Narada Bhakti Sutras Lecture 09 Su.7-9 on 05-January-2019
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.
Introduction to the Seventh Sutra
We have done a few with Aum Shiv, but I briefly want to go through, make it more clear before we go further. We are talking about the 7th Sutra: Sa Na Kamyamana Nirodha Rupat Vata So.
Earlier it is said, when a person gets this true bhakti, Parabhakti—Parabhakti means supreme devotion. But before one attains to Parabhakti, that should be our goal, so it is described. But before that there is something called Aparabhakti. Opposite of Para is Apara. Apara means loyal bhakti, Gauna Bhakti, Vaidehi Bhakti—these are the names. Vaidehi means you know, you have to wash your hands so many times, you have to worship etc. Viti, do this, do this—that is how slowly we reach there.
The Nature of Supreme Devotion
So, when a person reaches the highest, what is its nature? The man doesn't want anything—so that is the distinction between ordinary bhakti and supreme devotion.
The Fundamental Difference
What is the difference? Sa means Sa Parabhakti, Na Kamyamana, not of the nature of wanting something, while Nirodha Upatva—it is just opposite to any desire. If there is any desire, it will kill. So to what extent?
"I don't want any worldly enjoyment."
"Okay, do you want spiritual enjoyment? Do you want Mukti?"
He says, "No, I don't want Mukti."
"And what do you want? Do you want to see me?"
"No, if you want to come and appear, that is fine, but if you decide not to come, I am not God or devotee."
"Do you want me to be frizzled with you?"
"Not at all."
"Do you want me to love you back?"
"Absolutely not, because that is also a shopkeeping. I love you, you love me."
So, this is of such nature, it will destroy all desires.
Understanding the Nature of Love
Then naturally, it is our understanding: what is the point of it? From our creation, we are accustomed that if we do anything, then it is in hope of getting something. Even mother's love, even child's love. Why do we think the child is so much dependent upon the mother? Because the child needs to be protected, he needs to be nourished, and he needs to be taken care of in every way.
He is helpless, totally dependent upon the mother. That dependency itself is in the form of desire. Dependency means what? I need you.
So, to make you available to me, I will do anything. That is called desire. But true devotion to God—this, not aparabhakti, not the secondary devotion, not the preparatory devotion, but the supreme devotion. What is its nature? I don't want anything.
The Analogy of the Sun
Why? Suppose I don't get anything, how can I love you? Because previously, I was developing this love with a desire. Now I have become one with love. It is my nature, that's all. So they give:
The sun is shining. Is it wanting anything? Suppose the whole world disappears, still it will shine. Why? It is its nature. It can't help. If the sun says, "I will make myself dark." Try. It is impossible.
So this is the most crucial thing. Prema is... Until that time, it is not called prema. It is called karma.
Becoming One with Love
Once this prema comes, the thing is, we become advaitas. Advaita means what? I don't have devotion. I am devotion. This is a very crucial point:
- I don't have happiness. I am happiness.
- I don't want to be good. I am good.
- I don't want to be unselfish. I am unselfish.
The Fragrant Tree Example
So many examples. One fragrant tree. Even if an animal comes to eat it, it will make the mouth of the animal wild. Eating of that plant, the animal's mouth is made fragrant by the very tree. Why? Because it cannot help. Because it is fragrant. That is the nature of this.
So therefore, the beautiful description that is given is:
If God says, "Do you want mukti?"
"No, I don't want."
"Do you want me to be pleasant?"
"No, I don't want."
"Do you want me at least to love you back, even if you don't want?"
"No, I don't care whether you love me or not. It is absolutely according to your desire. If you love me, that is your good luck. But I cannot help loving you."
That is the meaning of sa, that supreme love, na, kamaya mana, does not have the nature of desiring anything. The desiring is completely absent in that. And if, by chance, if we think there is a desire, niroda rupa, it will simply destroy that desire. Then only it can be called paramita.
Understanding Nirodha
So what is this niroda? What it does? So whether it is... All our activities in our scriptures are divided into two categories:
- One belonging to the normal day-to-day routine
- One that we follow as spiritual activities from the instructions of the Guru and the scriptures
Loka Vyapara and Veda Vyapara
So what we normally do, for which we don't say, "Guruji, you come and tell me," we eat food. We don't ask, "Shall I have breakfast or not, with your permission? And shall I have to go to the toilet or not? Shall I go for work or not?" For that, Guru is not necessary. Our very nature will dictate. That is labelled as loka. Loka vyakara means transactions from the worldly point of view. Natural transactions.
And if we want to be devotees, then we will take the help of the scriptures. That is called veda vyapara. So only two activities: the worldly activities and spiritual activities.
The Meaning of Nyasa
So he says, a devotee, what does he do? Nirodha. What is this nirodha? Loka, veda, vyapara, nyasa. Nyasa means dedicate. Your eating—dedicate to God.
The word nyasa has got two meanings:
- One meaning is giving up
- Another meaning is dedicating
First Meaning: Selective Abandonment
What does that mean? If there are some activities which are likely to make me more worried, and that could be even Vedas also. Why? Because Vedas contain both:
- You want to get children? There are ways.
- You want to become rich? There are ways.
- You want to regain your health? There are ways.
- You want to become famous? Yes.
- You want to become a poet, musician? Another you need to do is praise Mother Saraswati. She will make your life perfect. That's all.
In fact, whenever we find somebody extraordinary, there is a manifestation of Mother Saraswati. But they can be also used for selfish purposes. So that is why, one is whatever we understand is taking us away from God. Give them like poison. And whatever is taking us to God, then you accept it. That is one meaning.
Second Meaning: Dedication to God
Then second meaning is, we have to, so long as body is there, so long as mind is there, certain activities are unavoidable, whether you are a devotee or you are a worldly person. Both of them have to eat. What is the difference? When a worldly person eats, he doesn't think about God. When a spiritual person eats, then he will dedicate it to God.
So there is a beautiful verse:
- If I move my hands, that is like Vrindavan
- If my legs are moving, then it is like Vrindavan
- If I am breathing, that is pranayama
- When I am looking at you, it is like darshan in a temple
- When I am hearing you, it is hearing only Vedas
So whatever activities we are doing, associate them with God. That is called yajna. Yajna means associate every activity with God.
Even Sleep as Spiritual Practice
What about them sleeping? That is called nidra. Because I am sleeping, really. You know how? So, if I am a devotee, I should sleep very well. I should say, "O Lord, I am sleeping for your sake."
Means what? If I sleep very well tonight, I would be able to get up very early. I would be able to focus my mind upon you. And I will not feel tired or I want to take rest at some time. I want to feel energetic, lazy. It all depends. If you have got 5-6 hours, very good sleep, you just jump up from your bed. You don't need. But if your body has not got sufficient rest, that means you have not really slept well. Then you need longer sleep.
So, this is how it affects. If you get up without caring for that, then whatever you are doing, whether you are praying, whether you are listening, whether you are reading, that nidra, laziness will come. So, for a devotee, "I am sleeping because this body needs to be a good instrument. This mind also requires to be a good instrument." That is the main thing.
Two Types of Transformation
So, two meanings we found out. What is it? Whatever actions we are doing, actions are of two types:
- Loka - Normal body-orientated mind or co-orientated activities
- Veda - Those which are imposed by the scriptures, according to varna, according to ashrama—these are your special duties
Both of them, we have to transform them into spiritual activities. How do we do that? Two meanings we gave:
First Meaning: Discrimination in Action
One is, whatever we think are inimical to our spiritual progress, without mercy, with willpower, give them up. And whatever activities we know are conducive, even if they are difficult, let me slowly do it. This is one meaning.
Second Meaning: Complete Dedication
What is the second meaning? Dedicate every activity to God. That means, "I am eating. But first, if I eat, my body will be healthy, so that I can think better afterwards."
So, whatever activities I do, suppose a person says, "I am trying to pass an examination, higher examination. Maybe this person is already doing, has done examinations, he is doing some job. In this case, he says, if I pass this extra examination, I can get a better job. And better job gives, in a way, it should give better result." Then he appears to be greedy.
Distinguishing Spiritual from Material Motivation
So, you are an unexecutioner. Where do you want to earn more? Whether it is a greedy action or a spiritual action, depending upon his motivation. If this person thinks, "If I have more money, then I can retire early, and I can dedicate my life to God more," then it is a spiritual motive.
But even in the normal day-to-day life also, if I have more money, I can have a better house, where I can have more peace of mind. So, I may have a separate room for myself, a small room or a bigger room. That is also a spiritual motive. But if it is for worldly prosperity, then it is a worldly motive.
The Question of Householders
Now the question comes here, because these are all, on the way we get a lot of these doubts. Suppose a person is a householder, and he has got some children. Is it wrong for him to aspire for better jobs, so that he can get better money, etc.? It is wrong. According to the scriptures, it is wrong. Why? Should he not look after his children? Yes, you must look after your children. But if you are dedicated to God, God will see to it, that whatever family needs, that will come.
Stories of Divine Providence
The Story of the Poet-Saint
So, one small example. There was a great poet, saint, called Ramakrishna. Ramakrishna used to sing one of his songs. That is the translation. So, this person applied. He was a married person. He had children. And he applied for a clerical job, an accountant's job, in a Jamindar office.
And he got the job, because somebody recommended him. And he was given a Khata book, where he writes expenses, credit, like credit and debit, like that. And what was he doing? He was writing Bhajans on Mother Kali, Kali Kirtan.
So, one day the manager caught him very soon. And then he got very angry. "We have not employed you for this." You come. And he took him to the Jamindar. In Jamindar, Mother's grace, fortunately, he was a Kali Bhakta. He read these poems, pre-extracted poems from Prasad. "You are a true devotee of God. So, you should not waste your time, just doing these clerical jobs. I can employ anybody. You go home. I will pay you. Whatever I am paying, it will come to your house. And you do this job."
Now, Jamindar is also selfish. So, if Prasad does more japa, a little bit of that punya moksha will come to him, because he is looking after him. Definitely, it will come. Anyway, I am not thinking in that way.
So, Mother herself, for her whole life, until the end of her life, Jamindar's family used to suffer, because they realised he is a great bhakta. And they are also bhaktas. Vaishnavasya. This is called Vaishnavasya. So, Mother will arrange.
Thyagaraja's Story
Thyagaraja, he wanted to... Yes, he is a daughter. Thyagaraja's daughter. Who is she? God himself. A rich man came. And then said, "OK." Even though he was a householder, and he was begging practically, doing and composing songs and singing about Rama, he was not bothered. But money used to come. Money used to come.
So, like that, one day Thyagaraja, he went to some place, and somebody had given him lot of money. He refused. "I don't take money. I am singing for myself." So, without his knowledge, some precious things were kept in his bag, and the poor man, he was dozing. Some robbers came to my road. They were following. Whole night they followed.
You know that? They could not do anything, because two warriors, one in the front, one in the back. Early morning, these people were thoroughly convulsed. Why not? They were seeing only God whole night. And then they fell at the feet of Thyagaraja, and he was seized. He was an innocent person. He did not know there was gold. He did not know the robbers were following him, or necessarily took him and took him away. But they could not help him.
"What crime have you committed?" This is the matter. Then only he came to know. Some money was kept there, and valuable things were kept there. Now, who were the warriors? One was white, one was black. He was Rama, and he was Lakshmana. And Thyagaraja said, "How fortunate you are. I have been trying to get their blessings, and I do not get."
Bhadracharya Ramdas
Same thing happened to Bhadracharya Ramdas. He collected a lot of money, and constructed a Rama temple. Then the Nawab came to know, put him in jail. Now, he was helping. He was saying to me, "I have created such and such." So one day Rama and Lakshmana came, entered into the Nawab's room, and paid the money, got the receipt, and disappeared.
So the Nawab, the great Ramdas, immediately got him released. So then how did you know? "Am I being released?" "No, no, your servant paid the money." "That fellow never came to me. He only came to me. What is this? I have been trying to get him. You always go to the robbers, to the Nawabs, to everybody, excepting to me."
Peculiar things. So God will look after it. So there is no need for one to really worry about it.
The Meaning of Nyasa and Sanyasa
So that is what he is telling. The word Nyasa is used in India. Transferring our ownership to God. Karanyasa means transferring, instead of saying "my hands," "God's hands," etc. So Sanyasa comes from this word. Complete dedication to God is called Sanyasa.
Ananyata: Complete Dependence on God
He is describing the characteristics of supreme devotion. What is Ananyata? Tasmin means what? In God. A devotee completely identifies himself with God. Doesn't depend upon anybody.
Ananyata means? Anya means somebody. Ananya means no, I only depend upon God. Ramam Jacharyas, Sharanagati, Lakshanas. Only God can save me. Nobody else can save me.
Understanding Divine Help Through Others
Suppose you are in trouble, somebody helps you. Actually who helped you? It's only God, in the form of that person. That person, God had given him, the sub-buddhi, "This person is in trouble, I have to help." Then he also should give the knowledge, how to help. Otherwise, compassion will be there, but power is not there.
Suppose you need to pay off some debts, he understands, he has the knowledge, but he may not have the capacity. He will sympathise with you, but he can't help you. If somebody is really helping you, that means, it is God, through that person, clearly he is helping. So we have to thank God, in the form of that person. This is called Krita Gnata. If we don't, it is called Krita Gnata.
The Student's Story
The difference is, many people don't know the Sanskrit grammar, Gnata and Gnata, have entirely opposite meanings. But a very beautiful incident was there. This happened somewhere in western countries, probably in America, many years back. One very good student was there, he was poor, exams were approaching, they have to pay exam fee, he did not have money.
He prepared, but he could not pay. And without paying, he would not be allowed to appear in the examination. So, tomorrow is the examination, and today evening, what can he do? He studied everything, he can write, but he can't appear. Very morose, he was sitting in a park.
An old man used to come, with a stick, and he saw this young man, and he understood there was a problem. He came and enquired, and then he came to know, and he took out some $20 or something, gave it to him and said, "Young man, go and pay immediately, appear in the examinations. So, don't worry about this."
This person said, "If I get opportunity, when I get first opportunity, I will come and pay." So, this young man joyfully went, paid the exam fee, appeared, and passed nicely, I don't know if he pays, and then later on he continued, he got a job, first time he earned money, by that time some years passed, he came to that park, he was searching, so the old man did not come, so he asked the old gardener, "One old man used to come," and he said, "Yes, I know the old man, he is a very rich man, now he is too old, he doesn't come anymore, but this is his address."
So, the young man found out the address, went to him, and said, "Sir, I have come to see you." Old man said, "What brings you here? I don't know." He forgot, and said, "Few years back, you only helped me in the examinations, now I am in a position, I want to repay your debt."
That man said, "I don't want, God has given me enough money, but find out somebody, who is in your position, and you help him." See, beautiful idea. Okay, and the second person, this person helps the second person, the second person helps, maybe any person, if he is in a good position. Like that, so many people, they were very grateful, they got the help, and they go on doing that.
So, this is how, we have to see, it is God who really helps us, and it is the other people, God in the form of other people, whom also we are serving. This is the idea, Shiva, Jnana, Jiva, Shiva, looking upon every person as Shiva, we are going to serve those people. That is what is told.
The Ninth Sutra: Dealing with Opposition
Okay, Murugan. Very good. So, the ninth sutra is telling, tasmin ananyata, tasmin means, ananyata means, total dependence upon God. Then, tad virodhishu udasenata, every person will have enemies. In the sense, the devotee will not consider the others as enemies, but others will consider.
Krishna did not consider Kamsa, Jarasandha, Shishupala, Dantavatra, Putana, etc. as his enemies. They only consider him as enemies. This is a distinction.
However good you are, there will be people to pull you down, by God's grace. So, that will create dispassion. Whatever attachment you have, that also will disappear, depending totally upon God.
The Meaning of Udasenata
So, any person, any situation, anything, that is likely to pull us down from our path of devotion, udasenata, very beautiful word, udasenata means indifference. Not, what is called taking revenge, not doing anything, because otherwise you can get angry, "I didn't do anything to you, and you are doing so many things for me, it is not good." That's not good.
Ignoring and indifference are the same. Yes, ignore them, indifference means you should not be affected.
Examples of Indifference
I will give you a few examples. You are walking in the evening, it is 12.30, around 1 o'clock, and you just had your lunch. There are so many tempting food materials. So, you are not paying attention to them. But if a hungry man is walking, he is thinking, whether shall I eat or not, which one I can afford, and which will be suitable for my eating. He is paying attention to them. You don't care, because you don't need.
Otherwise, sometimes we keep quiet, but in our mind, we are plotting, "If that thing happens by God's will, then it is even better. Without my doing anything. So, God will get the papa, and my job is done." That is not indifference. Indifference means, you don't take notice.
Or, you take notice just that much, which is needed to avoid unnecessary trouble. Because sometimes you have to go, sometimes you have to piss. There are times to say, there are some snakes. No, you have to piss. But you should not. That is the meaning.
Practical Applications
And exclusive devotion to him, and indifference to all things, that are obstacles to him, these are the commonsensical things. Very practical also. How many things you are going to hit? How many things you are going to correct? How many things you are going to avoid?
So, for example, you said, there is so much of noise in the house. You can tell, "You have to reduce it." If they listen, fine. If they don't listen. Now, if you go on thinking, "These are bad people," your mind will be affected, and your relationship also will be affected. You try, if it works fine, if it doesn't work, just say, "Okay, that's not working, that's not working." Then, you will be able to think about it all. Otherwise, the mind will forcefully be like that.
So, it should not be a forced affair. "I will be indifferent" means, you are still thinking of it. Naturally, it should come. Some dirt is lying on the path. You won't seriously be thinking, why is it, how is it, and all this. Okay, it is there, pass on. So, many things we pass on like that, isn't it? We may not like them, but we don't pay attention to them, because they are not worthy of being thought about.
The Fundamental Truth: Only God Can Save
But, the important thing is, TASMIM ANANYATAH AKSHISTHITI VISWASAH. God alone can save you. The truth is, only God can save you. If anybody saves us also, it is only God through them.
That's why Shri Ramakrishna used to say, he laughs on two occasions, when two brothers divide, he said, "This is mine and that is yours." Because the whole universe is mine. These foolish brothers say, "This is mine, this is mine." So, if it is theirs, how do we know it is theirs? If something is yours, it will always be with you. And whatever is not yours, one day or the other, like a weak glue, it will come apart. One first opportunity, it will go away.
So, God alone is ours. God in the form of Sat, Chit and Ananda, will be ours, because that is our nature.
Universal Experience of Obstacles
So, TAD VIRODHESHU KUDASINATHA. Every devotee has to encounter any number of these obstacles in the form of either pulling us down or actively doing some harm. Show me one devotee who has not gone through these things. One devotee, one avatar. This avatar had a gala time. From the time he was born until he died, everybody adored him, everybody praised him, nobody criticised him.
Do you know who is the most criticised being in the whole world? God. He is the most criticised being. So, why did he create this winter season? It should have been ever spring season. There are some countries where it is ever spring season. Do you know that? The Hindu is practically one of them, except in these three months, a little bit. Rest of the time, not too much cold, also not too much. That's why it is the best city for growing flowers.
Anecdote about Seeds
When I was here, I had some devotees in the US. I used to write to them, "Send these seeds, I want to grow them." And they used to send. And once they sent, I opened. It is sold by Hindu-American hybrid seeds, made here. Comes in the southern part, on the way to Mysore, there are some gardens, Hindu-American hybrid seeds. They are exported. And we are buying from them, at exorbitant cost.
Types of Temptations and Obstacles
Anyway, the point is that there will be obstacles. Why? Because obstacles means temptations. Temptations doesn't mean positive one. You see, a man looks at a beautiful woman, he is a temptation. A woman looks at a beautiful dress, that is a temptation. But apart from the temptation, the other temptations we are not thinking.
Some fellow abuses, what is the temptation now? That is a temptation. The first is karma. The next is krodha. And whenever, that's why I say, whenever anybody says, "This house is beautiful," already the desire has come.
Holy Mother's Instruction on Modesty
That is why, Holy Mother's instruction to all women, modesty, the best ornament for every woman, devotees. Now what is the thing? Dress. That is, draw attention, "I am a very beautiful person." They are not understanding a simple fact. I am not talking about worldly person. Even worldly person should not dress, especially if they are married. Because they are meant only to love each other, not other people.
But suppose you are a married woman, I am not talking about devotee, I am talking about worldly person. Dresses in such a way, everybody's attention is drawn to her. Mentally they have already fulfilled their desire. That's not good. She was causing unnecessary obstacles in other people's mind. And her chastity is also going. She doesn't understand. And because many people are desiring her, so she should be very modest.
That is why the Muslims, and they insist, not even face could be looked at. Do you know why? Because of all the attractive parts of the body, it is only the face which attracts. The other parts are totally secondary, or even I say not even secondary. There is something, you can say the soul or something is expressed in the face. So one should be very careful about these things.
Advice for Devotees
So devotees have to be very, very careful. And if they are not careful, they are causing harm to themselves. And they are also causing, of course, destroying other devotees. Because other devotees come here for what? Thinking about God. And this lady, immediately after, ordinary person, "Oh, this person looks beautiful."
So anything we say, "Ah, beautiful," already this shield of desire has been planted. Whether it is fulfilled or not, and most of the time it won't be fulfilled. Because usually such things will be very costly. "This house is beautiful." This person may not be able to even look at it. "His car is very beautiful," etc., etc. So that kamana should not be there.
When kamana is controlled, we don't feel like, you know, "I'm not trying to draw anybody's attention. I don't want anybody's attention." And this person need not take so much trouble even to show off. And it is very economical also. Very economical.
Understanding True Dependence
So tasmin ananyata, depend totally upon God, mentally. Physically, whatever needs to be done, has to be done. We should not say, "I depend upon God. So I will not do job. I will not do this. He will provide for me." He will provide only for people who are totally dependent upon God.
Definition of Ananyata
Then he is also defining what is ananyata. Earlier he said tasmin ananyata. So what is ananyata? Anya ashrayanam tyaganam. Tyaganam. Completely. Give up. Not only physically. Mentally.
How do you not give up? Give up. What to give up? Anya ashrayanam. Ashraya means support. Every support. But he said anya ashraya. He did not say ashraya. Anya ashraya. All other supports. That means you have to depend upon one support. That is what is called ananyata. Anya ashraya. Exclusive devotion. Abandonment of all other supports. Accepting the support of God. That is called ananyata.
But that too in the reparatory stage. In the paravati stage. No, I don't depend. I don't want your support. "You want to come and rescue, that is your idea. But if I am going to dogs, that is not worth it. I want to love you. That's all. If you don't want to rescue and by that I am going to get it to be done, that is absolutely fine. I don't care."
That is too much. But in the beginning, in order to give up supports, other supports, we have to hold on to one support.
The Analogy of Climbing Steps
It is beautifully illustrated. You want to go to some higher place. There are steps. So, first of all you hold on to the lower step. Then slowly you lift your second foot and put it on a higher step. When you put second foot on a higher step, then only you are in a position to lift the first foot. So only when we find something to lean upon, then only you can give up the earlier supports. Here in this case, Gurita, God.
So, that is the meaning of, Such a beautiful description.
Swami Vivekananda's Test of Faith
You know the story that happened in the life of Swamiji. Once he was wandering in the North India. And one day he wanted to test Ramakrishna, whether he was looking after me or not. He climbed a tree in a forest. Nearby there was a hill, 2-3 miles. And there was a wooded area. He climbed the tree.
"I want hot kichori." Even kichori, whether available or not, is doubtful. He wants hot kichori. But if it is, God is looking after me. Anything is possible.
So, one devotee was there, devotee of Rama, in that village. At noon, he was taking rest. Then Rama pushed him, "Get up, get up." He thought it was just a dream also. His thoughts, he turned the other side and was trying to sleep. Again Rama pushed him, 2-3 times, "Get up. I am asking you to get up. One of my devotees is starving. He did not have food."
So he prepared kichori very quickly. He carried it to him and showed him the exact place, exactly tree. So this man was overjoyed. First time perhaps he had darshan of Ramachandra. Thanks to Swami Vivekananda. Then immediately, same thing happened in another place also. He prepared kichori, ran to that place. He recognised the place and looked up. Swami was sitting there.
"Swami, please come down. I have brought hot kichori."
Swami said, "I don't know you, you don't know me."
Then this man explained, "Naishtadevata came and commanded me to do kuchipudi."
Then Swami came down. "Yes, you do it, I submit."
You see, sometimes we have to test like that. Like that.
Practical Guidelines for Devotees
Here he is giving a very practical hint. How should a devotee behave in this world? There are two types of spiritual aspirants. Devotee means spiritual aspirant. One is a monk, a non-monk. Their life is totally different. But there are many, many lakhs and lakhs of householder devotees, really devotees. Our country is blessed in that way. So, at different stages of spiritual development.
So, again two types of activities we mentioned earlier. Loka Vyapara and Veda Vyapara. Loka Vyaparishu means Loka Vyaparishu and Veda Vyaparishu.
Tad Anukula Acharanam: Favorable Conduct
Tad Anukula Aacharanam. If you are a wife, then you behave like a wife. If you are a mother, behave like a mother. If you are a sister, behave like a sister. If you are working in the office, then according to you, you have to discharge your duties absolutely, sincerely, etc. Tad Anukula Aacharanam.
So, this is the first requirement. What is it? You have to fulfil your duty, no negligence in the name of spirituality, to the best of your ability. You will be the best wife, best father, best mother, best everything to everybody, in every way.
The other meaning is, that you will turn every activity to God only. "I am a mother and through this I want to come to you." This is called Karnayam.
So, Vedesh, Puja, Kirtha Yatra, and occasionally doing something special like Sathya Narayana Vratham, etc., reading the Bhagavad Gita, etc., like the Sahasranama Parayana, whatever you do, or coming to me. This is called spiritual activities. Worldly activities, spiritual activities.
Testing Our Activities
All these must be tested. Tad Anukula, whatever takes us to God. So, are not spiritual activities going to take us to God? May not. Depends upon what way we do that.
For example, somebody wants to do Japamala. So, he sits there, first class asana, first of all, doing Japamala in front of the shrine, gada, gada, gada, gada, he is doing. Maybe now even one day he is looking whether anybody is taking notice, whether I am doing Japamala. Where is the necessity for this public exhibition to show your devotion? Silently you can say. At home you can. Here you behave as though you are just sitting.
But some people want to draw their attention. So also, some people are doing garlands. It is supposedly a spiritual activity, not necessary. So, you want to show to other person, you can do better garland than the other person. Suppose the other person could prepare better garland, then jealousy might arise in you. "Oh, this person is doing better than me." Like that, some negative thoughts could come. Then your purpose will be defeated.
Developing the Right Attitude
You have to observe your mind and say, "I am appreciating this person, but this person is also doing activities only for this reason." So, not only there will be no jealousy or negative feeling, on the other hand, you will be Mudita, you will be very happy person for them. Even if they are not happy, you will be more happy than them because they are doing such kind of things.
Patanjali's Four Attitudes
So, that's why Patanjali Rishi indicates four types of attitudes towards all activities in life. Maitri, Karuna, Mudita, Upeksha. Because we get four types of people, four types of situations. How should we react towards each situation?
1. Maitri (Friendship)
First, you will see people who are doing what you want to do and they are progressing towards God. So, you need their friendship. Make friends with them. Be very friendly with them. This is God. Maitri.
2. Karuna (Compassion)
Then there are people who are suffering so much in the world. Even good people suffer. See, if good people suffer, we don't have so much of compassion. Still, we have compassion, but not so much. If a drunkard is suffering, your compassion is much less than if an ordinary person is suffering. So, towards them, what should be the attitude? Karuna.
Karuna means what? That you are not in a position to help that person. If you are in a position, help. If you are not in a position, how many people you can help in this world? But there is no bar for you to pray for them.
Holy Mother's Teaching on Service
Holy Mother used to say, "जाराचे मापों जार ने जपो." If a person has got some, either money or material or whatever, so, without stint, you help the others to the extent you can help. That means if there is a doctor, he can do free service. Like that, if a lawyer, give free advice. You don't need to take fees from everybody. That is जाराचे. Those who have, measure them out without stint, without limitation. Limitation means as much as one can afford.
जार ने, many people don't have जपो. Refer them. Talk to them nicely. Sometimes, you know, I still remember when I was a boy, I used to run to go play. There was an old man. Whole day he is lonely. His own family members also, perhaps they don't talk much, I don't know. They used to go for walk in the fields. He is married. I used to say, "दादा, how are you?" Few minutes. He used to be very happy.
So, sometimes people go to hospitals. So many people. Just go. Seek them. They don't want or you can't give. But seek them. How are you? Talk to them. They will be very happy. Or some blind people will be there. Some people go and read further. They text to us. Some kind of service. This is called करुणा. Pray for them. That is the most important.
3. Mudita (Sympathetic Joy)
Then Mudita. Some people are very fortunate. So, they are doing excellently well in their profession. Excellently well. So, you also have a desire to do the same thing. Perhaps you wanted to become a doctor. For whatever reasons, either you have not become a doctor or you are not doing, even having become a doctor as well as other people are doing. The natural tendency is jealousy.
But for a devotee, Mudita, the more they prosper, the more you will become happy.
Swami Vivekananda's Example
An incident is shown in the life of Swami Vivekananda. When he was in England, he felt the need for another Swami. Brother decided. So, he called for Swami Abhidhaman. And before the Swami could reach, the public had arranged a meeting in which Swami Vivekananda would speak.
And his speech means people come like flies. So, this person, Swami Abhidhaman reached and Swamiji's talk was there. Swamiji took him along for two purposes. One is to introduce him to others. Second is he has to learn how to give talks. Indian way of talking and Western way of talking is quite a different system.
When Indians talk, it is like Jaladhara, like a huge river flowing at 100 km speed. Very few people can, you know, they don't give. When Western people speak, they pause. This is the style you will see in me. Continuously now, one idea, little pause, a few words, pause. This is Western method. They want people to understand. So, that is the Western method. This needs to be learned because we are never accustomed to this, especially some languages.
Tamil is a Rajdhani expression. Yes, you see, they are giving lecture, bada, bada, bada, bada, they go on talking in big voices. So, I enjoyed. Three days I was there. It was a good reaction. Every day there was one other, one speaker. Two speakers. Day before yesterday, the day before that. Like express. As though they are only waiting to breathe in and breathe out. Otherwise words are flowing like that.
Yesterday, a professor of English in our Vedanaya College, Vidyashala College, slowly, beautiful ideas, beautiful Kannada, as though he is doing a mala, a gala. Like that, important points, one after the other, could take very, very lightly in a soft voice. So, I appreciated it very much. He made fun. He spoke in such a way, even I could understand. Many times it is true, so many words I don't understand, but this person said. First of all, it is a chaste Kannada, means a lot of sense. And that's what I can understand. So, that is the style one has to learn.
And Swamiji, he was sitting, and he said, "Today, I am so happy to announce, my brother will speak in Swamiji." He was not given a notice, just on this day, you speak. Then, I was shocked. I mean, I am not prepared to go there. Of course, he was a creative person and scholar. He knows how to speak. He spoke.
And then, from the audience, people were observing Swamiji's face. The more audience were appreciating Swamiji, Avedananda, Swamiji's face was blooming like a lotus. More and more and more happiness. Somebody remarked about it. It's very interesting.
Personal Experience
Anyway, I was also sometimes in this situation. First time, I went from UP to Boston. Krishna Janmashtami, I was invited. Then, our plane reached late. And then we had to travel for one and a half hours to reach the place Marshfield. It's a retreat centre. And everybody was waiting. Our luggage did not come. I had this suit and pant, old suit and pant. I entered into the shrine room. They were all sitting. Swamiji was supposed to speak on festival day. He told me, "Swami Dayatmananda will speak."
I had no option. I was not even expecting. I knew that I had to speak on Krishna Janmashtami. But on Guru Poornima Day, I had to speak. I did not know about it. Anyway, I went. I looked at the mark. And it came out so nicely. But everybody said, "How could you speak without any notice?"
I said, "You did not give me notice. But I spoke on this subject so many other times. So, I was prepared already. I was not prepared for today's, you were inviting me." Yeah, any situation, I can turn it into, you know.
Anyway, what are we talking about? Loka vedeshu. Tad anukula acharana. Tad means what?
4. Upeksha (Equanimity/Indifference)
Swamiji, once again. Mudita and after that, the last one. Oh, sorry. So, first is Mudita. Maitri. First is Maitri. Second is Karuna.
If anyone is getting better, anything, in any field, a beautiful person is becoming, even more beautiful, a rich person is becoming richer, etc., your happiness must increase. That is called Mudita. Modana means you are very, very happy. That should be your attitude. Not jealousy or anything. Not frowning or anything.
The other person, if he prospers, that means God's grace is there. "I am a devotee of God and God has bestowed His grace upon me. Should I be happy or unhappy?" So, if I am unhappy, upon whom am I angry?
Then there will be some people who will always try to pull you. Whatever you do to them, they will never appreciate. On the other hand, they will try to pull you at every chance they get. What should be our attitude towards them? Udahasena. Udahasena means what? Indifference.
That means you don't think about it. Indifference also, not coldness. Another meaning of indifference is a poor man comes. "I don't take notice. I am indifferent." Somebody comes and wants to speak. "I don't even glance at him." That is not indifference. That is coldness.
This indifference is only towards those people who are trying to pull me down. I won't react towards them. But I should also develop the attitude of not brooding over their actions. It requires time.
These are the four attitudes. These are the only four situations we get in this world. So, Patanjali has given this. Actively develop everyday Maitri, Karuna, Mudita, Rakesh.
Practical Application in Daily Life
So, Loka Vedesh Tad Anukula Acharan which is favourable for our development of devotion. All your activities should be, if possible, moulded towards that.
Tad Virodheshu Udahasena I will just give an example. Suppose a devotee and he has to go to the office. There are two routes, imagine. One takes him to the office. The other one goes via the ashram. Probably more or less the same distance. Two separate routes.
Now, if he is a devotee, what should he do? He should take that route which will bring him to the ashram. So, he will have an opportunity to come there, make pranams or listen to something nice, etc. Tad Anukula Acharan.
Tad Virodheshu Udahasena That Upeksha is substituted. Udahasena, Upeksha, that is enough. They both mean the same thing. Exactly the same thing, indifference.
So, Tad Virodheshu Whatever people, whatever activities, whatever events, whatever situations which are not favourable for our development of devotion to God and if we can help correctly. If we can't help, we have to put up with that. With what attitude?
Otherwise, you will be thinking, "Why this happened, why that happened, this fellow, why he did..." The more we think, the more our dislike grows. Anger grows. Everything.
The Nature of Mental Proliferation
Nihayato Vishayon Kumbh Safar This is also Jnana. This person is a go, today. Tomorrow he is a double go. And after tomorrow, triple go. Because it is our thought. Kama also like that. "Oh, I like this one." And you go on thinking. Tomorrow it appears even more attractive. Day after tomorrow, even more attractive. That is...
So, we have to develop Tad Virodheshu Udahasena Complete indifference. We have to practise.
Conclusion
So, the next section, it is called third section, and we will discuss it. Tomorrow. Can I? I'll be here. Yes.
Closing Prayer
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu