Narada Bhakti Sutras Lecture 07 Su.4-5 on 23-December-2018

Full Transcript (Not Corrected)

Opening Invocation

ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.

The Nature of Human Identity and Food Dependency

Dependent upon food, what does that mean? We are identified with food. That means man is acutely conscious of the body: "I am the body." For such a person to say, "I am not the body," goes contrary to our nature. So we should never say, "I am not the body."

The better thing is to say that this body belongs to God, then it will be okay; otherwise not alright.

Discussion of Narada Bhakti Sutras

So we are discussing Narada Bhakti Sutras. We already have discussed three sutras; four we will come to that. Fourth one, we are discussing it actually. Fourth one, we have not completed it.

First definition: What is the definition? It is supreme intense love towards the supreme being, who is none other than God, who is right here: "Sadhu Asmin Parama Prema Rupa."

So we are talking about a God who is here, not at a distance. Second, that we already have that Prema. That means each soul is potentially divine. It implies many things, but two important things: each soul is potentially a Bhakta, each soul is potentially a Jnani. That's what Swami Vivekananda's definition: all knowledge is already within. That's why his definition: education is the manifestation of perfection already within each one of us.

The Divine Nature Within Us

So we have to understand that all knowledge is already within, because if I am divine, that means I am God. God means Satchitananda. Satchitananda means all existence, all knowledge, and all bliss. So it is already within us. Logically it cannot be otherwise, because if God is everywhere, then who is me? If God is everything, is he excluding me or including me? So that means the same God is appearing in one form in this.

The Space Analogy

We give a beautiful example for that: you see there is space outside and there is space inside the room. But what is this room? Four walls, one floor, and one roof, and whatever is limiting this, dividing, seemingly dividing this space is called a house, a room, for example. That means where is space now? Outside, where is space? Inside. But what about where the walls are? It is nothing but space which has taken the form of the walls.

The Creation Process

How do we understand it? So our scriptures come to our aid. First it says: "Akashat vayoh" (from akasha came or akasha became air), "Vayoh agnehe" (air became fire), "Agnehe apaha" (from fire became water). That is why what is the antidote for fire? Because as soon as water—oh my child has come, a mother is very angry, you bring her child to her, what happens immediately? One second, "thanda hogaya" (it cooled down). Why? She cannot show that anger towards her baby. You understand?

So the fire—my child has come to me—water is the... and then immediately same thing happens. When the fire comes to the vayu, vayu disappears. You know why? Because where there is fire, the vayu, it consumes. And from water came "Adhyaha prithivi" (this earth has come).

The Scientific Connection

And what is this wall made up of? All materials, you know: your wood, your iron, whatever comes, it is all coming from... that means who is its great, great, great, great, great grandfather, grandmother? Akasha. And where from akasha has come? "Atmanah akasha"—this is our scripture. That we don't know, but this much is logical.

I am not going into the details. If you really think: if there is no space, there would be no air, because air means that which moves. For moving, what is the requirement? Space. If there were... from air came fire. So suppose there is no air, can there be fire? Suppose you suck all air from this room, what happens to the fire here? Instantaneously, it will be extinguished.

If there is no fire, will there be water? Can you follow me? The sun, in the form of heat, is drawing, so everything, and then raining. From... when you become very hot, then what comes out? So when you are very hot, what will you put upon yourself? Water. Immediately water—you drink water. And then, logic: and if there would be no water, will there be earth?

When we are searching for other planets, what is the first thing we are looking for? Water. Where there is water, that means what? Where there is water, there must be fire. Where there is fire, there must be air. Where there is air, there must be Akasha. This is the condition for life. This is science.

Where from space has come? That is a supernatural thing. That information we can only get from... So Akasha means existence, came from existence. What is the name of God? Pure existence: Sat. This is the logical process.

The Unity of All Matter

So what I am trying to tell you: when you are looking at it, these walls, these windows, this floor, this sofa, everything looks different. But if you really analyze it, it is nothing but one material. From the scientific point of view, can we understand it? Yes. You tell me, what is the final material of this sofa? Just now we discussed: what? Atoms. What is the material of this wall?

From this point of view, the book is different, the sofa is different, the carpet is different. But when you reduce it to atoms, what do you see? It is just matter. But matter is not the right word. Matter is the manifestation of energy—energy, unimaginably tremendous energy. From the energy everything has come, including time and space.

The Big Bang Theory and Time

That is why the scientists, big bang theory—if you are familiar with big bang theory. So when did the creation start? With the big bang. So when did it start? Don't ask that question, because time began only when creation began. No, no, no—both are together, absolutely together. They are not separate, because where there is time, there should be space, because for time to take place, there must be space. And for space to be existent, there must be... everything is relative only.

Everything is relative. In America there is a saying: where there is a will, there is a relative. If there is a will, there is a relative. Everything is relative only.

What is the point we are discussing? Time itself is part of the creation—time and space. So you can't ask what was before time. It is incomprehensible. But anyway, scientifically also, everything is reduced to energy.

The Nature of Energy and Consciousness

How many energies are there? Only one. You can't even say one. The manifestations of energies are five, according to scientist: heat, light, motion, gravitation, and attraction—five.

So this Einstein—he was the greatest scientist of this modern century—he wanted to bring unified theory. Everything he wants to tie up. He was not successful. It might be possible. But what is our point now, the present topic? Why did we raise that subject?

Really speaking, God is everywhere. Rather, energy is everywhere. Let us start with that. So what am I made up of? Energy. Whatever you are made up of, what is this sofa made up of? So both the living as well as the non-living is made up of energy. This much scientists are telling—not philosophers only.

