thirty thousand rupees in two or three months, he has to return to his sphere of actions. Then do hard labour for ten months. Then spend your own earnings for two months and come back. If in some year, the earnings are not good, then even suffer for the want of that comfort of two months.
Consider heaven to be similar: - After doing sadhna on this Earth, one goes to heaven-like hotel for some time. Then after spending one’s virtuous earnings, one has to again suffer in hell and in the bodies of the 84 lakh life forms on the basis of the sinful deeds. Until one will find the Tattavdarshi saint, the sufferings in the above-mentioned birth-death, heaven-hell and 84 lakh births of various living beings will continue because only the Satnaam and the Saarnaam of Purna Parmatma destroys the sins. The sins are not destroyed by the worship of other gods. One only gets the predestined fruits of all the deeds.
Therefore in Gita Adhyay 8 Shlok 16, it has been said that upto Brahmlok (Mahaswarg / the Great Heaven) all the loks are destructible. When even Heaven-Great Heaven will not remain, then where will the worshipper find refuge; please think. Question: Is there no benefit of doing a daily paath of Gita Ji? The charity which we do like, roti to a dog, food to a hungry man, flour to the ants, bhandara on the places of pilgrimages etc; is this also useless?
Answer: - By the study of the religious Holy Scriptures, one gets the fruit of Gyan yagya. The fruit of yagya is heaven for sometime or one gets the fruit of the purpose for which it is done; but not liberation. The main reason for doing a daily paath is that the memory of the sadhna, which is instructed in the Holy Scriptures and that which is not instructed, remains fresh. And we do not make a mistake at any time. As a result of which we giving up the actual aim through negligence and abandoning the ordinances of scriptures do not start following arbitrary conduct (way of worship) and the sole aim of human life remains in mind that the sole aim of human life is only self-welfare, which is only possible by scripture-based sadhna.
Like, a zamidaar obtained a son in old age. The farmer thought, by the time the child will grow up and will become capable of taking the responsibility of the occupation of agriculture, I might die. Therefore, the farmer wrote down his experience and said to his son that son, when you grow up, then to understand your work of farming, read this record of the experience of mine daily and do your farming. After the death of the father, the farmer’s son everyday read the record of the experience written by his father. But is not doing as is written in it. Can that farmer’s son become rich? Never. He should do the same as is written in his father’s experience record.
Similarly, the devout people are everyday doing the paath of Holy Gita Ji, but are doing sadhna opposite to the Holy Scripture. Therefore, according to Gita Adhyay 16 Shlok 23, 24, it is a futile sadhna.
Like, the worship of the three gunas (Rajgun-Brahma Ji, Satgun-Vishnu Ji and Tamgun-Shiv Ji) is prohibited in Adhyay 7 Shlok 12 to 15 and 20 to 23, and to carry out shraadhs i.e. pitra-worship, to offer pind, to pick up ashes and perform kriya (rites) in Ganga, to perform terahvin, satarhvin, mahina, chhHmahi, varshi etc is prohibited in Adhyay 9 Shlok 25. To keep fast is prohibited in Gita Adhyay 6 Shlok 16. It is written that Oh Arjun! Yog (bhakti) is neither successful of a person who does not eat at all (who keep fasts),……. i.e. fasting is prohibited.
To give food to the hungry people, to feed dogs etc living creatures and animals etc is not bad, but it is beneficial only to do charity and yagya etc through a Purna Sant according to his orders.
Like, a dog travels in a car sitting in his master’s seat. Man is the driver of the dog. That animal has more facilities than a common man. A separate room, fan and cooler etc are available etc etc. When that ignorant creature was in a human body, he did charity also, but did it through arbitrary conduct (way of worship), which because of being opposite to the scriptures was not beneficial. It is a rule of God that whatever deed a living being will perform, he will definitely get its result. This rule is applicable until one finds a Tattavdarshi Saint, the guide to the Purna Parmatma.
Whatever deed a living being performs, he gets the result accordingly. According to this rule, by doing bhandara on places of pilgrimage (teerth and dhaams) and on other places and on the basis of the act of giving roti to a dog, he went into the life of a dog. There also he got the result of the actions performed. After finishing the earnings of the virtuous deeds of the previous birth in the life of the dog, went into the life of a donkey. All the facilities will be taken away in the life of a donkey; will carry mud and baked-unbaked bricks the whole day. Thereafter, will suffer in the bodies of other living beings and will have to suffer in hell too. After experiencing the sufferings of 84 lakh births of various living beings, then attains a human body. Then who knows whether he will do bhakti or not. Like, the sin of the living beings, which are killed under the feet of the person who goes to places of pilgrimage (teerth or dhaam) or under the wheels of the conveyance he uses, is also borne by that pilgrim only. Until the Purna Sant who tells the true sadhna of Purna Parmatma is found, the sins can not be destroyed (forgiven), because by the sadhna of Brahma, Vishnu , Mahesh, Brahm (Kshar Purush/Kaal) and ParBrahm (Akshar Purush) sins are not destroyed (forgiven); the fruit of both the sin and the virtue has to be borne. If that living being, according to the knowledge of Gita, obtaining the refuge of a Purna Sant, had done sadhna of the Purna Parmatma, then either he would have gone to Satlok or would have again obtained a human body. On the basis of the previous virtues would have found some Saint. That living being then by performing virtuous deeds would have got across.
Therefore the above-mentioned arbitrary practice is not beneficial.
Question: It has been stated in Gita Adhyay 3 Shlok 35 and Adhyay 18 Shlok 47 that one’s own religion, which is properly brought into practice, even if is devoid of merits compared to other’s religion, is very good. It is auspicious to even die for one’s religion; other’s religion is fearsome. It is proved from this that whatever pooja one does, one should not leave it. It is auspicious to even die in one’s religion.
Answer: - If the meaning of Gita Adhyay 3 Shlok 35 and Adhyay 18 Shlok 47 is this only that whatever pooja one does, one should continue doing it; do not leave it, then what was the need of the knowledge of Holy Shrimad¢bhagwad¢ Gita Ji? One Shlok was enough. The purport of these Shloks of Shri Gita Ji is correct, but the translators have given an opposite meaning. Please read below the actual meaning of the above-mentioned two shloks —
Gita Adhyay 3 Shlok 35
Shreyan, swadharmH, vigunH, pardharmat, swanushthitat,
Swadharme, nidhnam, shreyH, pardharmH, bhyavahH ll 35 ll
Translation: (VigunH) devoid of qualities i.e. abandoning the injunctions of scriptures (swanushthitat) an arbitrary, properly brought into practice (pardharmat) another’s religious pooja1 (swadharmH) one’s scripturebased pooja (shreyan) is much better. Scripture-based (swadharme) in one’s pooja (nidhnam) to remain engrossed unto the last moment i.e. even dying (shreyH) is auspicious and (pardharmH) another’s pooja (bhyavahH) is fearsome.
Translation: One’s scripture-based pooja is much better than another’s arbitrary pooja devoid of qualities i.e. abandoning the injunctions of the scriptures which is properly brought into practice. It is even auspicious to remain engrossed unto the last moment i.e. to die in one’s scripturebased pooja and another’s pooja is fearsome.
Gita Adhyay 18 Shlok 47
Shreyan, swadharmH, vigunH, pardharmat, swanushthitat,
Swabhavniyatam, karm, kurvan, na, aapnoti, kilbisham ll 47 ll
Translation: (VigunH) devoid of qualities (swanushthitat) arbitrary i.e. opposite to the injunctions of scriptures properly brought into practice (pardharmat) another’s dharm i.e. religious pooja (swadharmH) one’s own dharm i.e. religious pooja which is in accordance with the injunctions of the scriptures (shreyan) is superior (swabhavniyatam) formed by nature in the four varnas, worldly and (karm) bhakti acts (kurvan¢) while performing (kilbisham) sin (na aapnoti) does not incur.
Translation: One’s own dharm i.e. religious pooja which is in accordance with the injunctions of scriptures is superior to another’s dharm i.e. religious pooja, which is devoid of qualities and is arbitrary i.e. is opposite to the injunctions of scriptures and is properly brought into practice. While performing worldly and bhakti acts formed by nature in the four varnas one does not incur sin. Important: Its evidence is clear in Gita Adhyay 7 Shlok 1 to 6.
It is clear in the above-mentioned shloks that one’s scripturebased sadhna is superior. No matter, how well-organised other’s ostentatious sadhna may seem, it is harmful.
Like, those who do jagran of Mata, they sing the praise of Mata through fanciful poems in a very melodious voice with all the instruments. Getting attracted to that (Swanushthitat) self-made sadhna which is against the injunctions of scriptures, one should not leave one’s scripture-based sadhna. Like, when a worshipper engages in true sadhna, then he abandons the previous sadhnas which were opposite to the scriptures like, pitra-worship, going to temple etc-etc. Then other people who do scripture-opposed sadhna say that you have given up all the previous religious practices (poojas). All the gods will become annoyed with you. Someone had done the same thing, his only son died. In this way, this scripture-opposed sadhna of others raises fear, but it is only auspicious to carry on doing one’s scripture-based sadhna unto the last breath.
Question: According to the method mentioned in Gita Adhyay 6 Shlok 10 to 15, I meditate by sitting in one seat and bringing the head and other parts into equilibrium. I also keep the fast of Ekadashi. In this way I will attain peace.
Answer: You may also read Gita Adhyay 6 Shlok 16 in which it is written that oh Arjun, this yog (sadhna) is neither successful of a person who eats excessively, nor of one who does not eat at all (keeps fast). It is neither successful of a person who remains too much awake, nor of one who sleeps a lot, nor is successful of a person who does sadhna by sitting in one place. The method mentioned in Gita Adhyay 6 Shlok 10 to 15 has been refuted in Gita Adhyay 3 Shlok 5 to 9 that a foolish person, who forcefully controlling all the senses of action i.e. by sitting in one place, meditates, he is called a hypocrite. Therefore only a karmyogi (a sadhak who does sadhna while doing work) is superior. For the real method of bhakti, God (Brahm), the giver of the knowledge of Gita, says about searching some Tattavdarshi (Gita Adhyay 4 Shlok 34). It is evident from this that the method of bhakti told by (Brahm) the giver of the knowledge of Gita is not complete. Therefore in Gita Adhyay 6 Shlok 10 to 15, Brahm (Kshar Purush / Kaal) has described his own sadhna and has said the peace attained from this sadhna to be very bad (anuttamam) in Gita Adhyay 7 Shlok 18. It has been said in the above-mentioned Adhyay 6 Shlok 10 to 15 that a sadhak who keeps mind and senses under control, may prepare a special seat which should neither be too high, nor too low. Sitting on that seat, keeping heart and senses under control, must practice by focussing mind. Sitting upright, observing celibacy, by controlling mind, must depart (from the world). Engrossed in sadhna in this way, a worshipper attains the (Nirvanparmam) peace residing in me. Therefore in Gita Adhyay 7 Shlok 18, has called the salvation (benefit) attained by his sadhna to be very inferior (anuttamam). In this very Gita Adhyay 18 Shlok 62 and Adhyay 15 Shlok 4, has said that oh Arjun! You will attain supreme peace and Satlok; then one does not have rebirth, attains complete liberation. Even I (God, the giver of the knowledge of Gita) am in the refuge of that Aadi Narayan Purush Parmeshwar. Therefore, one should only do His sadhna and pooja with firm determination.
Even in Gita Adhyay 3 Shlok 5 to 9, has proved the knowledge of Gita Adhyay 6 Shlok 10 to 15 to be wrong. Arjun asked, “God, it is very difficult to control mind.” God answered, “Arjun, controlling mind is like controlling wind.” Then, has also said this that undoubtedly nobody remains without doing any action even for a moment at any time. A very foolish person forcefully controlling all the senses of action externally, keeps thinking something in the mind. Therefore instead of sitting in one place by observing hathyog, it is only superior to do sadhna (karmyog) while performing worldly tasks. Compared to not doing action i.e. doing sadhna with hath-yog by sitting in one place, it is superior to do sadhna while doing actions. How will you subsist yourself by doing sadhna while sitting in one place (Akarm)? Doing sadhna (by sitting in one seat with hathyog) by abandoning the ordinances of scriptures is a cause of bondage to actions. Secondly, it is superior only to do sadhna while performing actions in accordance with the scriptures. Therefore, do sadhna while performing your worldly tasks. In Gita Adhyay 8 Shlok 7, has said that, fight as well as do my sumiran. In this way, you will come to me only. In Gita Adhyay 7 Shlok 18 and Adhyay 18 Shlok 62, has said that the benefit (salvation) obtained from my sadhna is very inferior/ bad (Anuttamam). Therefore, go in the refuge of that Parmeshwar, by whose grace you will attain supreme peace and (Shaashvatam Sthanm¢) Eternal Place i.e. Satlok. Search for some Tattavdarshi Saint and ask him the method of bhakti and the complete knowledge (Tattavgyan) of that Parmeshwar; even I (Brahm / Kshar Purush, the giver of the knowledge of Gita) do not know it.
Question: It is stated in Gita Adhyay 15 Shlok 18 that I am famous in lok, in Ved by the name Purushottam. This proves that God, the giver of the knowledge of Gita, only is the Almighty and the entire Gita Adhyay 12 is describing the glory of the giver of the knowledge of Gita only.
Answer: In Gita Ji God, the giver of the knowledge of Gita, is describing his sadhna and capability as well as is stating the glory of that Purna Parmatma and is also indicating towards a Tattavdarshi Saint for the sadhna of that Parmeshwar. The entire Gita Adhyay 12 is filled with the glory of Brahm (Kshar Purush / Kaal) and in Gita Adhyay 13 the glory of that Purna Parmatma i.e. Aadi Purush Parmeshwar is mentioned. In Gita Adhyay 15 Shlok 1 to 4 and 16 and 17, there is decisive knowledge of Purna Parmatma, ParBrahm and Brahm etc.
In Shlok 16, it has been said that there are two Gods in the Lok (the twenty-one brahmands of Brahm and the seven sankh brahmands of ParBrahm because of being formed of the element of earth, are also called as one lok) made up of the element of Earth. One is Kshar Purush i.e. Brahm. Second is Akshar Purush i.e. ParBrahm. The material bodies of all the living beings under these two Gods and of these two Gods are perishable and the soul is said to be imperishable.
In Shlok 17, it is said that in reality, Purushottam i.e. the Almighty Parmeshwar is someone else other than these two, who is called Parmatma; who entering into the three loks, sustains and protects everyone. He is actually called the Eternal Parmeshwar.
In Adhyay 15 only in Shlok 18, the giver of the knowledge of Gita (Kshar Purush / Brahm), describing his state, is saying that I am called Purushottam on the basis of Lokved (hearsay/baseless stories), because I am superior to all the living beings who are under me in my twenty-one brahmands, whether they are perishable in material bodies or are imperishable in soul form. Therefore on the basis of lokved, I am famous as Purushottam. In reality, Purushottam is some other Parmeshwar who is mentioned in Gita Adhyay 15 Shlok 17.
Question: In Gita Adhyay 10 Shlok 2 and 3, has said that no one knows about my origin. He who knows me as beginningless, as one who never takes birth, in essence, he becomes free from all the sins. It is clear from this that Brahm has no birth and he destroys all the sins.
Answer: Read the Gita Adhyay 10 Shlok 2 again in which it is said that neither gods (Brahma, Vishnu and Shiv etc) nor the great sages know about my origin because all of them have originated from me.
It is self-evident from this that God, the giver of the knowledge of Gita, has an origin i.e. has taken birth, but the gods and sages born from Kaal (Brahm) do not know about it because they have originated from Kaal. Like, children do not know about the birth of their father, but the father of their father i.e. the grandfather only tells about it. Purna Parmatma, by Himself appearing in Kaal’s lok, has told about the origin of Brahm.
The translation of Gita Adhyay 10 Shlok 3 has been done wrongly. Like, in Gita Adhyay 2 Shlok 12 and Adhyay 4 Shlok 5 and 9, has called himself perishable and that he has repeated births and deaths, and in Shlok 9 has said that “My births are transcendental”. This also proves Brahm’s birth. In Adhyay 2 Shlok 17 and Adhyay 8 Shlok 3, 8 to 10 and 20 and Adhyay 15 Shlok 4, 16, 17, has said about some other Imperishable Eternal God.
Therefore in Gita Adhyay 10 Shlok 3, has said that the learned person amongst human beings i.e. a Tattavdarshi Saint who knows me and that Eternal God, who does not take birth in reality, the Maheshwar1 of all the loks i.e. Parmeshwar, in essence, that Tattavdarshi saint utters true knowledge; consequently, by doing bhakti based on the true sadhna told by that Tattavdarshi Saint one becomes free from sin. Its evidence is also in Gita Adhyay 4 Shlok 34. Please read the actual translation of Gita Adhyay 10 Shlok 3—
Gita Adhyay 10 Shlok 2
Na, me, viduH, surgnaH, prbhavam, na, mahrshayH,
Aham, aadiH, hi, devanam, mahrshinam, ch, sarvashH ll 2 ll
Translation: (Me) my (prbhavam) origin (na) neither (surgnaH) the gods know and (na) nor (mahrshayH) great seers (viduH) know (hi) because (aham) I (sarvashH) in all respects (devanam) of the gods (ch) and (mahrshinam¢) also of the great seers (aadiH) am the cause of beginning i.e. origin.
Translation: Neither do the gods, nor the great seers know my origin because I am the cause of the beginning i.e. the origin of the gods and the great seers in all respects.
Gita Adhyay 10 Shlok 3
YaH, mam, ajam, anadim, ch, vetti, lokmaheshwaram,
AsammoodH, saH, matryeshu, sarvpapaeH, prmuchyate ll 3 ll
Translation: (YaH) a learned person (mam) me (ch) and (anadim) the Everlasting i.e. Primordial God (ajam) who does not take birth (lok maheshwaram) the Great God of all the loks i.e. the Greatest God (vetti) knows (saH) that (matryeshu) learned person among men who knows the scriptures in the right way i.e. who is equipped with the knowledge in accordance with the Vedas (asammoodH) Tattavdarshi (sarvpapaeH) all the sins (prmuchyate) says in detail i.e. he only gives a correct description of the knowledge of creation and actions i.e. liberates one completely from ignorance. Because of which all the sins of a person, who does bhakti based on the true sadhna told by the Tattavdarshi Saint, are destroyed.