Vedanta's Response to Scientific Materialism

But only they go beyond. According to scientist, this so-called energy is not conscious—jada, inert. That is where Vedanta steps in and says, "No, that is complete consciousness. Consciousness manifested is energy; energy unmanifested is consciousness."

Why? Because Vedanta's answer, logical answer is: if it is inert, then how does it change into something? For something to change, the sofa doesn't say, "I want to become Swami Dayatmananda." The idea itself doesn't complete, because it is not conscious, isn't it?

My point is, according to scientist, energy is bereft of consciousness—jada we call it. Vedanta's rebuttal is: if it is without consciousness, then how did it become? One thing becomes something else—how does it happen? I hope you are following it.

To become something, there must be an intention first, isn't it? You have come here today, at this time. How did you come? There was an intention. That means if you are sleeping, jada, will you have intention? Whose intention was it?

For me, I have an intention; I came here. So who are you? The chair doesn't have intention. I manufactured this. Exactly! With that intention, it is you manufactured it; it doesn't manufacture itself.

The Logic of Conscious Creation

Now from the scientific point of view, everything is energy, and they say it doesn't have consciousness. Then how did it say, "I want to become the world"? I hope you are following me. If it is jada, the sofa doesn't say, "I want to become a chair," isn't it? Only a conscious being can think and say, "I would like to become something," isn't it?

So energy doesn't have that power. It has no mind, there is no awareness. If there is no mind, no awareness, then how did this energy become this whole universe, which they are talking? We are all what? Finally... no, no, we are all the products of what? Energy. The whole universe, both living as well as non-living, is the production of what? Energy.

When energy itself is awareness-less, then how did it think, "I want to become a human being, and I will make myself as both Swami Dayatmananda and the sofa on which he is sitting"? It cannot be. That means consciousness is inherent in the energy, which is called God.

So Brahman—pure consciousness is Brahman. And when that Brahman intends to do something, it is called Shakti. So they use the word energy; we use the word Shakti. What is the difference? Their Shakti is without consciousness; our Shakti is nothing but consciousness.

The Inherent Longing for the Divine

So what are we talking about? Everything is pure consciousness—God. So Narada Bhakti Sutra says that somehow we have forgotten that we are God, but there is that 24-hour longing is there: I want to become God.

Already I have proved it to you. How? From birth to death, every breath, what is it? I don't want to die, is it not? And then I want to be healthy, is it not? I want to be intelligent, and I want to be happy.

I don't want to die—I want to be. And I don't want to be unintelligent—I want to be, means I want to have knowledge. And I want always to be happy: Ananda. So these are the three things which are individually in small quantities, doses, we are constituted. But we are not happy.

The Universal Desire for Sat-Chit-Ananda

So I don't want to live only for 100 years; I want to live 1000 years. After that I get sick? No, I want to live forever. But provided... these are called "Saman Adhikaranya"—beautiful analysis in Vedanta. When three words indicate the same object, it is called Saman Adhikarana.

So for example: Dasaratha Nandana, Sitapati, and Lakshmana Bharata—three completely different words, with three completely different meanings. Sitapati means husband of Sita; Lakshmana Bharata means brother of Lakshmana; Dasaratha Nandana means son of Dasaratha. But they all mean only one person: Rama. This is called Saman Adhikarana—different words. The whole Vishnu Sahasranama—how many names?

One fellow was asking, "Who wrote Shakespeare's works?" He said, "I don't know." Can you understand?

So our aim is: we don't want to live only for 100 years, but if a person becomes old, he says, "I don't want to live." Why? Because old age hampers the happiness, health. So if I can be as healthy as a young person, and as happy as a young person, then how long do you want to live? Forever.

The Universal Prayer

This is a wish of every living creature, even a mosquito. You are trying to do that—what is it trying to do? Run away. Why is it trying to run away? It is telling in its language, "I don't want to die." Then it is also telling something. You see, you ask, "Why are you coming to me?" It says, "I want to be happy." So you are not allowing me to be happy; you have become unholy. I thought you are a holy person. A holy person should not have any... according to the mosquito, there should be no mosquito cutter. Then that person is a very holy person, saint.

Everybody who puts on a mosquito curtain—mosquitoes have also their division, assessment of who is unholy, who is holy, and who is the holiest. You understand? According to mosquito guru, how to recognize a holy man? It is that person who has a new mosquito curtain, where there is no entrance for you to enter—the most unholy person in the world. A person who has got old mosquito curtain, where it has become sufficiently holy here and there, for you to enter freely into it—he is just a beginner holy person. But the person who does not have any mosquito curtain is the holiest person on earth. Understand?

The Three Universal Prayers

Okay, so these are the three wishes. That is the prayer: "Asatoma Sadgamaya"—Lord, lead me from the unreal to the real. "Tamasoma Jyotirgamaya"—lead me from darkness to light, means from ignorance to illumination. And "Mrityurma"—here Mrityu is not death; here Mrityu means Dukha—from Dukha, from Kashta, you lead me to happiness.

This is the prayer of every living creature. Whatever we are breathing for that purpose—analyze this. Why did you come here today? Because you thought you will learn something, and you will get some inspiration, and you will progress in spiritual life, is it not? So that is called Sat, that is called Chit, that is called Ananda.

So what is evolution? Evolution from lower existence, from lower knowledge, from lower happiness, to a higher existence, higher knowledge, and higher Ananda. Can you understand that? So that is a goal.

The Path to Realization

Is there any way to attain this? Yes, there is. What is it? First, you must be very clear about God's existence—God exists. Second, you should know your relationship with that God.

So if God is everything, then I must be also God, though I do not know it. So what should be the goal of life? I should be able to know that I am no different from God. Understand? That is what he said: "Sadhu Asmin Parama Prema Rupa." That Prema means knowledge; that knowledge is already within us. This is the definition.

The Relationship Between Knowledge, Love, and Memory

Then naturally we are human beings, selfish human beings. Our question would be: what do I gain by this? What do you gain? What is the nature of devotion? Devotion means knowledge here. Did you understand the relationship between what is love and what is knowledge? You need to understand that. What is the relationship between love and knowledge? I would go so far as to say, the relationship between knowledge, love, and memory.

The Student's Memory Problem

A simple illustration I will give. A student says, "I read, but nothing remains in my memory." A student says, is there something wrong with the memory of the student? Nothing wrong.

What is wrong? That you don't have love. If you have got love, you will never forget it. And why don't you have love? Because you do not have sufficient knowledge about your subject.

So I will illustrate it to you now. A student comes and says, "I read everything, I understand everything, but when I enter into the examination hall, like our devotees entering into the holy river Ganga, all the Papas will sit on the branches." Means all that he memorized will be left on the branches outside the examination hall.

When he enters, totally blank state—Samadhi state. When he comes out, then all the answers spring from the branches. "I know that answer, what a fool I have been! I have not been able... I forgot everything."

The Cricket Example

So this fellow comes: "My memory is very bad; I don't have memory." I have to ask him slowly, "Have you watched cricket?" "Since how long have you been watching?" "About 10 years." "You know, in 1912, Sachin Tendulkar..." Oh my God, he will not allow me to talk.

He takes over. And then Sachin Tendulkar—where he was born, and where he grew up, and what were his first runs, what were his best runs—the whole encyclopedia of knowledge he spews out. Understand, what is wrong with his memory? Absolutely brilliant memory.

What is the problem? Interest was there; interest is not there here. We have to develop that.

The Love Example

Another example, a bit funny. So supposing this young man is walking in the street; some girl is walking, and she looks at him and smiles. He will never forget in his whole life. You understand? What happened to your memory? What is wrong with your memory? Absolutely nothing.

Some girl, and she comes and says, "You are the most wonderful boy; I love you." After that, whole life he will be remembering: "Oh, that girl used to love me, and this woman I have married—what is wrong with her?"

So nothing wrong with our memories. So what is connected? Memory and knowledge and love.

The Knowledge-Love Connection

But I will come to the relationship between knowledge and love. If we don't know anything about God, you cannot love. You cannot love a thing about which you don't know. You have to, first of all, have knowledge.

Here is an object—knowledge. Second, you must have very positive, wonderful, happy impression, experience of that object. You follow what I am saying? Simple examples I am giving.

These ideas must be crystal clear in our minds. Our thinking must be—no cobwebs there.

The Rasagulla Pies Example

So you would have never heard about, for example, a sweet called Rasagulla Pies. First time you are hearing from me. You cannot have any love for it, because you don't know what is that object. To have some love or hatred, you must have some knowledge about that object.

But that will not do, because you have only knowledge, but you have no experience. The memory is connected with what? Only experience. If you don't have experience, there will be no memory.

So the next thing is: you happen to go to some sweetmeat shop and they happen to have this Rasagulla Pies, and then you order it and eat it, and you are very happy. Now you have a wonderful knowledge. What is that knowledge? "This Rasagulla Pies is a most wonderful sweet."

That memory will make you long for it again. This is the relationship between knowledge and love. So it must be an experience. It must be a very happy, positive experience.

Faith and Scriptures

So about God, we neither have experience about it, nor much less to speak any happy experience about it. It is all faith.

So how can I love somebody whom I do not have faith? First I am giving. So then, first comes faith. So faith is as if a positive experience. It is called vicarious experience. You understand the difference between experience and vicarious experience?

Vicarious Experience Explained

Okay, I will explain it to you. I tell you about this object called Rasagulla Pies, and you know I never tell any lie. I always tell the truth. So you know that much about me, that whatever I tell is only truth. Therefore, when I tell something, even though you don't have direct experience of that object, through faith you definitely have that.

Faith means what? That you have a definiteness that such a thing exists because this person told. You understand now? And that faith in the teachings of great saints is called Shastra. What is Shastra? Shastra means scripture or Vedas.

What is scripture? The experiences of people, direct experience of people who have experienced God or Paramatma, and they gave expression to it. Some people recorded that expression. That is what has come to be known now as Shastras.

How to Verify the Truth of Scriptures

That is one point. Another point also I told, but how do we know they are not mistaken? That is why the second thing that we need is: if we are fortunate to see a saint—for example, Ramakrishna, Holy Mother, Swami Vivekananda, Ramana Maharshi, etc.—when we come across, then we know what they are speaking is 100% truth.

How do we know? Because if they have realized God, that is a cause; it must manifest in four characteristics.

The Four Characteristics of a Realized Soul

We discussed it, if you remember. How many characteristics? Four. What are the four characteristics?

First Characteristic: Always Happy

The first is: they are always happy. Even if somebody is cutting their throat, they are very happy. How can they be happy? Because they know, "I am not the body; I am God." Because they have experienced it.

But those who think "I am the body," they will be the greatest miserable people on earth. You understand now? What is the first characteristic? Always happy. Yes, it is happening.

Second Characteristic: Embodiment of Love

Second characteristic is: because God is everything, they have love to everybody. Because they are not loving somebody, something; they are loving only themselves. That is why a mother, when my mother loves the baby, why does it love? "It is me."

"My baby is none other than me, my extension." That's all. But an ordinary mother, unlike Holy Mother—Holy Mother loves everybody because she knows, "All are my children only."

But whereas even an ordinary woman, "If they are my children," then only she loves only her children, not other children. So what is the second? Prema or Pranaya. That is, they become embodiments of love.

They cannot help loving. I hope you are following. These are profound truths.

They become "Brahmaiva Bhavati"—a knower of Brahman becomes Brahma. A realizer of Brahman becomes Brahma. A knower of God becomes God. God is everything. So by practicing, he becomes everything.

No, no. If God is everything, and if I am God, that means I am everything. That is called love. What is love? To consider there is no other. "This is me." That is called love.

Complete identity with oneself is called love. This is the second character: Prema or Pranaya.

Third Characteristic: Equal Vision

What is the third one? Samadarshan. Therefore, if I am everything, I cannot make a distinction between myself and myself. That means I look upon everybody as living, non-living, mosquitoes, or anything.

I will only... I will give an illustration. Two illustrations, in fact.

Saint Francis of Assisi

Saint Francis of Assisi, once he saw a saint. So what happened? That saint—some worms were eating his hand. Worms. What happened? By mistake, some worms had fallen off by slipping accidentally. What did the saint do? Lovingly he picked them up and put them where they were. "Because they were saying, they are enjoying this. Let them enjoy."

Because he doesn't see worms. He sees himself. Because he is a realized soul. A saint is a realized soul. What is the worm? Myself. So who is eating whom? He is eating himself.

Taittiriya Upanishad Example

This is a profound idea. We get it in Taittiriya Upanishad. When a man realizes God spontaneously, his realization comes in the form of shloka.

Here, shloka means experience: "Aham annam aham annam aham annam Aham annadah aham annadah aham annadah"

I cannot express what marvelous expressions this is. What is he telling? "Aham annam"—I am the food. But I am also "Aham annadam"—I am the enjoyer of the food.

So here is a tiger, here is me. In one form, I am the food. In another form, I am the tiger. So as tiger, I am the enjoyer. As me, I am the enjoyed. You understand?

So when you are having some nice food, what was the food before it came to you? Living plant. Anything is living plant. Nobody eats dead things. But when they come into touch with us, they become dead.

Nice potato. Hey, you can put it in the earth. Then it becomes a new plant, isn't it? But by the time you add your masala and all those things, what happens? It becomes dead. But it comes back to life. Then what we eat becomes what? As me. So that dead potato has now become living Swami Dayatmananda, isn't it?

I am putting it funnily, but is it not a fact? What you eat, you become. If you eat potato, you become—you don't become potato. Potato becomes you. But the other way round also is true. That's why they say "you are what you eat." If you eat, this is producing something. Then you become what? Deceased. Both ways are true. So the whole universe is one.

Therefore, the eater and the eaten, both are none but me only.

Naga Mahasaya's Example

That means, I will tell you another experience: Naga Mahasaya. I hope you heard about him. Have you heard about him? Have you read about him? You must read about him. Such an inspiring householder devotee. He was more than a sannyasi.

And he had a cottage, hut. And that pillars, you know. What happened? One day, a devotee went there. Naga Mahasaya was absent. Then he saw, you know, those small ants like which eat into the wood. What do you call it? Termites. What do you call it in Kannada? In Telugu you call it "sadalur." "Uipuka."

Huh? "Uipuka." Whatever. So they were all eating. This devotee did not understand. "Oh, Naga Mahasaya probably did not notice it." So he brushed them and took them and went.

Then Naga Mahasaya returned. Immediately he observed. He said, "What have you done? For generations together, they made this their house, and you have made them homeless. Never again do that." He went. "Where did you throw them?" And some were dead. Whatever was alive, he picked them up and put it there, and then he said, "Please forgive me. From today I am promising you nobody will again make you homeless."

You read. You will get so much inspiration. Immediately, as soon as you go, get a book and read it. Naga Mahasaya's life. Very brief. We know a few incidents, but he was one of the greatest devotees, embodiment of devotees that we know of. So inspiring.

So who is the experiencer? God. Who is the experienced? God. You know how it is? We will tell you an illustration. You stand in front of a mirror and what do you see? Reflection. What is the reflection? That you are the experiencer. The reflection is the experienced. What is the relationship between you two? Remove the mirror. Then the reflection becomes...

This is what I am talking about. Stinking devotees—it never occurs. How much disturbance this fellow creates to the whole ashram is a simple matter. Go to a garage, fix it so that it will give you a little bit of sound. But they are brainless fellows, I tell you. And these are supposed to be devotees. They sit there, shed tears, and then you argue.

Anyway.

Fourth Characteristic: Ready to Sacrifice Life

So what are we talking about? Very important points we have talked about today. So if there is bhakti, there should be transformation. You cannot love God unless you have knowledge. But we have not seen God. Where from we get that knowledge? From scriptures.

But how do we know the scriptures are true? When we look at a saint. And how do we know he is a saint? Four characteristics. First of all, always happy. Second, he is an embodiment of Prema. Then he is an embodiment of Samadarshana. And fourth, he is ready to give up his life for the sake of, even an insect.

Swami Vivekananda said, "If I can give my life, if I can save one dog by giving up my life, I would consider myself blessed." Who said this? Swami Vivekananda. But in his eyes, in our eyes it is a dog. In his eyes, it is Shiva.

Lord Shiva, like Namadeva—he went to Rameshwaram. He saw a donkey dying of thirst. He was bringing water all the way from Varanasi. And he said, "What is the use of pouring this water on a piece of stone? Here is a living Shiva." That means he was able to see Shiva. He was not imagining it is Shiva. He poured the water. Everybody was saying, "All your punya walking from Varanasi will disappear." He says, "No. This is the greatest punya karma anybody can do." What a marvelous life.

Read these lives.

Verification Through Saints

So when we are fortunate to come across such a great person, a saint, and then we are struck by these four characteristics, then this is the effect. If there is an effect, there must be a cause. What is that cause? The only cause for these four effects is God-realization. Then we know the scripture what it is telling is truth.

So Yat remarks about Sri Ramakrishna Vishnu—why God incarnated? Because when we don't see with our eyes somebody who is manifesting the characteristics of the scripture, then we will lose gradually faith in the scripture itself.

So gospel is our scripture. And how do we know gospel is a scripture? Because you look at all the direct disciples. They were transformed by the teachings of the... And some of our devotees are also transformed by reading the gospel of Ramakrishna. All of us. Some changes come.

May not be saints—we may not be saints—but at least if you do something wrong, you hesitate, you think, "Is this right? I am a devotee of Sri Ramakrishna; I should not do it." Now you understand?

The Progression: Knowledge → Experience → Love → Joy

The relationship between knowledge and love. First comes knowledge. Knowledge comes through experience. Experience leads to knowledge. Knowledge leads to love. And love leads to manifestation of certain characteristics.

That is what we are trying to do. Next time when you come, you prepare, write down if you have anything. Before anybody comes, we will discuss, then anything general. You understand? Very good. Very happy.

But don't forget. You read Naga Mahasaya's... It is a small book. And then you will see what I am talking about. You will be, what is called, blown away by that life. Okay, Anusha?

The Nature of Bhakti - Amrita Rupa

So what does this bhakti, or parama bhakti, confirm? What is its nature? Amrita.

Yesterday we discussed. What is amrita? Amrita means it is of the nature of immortality. That means it never dies. Once bhakti comes, it will never die.

So whatever dies cannot be born. Whatever doesn't die cannot be born. Whatever is born will always die. And what is it that doesn't die? If something is to be deathless, it should be also birthless. If there is birth, it is death. That means birth and death—only manifestation and non-manifestation. Not real.

So this sofa, this table has come from wood. We call it birth of the table. After some time, the table also dies. Then we say it is death of the table. But what happened? As wood, it has neither birth nor death. Only that nama rupa changed a little bit. Do you understand that?

We are all like that. If energy—what is the second law of thermodynamics? Energy cannot be created, cannot be destroyed. It can be transformed as matter. That is what—energy transformed is called birth. Energy and this matter going back into energy is called death. Even from a physicist's point of view, there is nothing called birth or death. This is the truth.

And yet, Mahamaya doesn't allow. "Oh, I am born," and not only "I am born"—I am celebrating every year my birthday with a lot of cakes.

Why Called Amrita Rupa?

So amrita rupa. Why is it called amrita rupa? Because amrita means that which has no death. Mrita means to die. Amrita means no death. If it has to be no death, then it should not have any birth. That means it is eternal. And where is the eternal? Where will it be? Always in our hearts. That means we are that prema. This is the next point I want to come.

I hope you understand what I am trying to convey to you.

We Are All Ideas

We are all not men, not women, but ideas. We are all—what did I say?—ideas. For example, how do I look upon you? I don't look upon you. I see you as a physical form. "I am a man, you are a woman." But I don't look. This is the least part, maybe 0.1%. But the rest of the time: "Is he a good person? He is not a good person. Is he a lovable person? Not a lovable person. Generous person? Not a generous person. Understanding person? Non-understanding person. Likeable person? Unlikeable?"

This is how we are judging everything, isn't it? That means are we judging the body or are we judging the idea? That means we are judging the behaviour of the person. How do we know what is the nature of a person? You will never know, because nature will be inside. What is outside? Behaviour. Only behaviour. Your behaviour tells me, not occasional behaviour.

The Christmas Example

You know, in the West, they give gifts always on Christmas Day. And the children, on Christmas Eve, they run: "Mommy, Daddy, I love you." Only one day in the whole year. Why? They are expecting?

I tell you some joke, you want to enjoy? Two brothers were there, few days before Christmas. And they were Christian children. And they were taught, before going to bed, they have to pray.

So the elder brother was praying: "Oh God, Christmas is coming, please be gracious to me." You heard? "Christmas is coming, please be compassionate to me." Very soft voice, only his younger brother could hear.

The younger fellow, at the top of his voice: "Oh God, I want an X-box, I want such and such games." Loudly, the roof is going. So the elder brother told him, "No need to shout, God can hear even if you pray very softly."

Younger one looked at him: "I know that. But grandma in the next room—she is deaf. She cannot hear." He is a clever fellow, you know.

So now we understand, this kind of love is not love. It is pure shopkeeping. But what are we doing? If you find anybody occasionally good, once in a year, your boss smiles at you. Rest of the time, he scowls at you. What is your idea of the boss? Most undesirable person in the whole world.

You can extend it. I am only polite, so I am telling the name of the boss. It could be husband, it could be children, it could be anybody.

We Judge Based on Ideas

So what I am trying to tell you: I am trying to tell you that we always have our idea about the person or object, anything—we have an idea. "Nice house." Is it a house or is it idea of the house? "Nice book." Something is there and then idea.

No, no, no. Whether it will be comfortable for my stay—that is the idea. Our judgement is always in the context of ourselves. "This person is a nice person." So how do we know he is a nice person? If he is not good to anybody, I don't care. But if he is very good to me, then he is a very nice person. However wicked that fellow is, very nice for me. You understand how we are behaving human beings?

So that is what I am trying to tell you. The whole world is an idea. We have an idea about the whole world. So also we must have an idea about God. Only when our idea is very positive, then love comes.

Faith and Satsanga

But this love of God as a good person, as God, springs not from our direct experience, but through having faith in the scriptures. Faith in the scriptures comes only by observing, coming into contact with some people. See, that is why satsanga is necessary.

Definition of Satsanga

What is satsanga? Swami Turiyanandaji, he is defining what is satsanga. Satsanga usually means coming into contact with a holy person. Then he says, how do you know he is a holy person? That person, by coming into contact with whom, your mind gladly turns towards God. Your mind starts thinking about God. That person is a holy person.

He goes even to such an extent: he doesn't need to open his mouth, and you don't need to ask anything. Spontaneously in his presence, your mind automatically is pulled towards God. That person is a holy man.

The Process of Influence

And if you constantly cultivate company of such a person, naturally his idea starts percolating into us, because we influence always. This is another idea. Supposing there are two musicians. One is a smaller musician, another is a bigger musician. Now the smaller musician always cultivates the company of the bigger musician. Automatically what the higher musician has to convey to him, slowly the ideas are percolating into him.

You understand? Percolating into him. This is the most wonderful idea. Because it is always... Water flows from the higher ground to the lower ground. So anything good only comes from a higher level to the lower level. That is called satsanga.

The Real Function of Satsanga

So the point we are discussing is: does another person make us really devotees? This is the important point. If we cultivate satsanga—for example, you come into contact with Sri Ramakrishna. So does he inject bhakti in you? Does he? No, he doesn't. What does he do? He helps us remove the obstacles for the bhakti which is already within us. That is the point.

That is the meaning of "amrita rupa acharya." It is of the nature of immortal. That means what? It is not born. Because if it is born, it will also die. It is eternal. And it is within us. If it is eternal, it is infinite. If it is infinite, it is within everybody. That's why each soul is potentially divine. But something is obstructing.

What does the satsanga do? It slowly whittles away, corrodes away the obstruction, however strong it is. That is the advantage of satsanga.

Different Forms of Satsanga

So satsanga doesn't mean company of holy people. It also could be a holy book. It could be a holy place. It could be a holy time. What is brahma muhurta? Sandhya. Naturally, our mind becomes less agitated at certain times. For example, sandhya—we call it dawn and dusk, at midnight. Nobody can think of jumping up and down at midnight. And brahma muhurta, early in the morning. Mind becomes filled with calmness and thoughts of God automatically. Less obstacle is there at that time. That's why we should take advantage of satsanga.

But what is the point I am making? Nobody will give us knowledge. Nobody will give us bhakti. It is already there within us. But through appropriate means, we will have to remove the obstacles. What the satsanga does is: it will remove the obstacles. It will help us remove the obstacles and manifest what is already there within. That is the real truth of it.

The Fourth Sutra: Results of Bhakti

Then, fourth one: "Yat prapya"—having obtained which? "Yat prapya puman siddho bhavati." He becomes siddha. Means what? Yesterday we discussed. Siddha doesn't mean one who has supernatural powers. Siddhi means perfection. Perfection means he is God-realized soul. That is the first one.

Then, "amruto bhavati"—he goes beyond the cycle of birth and death. Then what does he attain? "Tripto bhavati." What is tripta? We also get tripti. But this tripti is what is called temporary tripti. You are hungry, you eat some food. Temporarily you are happy. And you are tired, you sleep down. Temporarily, but again it will come. Again and again and again it will come.

But this tripti, having obtained this tripti, means contentment. All desires will get totally destroyed. That is why, even from a practical point of view, utilitarian point of view, it is wonderful to have devotion to God. But why everybody doesn't turn? Because, first of all, this takes time. It may take several lives. We are all people—we want instantaneous escape. Instantaneous coffee. One second's delay will make us restless. These are the times we are living in. Now you understand?

Three Results of Obtaining Bhakti

Three results will be there. "Yat labdha"—having obtained which. "Puman," means here sadhaka. What does sadhaka become? "Siddho bhavati." He becomes perfect. Perfect means what? He becomes God. Who is perfect in this world? Only God. Everything is imperfect, excepting God. "Siddho bhavati."

"Amruto bhavati"—that means he becomes immortal. And then, "tripto bhavati"—he becomes completely satiated.

The Fifth Sutra: Complete Fulfillment

Then, the fifth: "Yat prapya nakinchit vanchati, na shochati, na dveshti, naramate notsahi bhavati."

This is the most wonderful thing. What is the result? "Yat prapya"—having attained which. Means bhakti, parama bhakti. What happens?

Five Characteristics of the Fulfilled Devotee

"Nakinchit vanchati"—doesn't want anything. If you say, "I want something," what does that show? That what you have is not sufficient. Not only that. What you have is lacking in something.

Then, "na shochati"—never regrets. Never. That's why "Sadananandamayikali Mata Jagadmohini Sadananandamayikali." She is always happy. Why? Because Shiva is there always. That's why she is happy.

Then, "na shochati." We will elaborate it later on.

"Na dveshti"—he never hates anybody. Two reasons are there. First of all, he doesn't hate anybody because the thing is, whatever happens in his life, he says, "This is God's will. This person is not responsible. It is Divine Mother's will." So if Divine Mother's will, my Mother's will, can my Mother do anything wrong with me? It is impossible. My Mother—no child will ever think, "My Mother is going to cut my throat." This is the idea.

So second reason is that he always sees only... "Darshi," how are you? Wait, wait, wait. I want to give you something nice. He cannot hate anybody because of two reasons.

First reason is: wherever he sees, he sees only Krishna. How can he hate anybody? There is no other in the eyes. That's why there is a saying in Sanskrit: that if you take some frogs' paste to them, make it a collyrium, and put it on your eyes, immediately you know, everywhere what you see? Crawling snakes. Because the frogs always see what? Frog is frightened of what? Only snake. It is the same.

When Holy Mother looks at you, what is she looking at? A human being? Is there a good human being, bad human being? "This is my child." Who is Holy Mother? Divine. And who would be her children? Divine. Only divine. She sees divinity only in everybody. That's why she can't find any fault. It's all Leela.

The Soldier's Story

So a person, a saint, who has this kind of love, with those loving eyes, when he looks at anything, even an enemy, he looks most enchanting, darling, manifestation of God. He can't see anything else.

Illustration I will give you. There was one great—I forget his name—Sri Ramakrishna mentions his name in the Gospel. There was one soldier, and he was fighting with the enemy. Then one day, he was a Ramabhakta, great Ramabhakta. One hand he was always repeating God: "Rama, Rama, Rama," another hand he was fighting as a soldier.

So one day, a Muslim from his own side, for some reason he went and stabbed him. Raghunath, I think it was Raghunath. He was dying. Other people, soldiers soon found him. They went and asked, "Sir, who stabbed you? Tell me. Then we will take care of him."

You know what he said? "Rama only stabbed me."

Sri Ramakrishna's Example

And last year, I think it is this one—Sri Ramakrishna's four-year Ramayana. Everything is, you know, you remember? Ramayana. A weaver who says everything is Ramasutra. You remember?

This is what Sri Ramakrishna is telling when his cancer came. "Oh, why did you have the cancer? Don't ever say that. You pray to Divine Mother." He said, "What shall I pray? I have offered this will, merged this will into her will, long back. So this will, because of what? Because of her will."

Not only that, once he had a vision. In the vision, Sri Ramakrishna saw Mother Kali. And Mother Kali's neck was bent like this. He was asking, "Ma, why is your neck bent?" She said, "Because of you." That means, who is suffering from cancer? Divine Mother. It is her will.

During cancer, you don't have? Whatever comes. When he is eating rasagullas, he says that it is Divine Mother's will that I should eat rasagullas. When he has got this one, then he will say it is also... What we do is, when nice rasagullas come, "It is my will." When difficulties come, "You are creating difficulties."

What Swami Vivekananda said: "If I have uttered one word of truth, it is yours. If I have uttered anything false, it is mine." That is the greatness.

The Nature of Prema

So a devotee is one who has this prema. One who has a prema becomes a premi. One who has become a premi, he cannot... where there is prema, there will be no dukha. Prema means dukha will not be there. Prema means only ananda will be there. Where there is ananda, the experience of suffering doesn't arise.

So "na shochati" doesn't agree, because he is always happy. Unless you talk like me. People ask, "How are you, Swami?" I say, "I am suffering." "What are you suffering from? Would you help?" And then what they say, "We suffer more." So that kind of suffering is wonderful.

Why We Hate and Love

"Na dveshti." We cannot. Because everything, whatever happens... why do we hate some people? Do you know why we hate? If some people give us ananda, ananda, then we hate the cause of... somebody came and snatched it away. We hate that person. Somebody, when I am enjoying something, snatches it away. Then we hate that person. Whoever gives us happiness, we can't hate. We love. Whoever gives us unhappiness, we automatically hate.

But the devotee, when his mind has become so transformed, then who is giving him happiness? God. And who is giving him unhappiness? God. Only God. Therefore, whatever happens, the person is always happy, and he only says... he cannot hate because, even if somebody has done some harm, who is that person? God. Only God. And tell me now, can God ever do anything wrong? And where there is God, will there be any dukha? Satchidananda comes to you.

Only don't use Telugu language. It's Satchidananda, not Satchyananda. "Satchya" means dead. The way they speak language.

So a bhakta cannot hate because he has put on the collyrium of love. So that is said.

"Na Ramate" - Not Rejoicing in Worldly Things

"Na ramate"—he doesn't rejoice. What does that mean? He's always austere-faced, unhappy? No. He doesn't rejoice in anything worldly. You give him... Bill Gates says, "I am leaving all my money to you." It doesn't bring him any happiness. You know why? When you are full up to here with happiness, if somebody comes and says, "I will give you this much happiness," will it make him more happy? You have attained 100% happiness. There is nothing more to add to it.

That is why "na ramate" doesn't mean he is always sober-faced. "Na ramate" means he is so happy, nothing can add to it. To an ocean, you can't put another one thimble full of water and say, "Thank me, I have now made you a little more." You cannot say. You can't take away. You can't also add. This is the idea.

He is so full of happiness that no worldly object, no limited object, can ever add one iota of happiness to him.

"Na Utsahi Bhavati" - No Need for Activity

"Na utsahi bhavati"—that means he doesn't want to undertake any activity. Why? Because any activity we undertake, only for one reason: "dukha nivrutti" and "ananda prapti." You analyze your life. Any activity you are doing, you know, suppose he is hovering here, and then I do, change an activity. What am I trying to do? "Dukha nivrutti"—removing the dukha.

And then suddenly I see somebody is coming to me with a nice mango, and then I run. Before the other people, I go and take it, because he can only carry a limited number of mangoes. Before others could snatch, it makes me run towards him. This is called "ananda prapti."

So all activities are either to get rid of unhappiness or to obtain happiness. Now, what are we talking about? That a devotee is so full of joy that there is no dukha. That is "na shochati"—nothing can make him unhappy. And nothing can also make him happier. He is the happiest one.

What can you add to God? Can you increase God's happiness by giving him a miserable rotten banana? We are so happy.

The Towel Incident

There is a funny incident that was there, you know. Lot Maharaj was at Varanasi, Swami Adbhutananda. One day, a devotee came from Kolkata, and Bengal manufactures certain type of towels to be donated to the pilgrims. There is a custom to give one towel also. That would be like a mosquito cutter. Now, for namesake, it is a towel. For practical purposes, it is totally useless. A tradition has to be fulfilled.

So they buy one towel for rupees, and we learn with other things, they will donate. He will also keep quiet and then run away. So also, for offering to the Divine Mother, they manufacture saris.

So this one devotee, he wanted to offer a sari to Mother Annapurna. So he was a good devotee. Very fortunate to come into contact with Swami Adbhutananda. Then he told Maharaj, "Let us go and offer worship to Mother Annapurna." Immediately, he had tremendous devotion for Mother Annapurna. Who? Maharaj. Immediately he started.

On the way, he had a suspicion about this devotee. He said, "Show me that sari which you have brought." And it was only this much good. Then he told him, "Will you dare to present it to your mother and ask her to wear it? You will not dare, because it will not even cover. It will cover like old traditional women, Bengali women. You will not... What you will not dare to offer to your own mother, how dare you offer it to the Divine Mother who is giving you the..."

Then he told something very wonderful. He said, "God doesn't want quantity. So suppose instead of buying 12 rotten bananas, buy one first-class quality banana and offer it. He will be very happy with your devotion. He is not seeing how many bananas. 'I gave you 12 bananas and I will count 12 months. Next year only you will get...' Rotten bananas."

So what is he saying? Most of the people, they spend so much money for their own happiness, but when it comes to God or seva, they give second-rate things to God. That is wrong for a devotee. Let worldly people do it. That's their nature. But anyone who wants to go towards God, he should give everything because everything is given by whom? By God only. That's what he is saying.

Complete Desirelessness

"Na utsahi bhavati"—never undertake any activity because every activity has only two ends. What is it? "Dukha nivrutti" and "ananda prapti." This man has become an ocean of ananda. So no activity is ever necessary.

That is why the Brihadaranyaka Upanishad says: "He becomes akamahata"—means a realizer of God. And "akamahata" means he is not "kamahata"—he is not felled down by desire. He becomes, in other words, totally desireless. That means who can become desireless? The person who got everything. Only he can become desireless.

So what are we talking about? These are the results of obtaining bhakti. Therefore, even from a pragmatic point of view, if you want to get the highest happiness, you better be devoted to God. So how to become God, etc., he will come to that.

Examples of Great Devotion

Then is there any example? Narada himself raises the question, which we will discuss in our future classes. He gives the example of "Vraja Gopikanam." Just to give one instance, Sri Ramakrishna mentions this.

Uddhava and the Gopis

Uddhava was one of the greatest devotees of God, Krishna. And that is why Krishna specially taught him a big Gita. It is called Uddhava Gita, the last myth. It comes in the Bhagavatam, 11th Skanda, Ekadashi Skanda. The entire Ekadashi Skanda is nothing but Uddhava Gita. That is Lord's message to Uddhava, how to obtain devotion, etc.

In that book, unlike Bhagavad Gita, emphasis is given on devotion. That's why he says, "I do not live in Vaikuntha. I don't live here. I don't live in the yogi. Where my devotees sing of me with ecstatic delight, I stay in there."

So what happened? Sri Krishna wanted to teach to Uddhava that you may think that you are a great devotee, but the greatest devotees are Gopis. So he told him to do something: "You go there, and immediately they will surround you, and they will ask about me. Then you come up with this story."

So Uddhava went. As soon as they saw Uddhava, they knew Uddhava. They all left whatever they were doing. "Uddhava, Uddhava." They never asked, "How are you?" They said, "How is our Krishna? How is our Krishna?"

Uddhava's face became black. He started telling, "Krishna is not okay. He is suffering terribly." Then all the Gopis' hearts had sunk. Their blood pressure had come down. They became pale. They would have given up life. "Uddhava, what is wrong with Krishna? Nobody knows what is wrong with him. Has nobody diagnosed his disease?"

"No, they could not diagnose. But they found out there is a remedy."

"Then why are you not applying that remedy?"

He says, "That remedy is not available anywhere. Not available. It is available, nobody is willing to give it. It is available everywhere, but nobody is willing to give it."

Then the Gopis asked, "What is that remedy?"

Then, you know this story? The dust of the feet of the devotee. It should be gathered and rubbed all over the body of Krishna. And for a devotee, to give his dust and rub it on the body is the greatest sin. So no devotee is willing to give the dust of his feet. He is ready to take the dust of the Bhagavan, not give his dust, especially to rub on the body of the Bhagavan.

The moment Gopis heard, "Uddhava, why are you delaying it? Take the dust of my feet." They were competing, fighting with each other: "Take the dust of my foot, my foot, my foot."

Then Uddhava asked, "Don't you know, whoever gives his dust and puts it on the Bhagavan, he will suffer eternal hell."

They said, "What are you talking about? Let it be eternal, let it be eternal, eternal. We don't care. We want only that our Krishna should be absolutely happy. We, if we go to hell, it's perfectly okay."

This is called "ahaituki bhakti"—motiveless devotion. Then Uddhava's eyes opened and said, "I was thinking I was the greatest devotee, but in comparison to their devotion, I am absolutely nothing." What a marvelous thing.

That is what we are talking about, this Narada Bhakti Sutra: when a person gets it, do you think he will hesitate to give his life for the sake of a donkey or a mosquito or anybody? Why? He is not giving to a donkey; he is not giving to a mosquito. To whom is he giving? God. Without knowledge, who is he giving? That is called parama bhakti.

Joy and Love

Where there is love, there must be joy. So this is a topic. You remind me if I forget. We will talk about it in the next class.

Summary: The Four-Step Process

So four things we talked about. What is it? Without experience, there can be no love. But experience cannot be had without knowledge. So knowledge comes first, experience comes, then love comes, then joy comes, then memory comes. This is relationship. This can be applied even to any... A student loves his subject, therefore whatever the subject, his memory is there. And the more he reads, studies, the more joy he gets.

Closing Prayer

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu