Narada Bhakti Sutras Lecture 14 Su.16-21 on 17-January-2019
Full Transcript (Not Corrected)
Discourse on the Path to Divine Devotion
Opening Prayer
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 Three Teachers
We are discussing Narada Bhakti Sutras. Narada is now telling the definitions of how to attain that bhakti. What is the first thing? That this is the goal. So he described what is true bhakti. Now it is the condition: "Okay, I am here, God is there. How to slowly reach Him?"
So different teachers are there. He had quoted three different teachers, and that's what I think we had discussed earlier.
First Teacher: Veda Vyasa - The Path of Puja
Pooja, Dishu, Anuragha iti Parashariya
Parashariya means who? Veda Vyasa. According to Veda Vyasa, if a person does puja etc., this refers to mostly external activities.
So puja also has got two states:
- One state is where a person wants to get bhakti and does puja
- Another state is he has already got bhakti but he enjoys
The Story of Avahari Baba
I gave the example of Avahari Baba. Avahari Baba had a swing in which Radha and Krishna were kept. Swamiji met him; he was a very advanced yogi, a realized soul. Swamiji was surprised: "Why are you keeping all these things? It is supposed to be meant for beginners, like when a child learns ABCD, A for ant, etc."
So very sweetly Avahari Baba replied, "Why do you think it is all for me only?" That means whatever I do, it's not necessarily meant for me. After realization, a person continues the same activities so that he could be an inspiration for other people. Swamiji understood, then he declared Avahari Baba is one of the greatest—not only yogis but greatest teachers also.
The Necessity of Puja
According to Veda Vyasa, now I will explain in a very simple way why pujas are very necessary. So why do I need to explain? Because so many people have this wrong idea that puja is meant for very low-class people—external rituals.
According to Patanjali Rishi, there are 8 steps for perfection. That is why his methodology is called Ashtanga Yoga:
- Yama
- Niyama
- Asana
- Pranayama
- Pratyahara
- Dharana
- Dhyana
- Samadhi
We are all advised, very unfortunately, that "you sit and meditate." Where is the place of meditation according to Patanjali Yogi? It is the 7th! Just before Samadhi. Dhyana is the 7th and Samadhi is the 8th, and we start from 7th only, without going through Yama and Niyama and all those things.
The Three Desires in Vedic Literature
Even in our Brihadaranyaka Upanishad, this beautiful idea is given: There are some Brahmanas—what do they do? They want to take to Sannyasa because they have understood the ephemerality, emptiness of this world. But how do they express it?
So three types of desires they have to give up. The word "desire" in Sanskrit is called Eshana:
- Daraieshana - Desire for wife
- Putraieshana - Desire for children
- Lokaieshana - Desire for higher lokas
Our Vedic rituals—the first part of the Vedas is called Karmakanda—it is concerned with these three: how to get a most suitable wife, how to get children, and how to attain higher happiness in superior worlds like Indra Loka, Swarga Loka, Chandra Loka.
Now we should not misunderstand. When a man wants a woman, that's not the meaning here. According to believers and according to Hinduism's definition of who is a believer and who is a non-believer: According to Vedas, a person who believes in God but doesn't believe in Vedas is an Nastika (a non-believer, atheist). But a person who believes in the Vedas, even if he may not believe in God, is an Astika.
The Process of Dharma and Punya
These people are Astikas, Brahmanas. So what do they do? In the first part of the Vedas, it says how you can be happy in this world and also in the higher worlds. To be happy—happiness is an effect—so you have to produce the seeds.
If you want good mangoes, you will have to first of all sow the seeds—not any seed, good seeds. Otherwise it will become like Andhra avakaya mango. It should be Bombay Alphonso. There are better varieties than Alphonso now—it has got so much flesh and golden color and flavor and small seed and sweetness. Hybrids—one is called Mallika or something like that has come.
What is my point? If we want an effect, we should produce the cause. We have to sow the cause. What is the cause? Dharma. So Dharma produces Sukha. Dharma produces what? Punya.
What is Punya? We discussed: The ability to squeeze happiness under any circumstance—good or not so good, favorable or not so favorable—is called Punya. And to squeeze unhappiness even under the best of circumstances is called Papa.
Yes, there are so many people—they commit suicide, they do so many things, they are very unhappy.
The Necessity of Marriage for Rituals
The first part of the Vedas is full of rituals—Yajnas, Yagas. Now to do a Yajna for a householder: Yajnas and Yagas cannot be done by three Ashramas:
- Brahmacharis have no right
- Vanaprasthis have no right
- Sannyasins have no right
That's why Sannyasa means to remove the sacred thread, to remove the Sikha—these are the symbols of Garhasthya Ashrama.
So to do rituals, one has to have a wife. That is why Shri Rama could not do the Ashwamedha Yajna without Sita, so he had to create one golden image of Sita and then do it. That is called Dharakeshana.
Then our people also believe in continuously doing rituals. But when one's life is coming to an end, it is his duty to impart this, to pass on this knowledge to somebody—for that Putra Eshana.
So scriptures have created a psychosis, fear, that if you don't have a child, you will go to a special Naraka called Pum Nama Naraka. So "Pum Nama Naraka Trayate Iti Putraha"—who is a Putra? He who saves you from the special hell. Nowadays what happens? Many Putras land the fathers—even while we are living—also in that Naraka, worse than Naraka!
The Path to Sannyasa
So if a person wants to become Sannyasi, he has to give up these three. When can he give up? He had already tasted all those three, and he knows the hollowness, emptiness, what is called the very transitory-ness of this world. He is in search of something which is much higher. For that purpose he has to give up his possessions and become Sannyasi.
This is the process. So Grihastha Ashrama—most people are Grihasthas only—so it is their bounden duty to do things according to the directions of the scriptures.
How Puja Helps Control the Mind
So what happens? He is advised, "you meditate upon God." His mind is not easy to control. So to make the mind controlled, what is the first thing? Before Dhyana, what comes? Dharana. What is Dharana? Ekagrata—one-pointedness. Our mind is not having one-pointedness. Therefore, Puja helps us.
For a restless person, Puja is the best way for controlling the mind. How does it work?
The mind now—I am thinking about some trees, now I am thinking some clothes, now I am thinking some flowers, now I am thinking some fruits, some sweets—mind is running here and there. The scripture has to show a way for that person.
So what does it say? You want to think about fruits? Fine. Want to think about sweets? Fine. But then you have to do one thing—you worship God. For that, first of all:
- You have to gather flowers
- Then you will have to make sandal paste
- Then you will have to clean the place
- Then you will have to collect flowers, you have to decorate, garland, decoration, etc.
- Then you have to bring certain utensils and wash them, etc.
When you are doing all these things, these are all different activities:
- Collecting flowers is a different activity
- Making sandal paste is a different activity
- Like that, different activities
But all those activities are held by one central thread. What is that? Let us say Krishna. So:
- The flowers are for Krishna
- The fruits are for Krishna
- The sweets are for Krishna
- The cleaning is for Krishna
- The decoration is for Krishna
- The garlands are for Krishna
- New cloths are for Krishna
- Everything relates to Krishna
So what is happening? Different activities, different thoughts, but that which binds centrally is the thought of God.
The Evolution Through Puja
That is God puja. When a man goes on doing for a long time, then he doesn't need to do it. Why? Because naturally he evolves—God becomes prominent, other things become secondary. That is the purpose of Puja.
So some people say, "I am Krishna." How did he start his spiritual life? Puja. Temple was built for him. First he refused to take [the position], afterwards his eldest brother Ram Kumar had taken up, then he himself had taken up. And then very soon—the only difference is, we take janmas, but in his case, very soon, his mind had become completely [absorbed]. He doesn't need all these things.
How long do you need that pole vault? At that time you should not take it, otherwise you will not get anything. Pole vault—it is a help. Take the help, leave it.
And one day he came out and said, "I will not do any more Puja. I won't be able to do, because what is the purpose of Puja? To see God everywhere. And I am seeing God everywhere."
Guru Nanak's Realization
You know Guru Nanak? One evening, [he] wanted to enter into a temple to witness the Aratrika. He was in such a condition—dirty, you would smell him, perhaps his clothes were not washed. So the Pujaris refused to allow him to enter.
He came out. By that time it was dark. He looked up—the stars started appearing. Then he burst into this song: "Gagana Maya Thala"—the whole Akasha is Thala. "Ravi, Chandra, Deepak, Bane"—the sun, the moon, the stars, they were doing Arati 24 hours.
So in the Arati, we show the lights—the sun, the moon—day and night they are doing Arati. You are only doing for 15 minutes, and they are doing for 24 hours for the Virat.
And then afterwards, all the flowing rivers, all the rains that come, are doing Abhisheka. They are offering you the water. And all the flowers—they are offering it for you. So the whole world is clothing you, these beautiful decorations. Everything is a decoration.
And the Vayu Devata, 24 hours, he is doing Chamaram for you. How much time can you hold this? After 15 minutes your hands will become tired. And how much time he is fanning you? 24 hours non-stop from birth to death he is fanning you—"this is my child."
What puja can you do compared to this Ganga Jale, Ganga Puja?
So what is the point? He burst into the song. He realized everybody is worshipping God only. We are also worshipping God; we are thinking we are not worshipping God. This is the puja tattva.
You are seeing for whose sake? So puja—what does it do? It is a vehicle of devotion. At the same time, it concentrates the mind. So that is the usefulness. It makes us move from Gauna Bhakti to Para Bhakti. But some people, even after reaching, they enjoy it so much that they do it themselves. This is the opinion of Veda Vyasa.
Second Teacher: Garga - The Path of Katha
Katha, Disha, Iti, Garga
There was another great sage. He says that [the first way] is external, but this one is Vachika. Vachika means what? Verbal. So you talk about God, you listen about God, you sing about God, and you listen to all the discourses—all related to God.
Katha, Disha, Iti, Garga. Garga is of the opinion that one should listen to the stories of God.
The Story from Ramcharitmanas
It is a very beautiful incident in the Ramcharitmanas. Sitarama was banished to Dandakaranya, so he goes along with Sita and Lakshmana. Now Sita and Lakshmana were not banished—voluntarily they accompanied.
What is the secret? Where there is God, there will be Dharma. Where there is God, there is also Bhakti:
- Sita represents what? Bhakti
- Lakshmana represents what? Dharma, good behavior
You know why? I tell you, these are all secrets—not so secrets, but secrets for those who don't know.
Then, you know, Sita sent Rama [after] such a golden deer. He said, "Such a thing doesn't exist." "No, no, no, I saw it. You go and bring it to me. I want it." So Rama reluctantly went.
A cry was heard: "Ha Sita! Ha Lakshmana!" Then Sita mistook it—Rama was being defeated, and then he needs help. We know the big story. She accuses Lakshmana: "You are after me." It's a horrible thing.
Anyway, so Lakshmana went out. What did he do before going? He said, "If you don't go outside this [line], no harm will come to you. But if you step outside, then immediately harm will come."
Ravana came. He cannot come inside, and he came in the garb of a monk—Rishi, Muni—like that, a monk. And this lady [said], "Give me alms." "Please come inside, I will give you." "No, you have to come outside."
She should have suspected why he was not able to come inside. So she believed, because when the Vinashakale, Viparitabuddhi. So she stepped outside. Immediately—to the whole earth also—so beautiful, you know, he can't touch her, so he had to dig like that, like a huge tanker digger, and then the whole earth he put on the Pushpaka, and he was going like that.
So what is that Lakshmana Rekha? Dharma. If you don't go outside Dharma, no Adharma [can touch you]. Dharma and Adharma are completely opposed, so Adharma cannot harm you unless you go to it. And she unfortunately went outside. This is the reason that is called Lakshmana [Rekha].
Where there is Brahma, there would be Dharma. And where there is Brahma and Dharma, there would be also Bhakti. Beautiful, these things.
Meeting with Valmiki
Anyway, so Katha Disha. Rama, Sita, Lakshmana, they went, they met Valmiki. And Rama asks very innocently, "Show me a place where we can live in peace"—because so many people were [following them]—"a lonely place, Ekanta, at the same time, beautiful place. Oh, Maharshi, you know this forest very well, so you [guide us]."
And then Valmiki smiles. "Ramaji," he says, "I want to ask you a question. First you tell me where you do not live, then I will tell you where to live." That means, "You are Paramatma. As Paramatma, where are you not?"
He says, "What a question!" If you show me that he is here, he is not there, then I can show you where he is here. But when a person is everywhere, where is the question of asking?
Then Hiranyakashipu did not understand. Then he says, "Is he in this Stambha?" Pillar. He says, "Yes, he is not only in the pillar, he is the pillar." Immediately he takes his Gada and breaks it. Immediately, Ugra Narasimha comes out.
But the point is: What is that pillar? Ego. Our ego—pillar is our ego. So what is the distance between us and God? Only pillar. Remove the pillar, and then...
What is the difference between Aham and Paramatma? Only Kala. What is Kala? Do you know what is Kala? Whatever is added to Aham is Kala—body, mind. In other words, there is no word excepting body and mind. That is the only word.
Like that. But then Rama smiles. Then Valmiki tells... one thing. Three pages Goswami described:
"O Rama, dwell in the hearts of those people who are never satisfied, even after hearing your stories a million times. The more they hear, the more they want to hear."
Wonderful description. That particular [passage]—find out in the Ramcharitmanas. It is there. Now Google, internet, all these things free. Goswami Tulsidas had written this one. It is called Ramcharita Manasa. In that Ramcharita Manasa, Rama meets for the first time Valmiki in Dandakaranya. Then this conversation takes place.
Then what does Valmiki tell? All the good spiritual qualities a person needs to obtain in order for God to dwell in his heart. Bhagavad Gita also tells, Ramayana tells, Bhagavatam tells—everything tells. But the way he presents it in this beautiful, attractive way—that is it. You enjoy God in so many ways. That is what is Katha Vishaya.
Garga, the Garga must have been a great Bhakti teacher, teacher of Bhakti, like Veda Vyasa.
Is Veda Vyasa a teacher of Bhakti? Veda Vyasa is a teacher of Bhakti. How do you know? The whole Bhagavatam came because of his not having peace of mind. "You have written Mahabharata, you have written Puranas, written so many things. Are there no Bhakti Puranas?" It is only another way of telling—not that he did not have Bhakti. "You did not specifically devote your life for describing Mahavishnu's Kathas, Avataras and Glories."
Then who is...? What are his Glories? Then Narada gives the whole lot. Then he put it, expanded it, which came to be known as Srimad Maha-Bhagavatam. Beautiful, really beautiful. Each Skanda, specially Rasa Panchadhyaya—five chapters devoted to Rasa Leela—marvelous. Sukadeva himself is teaching to whom? Parikshit Maharaj.
Anyway, so Veda Vyasa is telling Puja Disha. Garga is telling Katha Disha. Katha means what? Anything related to God. "I want to hear about it, I want to listen to it, I want to talk about it, I want to sing about it. If I do some Yatra, Natakas, it should be only about God. Anything other than God, I don't want to do anything."
If a person can develop this kind of Anuraga in Kathas, then he is on the way to obtain Bhakti.
Third Teacher: Sandilya - The Path of Atmarati
Atmarati Virodheneti Sandilyaha
So what is this one? Atmarati Virodheneti Sandilyaha. A man should be always aware... There is a switch there. First, Atmarati—a person must be absorbed in Atma. Atma here means not body, mind—Paramatma. So whatever is inimical to thinking of one's own real Self, so a person has to devote his life so that anything opposed [to spiritual progress], discard it; anything favorable, accept it and improve it.
What we call Satsanga. What is Satsanga? Anything that makes our mind go towards God is Satsanga. Very interesting word by itself.
So three teachers he quoted:
- First one is Veda Vyasa
- Second one was Garga
- Third one was Sandilya
Sandilya was a great Rishi. In fact, our Swami Harshanandaji has translated this beautiful Sandilya Bhakti Sutra with commentary. Very beautiful.
There are many other teachers, of course. Narada was the greatest teacher.
Narada's Own Teaching
So what about Narada? He himself says: "What is my opinion? I am expressing." Why did he express other people's opinion? He was not fanatical saying, "I am the only teacher." There are so many great teachers. And Narada will not accept a person who is a professor in a department—a person who himself is well known as a Bhakta to everybody.
Naradastu, Tadarpita, Akhila, Acharata
Whatever a person does through Kayika, Vachika, Manasika—Akhila Acharata—Tadarpita means they must be totally dedicated to God.
The Example of Brother Lawrence
There was a very great Christian saint called Brother Lawrence. He was not a very learned person; he was a lame person. Then he had marvelous spiritual experiences. Later on he came to know he was a great teacher. He had not written any book.
When his name and fame by word of mouth was spreading, one bishop came because so many people claimed [his greatness], so he wanted to examine. The moment he started associating with Brother Lawrence, he was a bishop—this was like a small Brahmachari who joined right now, that is why he is called "brother"—immediately he fell down at his feet and said, "All my Bishop-hood and others are completely useless. You are the greatest person."
So for a few days he stayed and he recorded everything. And those records had been published now: Letters of Brother Lawrence, Practice of the Presence of God. Have you heard? Practice of the Presence of God.
There he says one particular statement which is so marvelous: "I will not lift a straw but for pleasing God." That means, "I will not do anything if I think it is not reminding me of God, if it is not for the service of God. I will not do anything."
Such was the statement. Every Bhakta—he will not even eat if it is not for the sake of God. You may say, "Then he has to eat; his body will not survive." Yes, but the very purpose of this body is for whose purpose? Serving God. This is the attitude.
So if a person is sleeping, is it for his sake or for God's sake? For God's sake. You know what he says? "May I sleep well, so that tomorrow morning when I get up, joyfully, with full alertness, I can devote myself to God. If I don't sleep well, then tomorrow, whatever I do, I will be sleepy."
So:
- If I lift my hands, that is Arati
- If my legs move, that is Pradakshina
- When I am breathing in and out, that is Pranayama
- And then when I am lying, Nidra Samadhi Sthuti
That is the spiritual attitude we have to develop.
The Anguish of Forgetting God
That is what Narada is telling: Naradastu tadarpita akhila acharatha. And then he says something very [important]: Tad vismarane—if I forget, if any devotee who claims to be a devotee forgets God for a moment—tad vismarane, parama vyakulatha—tremendous anguish of the heart will come. "Why am I doing [this]? Oh Lord, why did I forget? What a terrible thing I have done!"
Just imagine—not [an] appropriate example—suppose a mother is walking, and she is holding her small baby, playing with her. And then she did not see there was a ditch. She missed her foot, and then she falls down. The head of the baby is smashed against the pavement of ditch, and the child is dying. What would be the condition of the mother at that time?
Just imagine. You have to imagine. What would be the condition of the mother at that time? Parama vyakulatha. "Oh my God, what did I do? I have done what I should never have done—not taking care, not [properly watching while] playing with the baby. But I have to forget the baby when I am walking."
If a mother is sitting, then forget the whole world. But if a mother is driving, what should she do? That's why sometimes I advise my students: "Shall I repeat God's name?" "No, no, no, pay attention to driving. See, you can think of God after you get up, get down. Then you do whatever you like. No longer [are] you in the car."
So many foolish fellows—that is how accidents happen really. Whether we are there or not, is it not?
So, tad vishmarane parama vyakulatha. A bhakta cannot live without God, like a dehi cannot live without prana. Like that he cannot. Tad vishmarane parama vyakulatha iti.
Examples of True Devotees
So these are some of the points we discussed. He was a bhakti teacher. Katha Sutrani—here in this [teaching], Vyasa [spoke of] puja, Garga is katha, and Sandilya is atmarati avirodheneti. So whatever helps us to move forward towards God, you be completely absorbed in it. And whatever puts an obstruction to it, [of] that completely you pay attention. Because if you don't pay attention, your mind will naturally—like purva samskara—it will be going like that.
Anything that will...be careful, be alert, watch yourself. See whether you are going towards God or not. Atmarati means you must delight only in Paramatma and nothing else. That is what it says.
Are There Examples Today?
Astu evam evam—naturally anybody, as though Narada was teaching it to some students, as though they were putting a counter-question at this point and says, "Sir, your talk is very fine. Are there any examples? Because we have to see an example. Science says, 'You have talked very finely about theory of relativity, but can you prove it?' So we also say, 'You are talking about it. Is there any devotee? Is there any sadhu? Is there a yogi whom we can see all these things manifested?'"
What was Narada's answer? Astu evam evam—not one, plenty of examples are there. There are so many bhaktas. Really. Of course, they don't come into our purview. Those who go to big namas and other things—don't trust them. Biggardi nama—you should be cautious about them.
A devotee, a sattvika devotee will not want anybody to know he is a devotee of God. Who says? Shri Ramakrishna says: "The more devotion enters into life, the less we are likely to display it."
So another thing also is there: Vidya dadaati vinayam—the more learned a person, the more he will be humble. So the more a person advances in devotion, do you know what happens? The more hesitant he becomes to show off his devotion to others. Because he understands: "That person has more devotion than me. The other person has got more devotion than me. So in comparison with them, I am nothing." So that vinaya automatically comes.
And bhakti is also nothing but vidya—knowledge. Vidya means what? Knowledge. What is the knowledge? The more we think of God, the more we are astonished: "Is it ever possible for the finite to ever reach the infinite? I am a small fellow. Without [His] grace, I will never be able to reach You."
Shri Chaitanya's Sikshashtaka
And we will also quote Shri Chaitanya Mahaprabhu's Sikshashtaka later on. So there is one verse there. Ashtaka means eight verses. Sikshashtaka means eight verses on spiritual instructions. There is one [verse] there.
So: "Lord, You have created infinite names, so that if there are infinite number of people, each one of them can choose which name. And You have deposited the infinite power in each name—not in one name, otherwise [there would be] difference. 'Oh that name, it's okay, but it doesn't have this much power.' No, every name—Vishnu sahasranama, Shiva sahasranama, Lalita sahasranama—every single name has the same power like any other name.
"And You have not instituted any particular time, any particular place, any particular condition. 'You have to take bath, you have to put on fresh clothes, you should not be muddy'—all these things, nonsensical things. So these fellows, they are all absorbed only in this external.
"Oh Lord, You have not put any condition. You are sick, you are healthy, you are lying down, you are walking, you are doing something—any condition, you have the right to [call on God]. Even though You are so kind, I have not developed the devotion to even one particular name. How unfortunate I am!"
So beautiful, this Sikshashtaka.
The Hidden Nature of Advanced Devotees
So what is... plenty of examples are there, plenty of devotees are there. Now the question comes: Do we have such people now, or is it only Narada's time, Dvapara's time, Shri Rama's time, Shri Krishna's time? Not now?
Yes, plenty are there. But the problem is, those who are advertised—you know what is called now? Selfie. What is selfie? Selfish. "I want to see myself." Who wants to see, excepting you? Nobody wants to see yourself. That's why we are forced to see ourselves.
So this...plenty of devotees. The more they are advanced in devotion, the less they are likely to advertise themselves. Sattvika devotee, description. Rajasika devotee, description. Tamasika devotee, description—even by whom? By Shri Ramakrishna in the Gospel we get.
Tamasika devotee—you know, the whole world should know. And he is celebrating a puja, and then rajasika persons will put on a special silk cloth. There will be a rudraksha mala, and some of the malas are made out of gold. And this decoration is...everywhere there are beautiful [things]. And he will invite people, music.
Whereas a sattvika person—maybe dilapidated room, only one room, somehow the rain doesn't fall. Nagamahasaya's description. And then he sits [in] torn clothes, torn mosquito curtain. Whole night he is meditating; morning he is sleeping. People think, "Poor man, he must not have got good sleep, or he is plumb lazy. He wants to get up only at 12 o'clock." People don't know what he is doing whole night—samadhi.
Latu Maharaj, Totapuri Maharaj—you know what Totapuri Maharaj is doing? Daytime people used to move. Nighttime, as soon as nighttime comes—8 o'clock or something—he will make the Dhuni fire bright, sit down in Yogasana, and whole night he will meditate.
Latu Maharaj even worse! At least here he is sitting and meditating. What is Latu Maharaj doing? He lies down, puts one thick blanket. And people think... "You try, one day you try to do japam lying down. What happens? It is the quickest way to attain Samadhi—Apar Samadhi, not this [spiritual Samadhi]."
Latu Maharaj—he will not have one wink of sleep. Why? Because he has mastered, like Arjuna, like Lakshmana, mastered sleep. Mastered sleep.
So these people who are like that, they are very silent. They don't want any exhibition. When they come out, in fact, when they come out, people may mistake: "This person never goes to the temple, never bows down, doesn't do all those [rituals]." Deliberately they do [this]. Inside, they are like that.
A Beautiful Story About Hidden Devotion
Anyway, I am tempted to tell you a beautiful story.
There was a king and his wife. The wife was tremendously devoted to God. The king never takes God's name, never wants to hear God's name, absolutely no relationship with God. The wife was very chaste and highly devoted. All her japa, tapa is: "Lord, please make my husband a devotee of God." Like that she used to pray. Years and years passed.
So everyday they used to sleep together. One night what happened? Suddenly the wife got up, and she heard this constant whispering is going on. And then the king was muttering something, very, very aspashta. So she went near. Constantly, whole night he was muttering.
So immediately the [wife] jumped up with joy: "My God had heard my prayer!" And then she calls the minister and gives secret instructions. By the time the king got up, all the fellows were decked up, took bath, waiting like Tirupati Venkateshwara for darshan. Then the king got up and saw this wonderful music, and he asked, "What is happening?"
The wife was happily smiling. Then he called his minister and asked, "What is this happening?" "Sir, your wife, queen, had commanded us that it seems that you are a secret devotee of God. You are uttering non-stop the name of Rama. So in joyous celebration, we have declared this as a state holiday and celebrated."
The moment the king heard it, he said, "O Lord, why do you keep me alive? My secret has become public! I don't want to live any longer!" And immediately he gave up his body.
So that is the ideal of Shri Ramakrishna: A real devotee, as we progress, we want to become less and less ostentatious outside, but more and more we go inward.
That is the reason why we cannot recognize [them]. Only as they say, one thief recognizes another thief. Only one great devotee can recognize another great devotee. So there are plenty of examples. Astu evam evam—plenty are there.
The Example of the Gopis
"But tell us, sir." Yatha raja gopikana—so he says, "Just like, for instance, in the case of the cowherd Gopis." Raja gopikana.
Narada... Shri Ramakrishna: For Shri Ramakrishna, anybody is a devotee means they can be compared only to a Gopika. "Are you really a devotee? Then find out what is the nature of a Gopi." Gopi is the greatest devotee of God.
And we know, very briefly I will tell you, who are these Gopis? They are illiterate daughters of illiterate parents. That is what is called Gwala. They are third-class people—those who graze the cows and then bring them. Milkman's daughters.
The Origin of the Gopis
According to Shri Ramakrishna, when Rama went to Dandakaranya, 64,000 Rishis who were meditating on the Parabrahma, Nirguna Brahma, they derived so much joy by just seeing Rama. They never experienced such kind of joy even when they were meditating for so many years sitting in that Dandakaranya.
They said, "O Lord, we have never experienced such joy!" And you know what is the nature of joy? "I want it again! I want [it]! We will never leave you. We want to be with you. Your very presence gives us that joy."
Rama said, "In this incarnation, that is not my mission. You will be a hindrance. But in my next incarnation as Krishna, all of you will be born as Gopis, and we will be together, and I will make you blessed and blissful."
So this is what Shri Ramakrishna said, and this seems to be the truth. How do we know? Because in the Bhagavatam, I was mentioning Rasa Panchadhyaya—5 chapters on Rasa. So it is called Rasa Panchadhyaya.
What is Rasa? Rasa means the person who derives Rasa—that is called Rasa. Derives Rasa from where? Not from sugarcane, not from Rasagulla's Rasa—Divine Rasa. A devotee, when he is contemplating on God, the amount of joy that he gets—that Atmanyevacha Santushtaha—that joy is called Rasa.
Rasa is another name for God. Sometimes I make fun: "That is why South Indian Rasam is a direct manifestation of God! Rasam! You North Indian fellows, you don't know anything about God. Only South Indians know about God." So Rasam—our Rasam, South Indian Rasam.
And then these North Indians—you know, they had not recognized Swami Vivekananda. It was the Madras people—Alasingha Perumal and all those people—who really, really recognized the greatness of Swami. [You have to go and attend the party; you are the only person so far as we know.]
The Divine Nature of the Gopis
Anyway, the point is that these are 64,000 Rishis. Then Devas, then other Rishi Munis. Shrutis—it is telling. According to us, Shruti means Veda. Shruti is not a book; Shruti is another manifestation of God.
"Vedas, we have tried to describe God, but we have only used empty words. We never experienced that God. This is the best opportunity—we will be born as trees, as cows, as birds." And then they have outside [forms], inside full consciousness, enjoying the Leela of God—Krishna Leela.
You won't get this description about Rama, about Buddha, about Jesus. You won't get [it]. Only Krishna! That's why he is called Purna Avatara. He is also called Purna Avatara—greatest Avatara. Nobody can be compared to him.
The Nature of True Devotion - Gopi Consciousness
So that is the Vraja Gopika. Who is the Vraja Gopika? Tano mana dhana—totally absorbed in God. Like Ramakrishna says, like Rasagulla: you have put [it] in a syrup, it is floating in the syrup. Inside Rasa, outside Rasa.
Gopikas: inside Krishna, outside Krishna. Everything is Krishna. Krishna only. But thinking of you, we are quite happy. This is called true bhakti—Para true bhakti, representative of true bhakti.
So anybody who has got this kind of advanced bhakti is called a Gopika. That is why Shri Ramakrishna—the chief of those Gopikas is called Radha. And Shri Ramakrishna wanted to enjoy Shri Krishna.
So what did he do? He meditated upon Radha, became Radha. This is called Mahabhava. Again, these are very deep ideas. What is Bhava? What is Mahabhava? Vaishnava literature, devotional literature tells us what are all those things. We can discuss later on.
So there are plenty of examples. For example, sir: Yatha, Vraja Gopikana—like this group Gopikas, Vraja Gopikas, all the Gopikas.
Correcting Misconceptions About the Gopis
Then Narada is coming, telling something very, very important. You know what is he telling? If you think these Gopikas... many people think, we all think, that Gopikas were mere women. And they had Kamabhava. And they saw this beautiful personality called Krishna, and they were attracted. Attracted by what? Physical desire—Kama—like man and woman are attracted to each other. This idea might come, and many of us cherish that idea.
Even though we don't dare to express [it], for many of us they are very beautiful—what is called Miss Universes. Every Gopi is a Miss Universe. And Shri Krishna is the owner of all of them. This is the stupid idea people have got. Even Pandits have that idea.
Swami Vivekananda created... his talk on this, some snippets. So he says, "If anybody has got this much of lust, don't even go anywhere near [this topic]. You won't be able to understand. Ramakrishna is only a person who has become so pure—the idea of man and woman, that distinction had completely vanished. Only he will be able to have a glimpse of what is called Rasa."
We have to understand that in the words of these great people and Shri Ramakrishna. One day, Ramakrishna, when he was at Dakshineshwar, he called all his disciples. He said, "You sit surrounding me and then meditate upon this. This is Rasa Veda." Categorically declared. So this is called Rasa Veda.
The Gopi Gita - Evidence of Divine Knowledge
So how do we know they are not ordinary people? One is Narada is still in [the scripture]. I will give you an example also. First I will give you the example; after that we will go to this.
You know there is something called Gopika Gita—Gopi Gita, Gopika Gita. About, I think, 17 shlokas are there in this Rasa Panchadhyaya.
You know the background? All the Gopis went to Mother Katyayani and worshipped her. "Mother, fulfill our desire. We want to spend time with Bhagavan Krishna." They got God's grace. She granted their boon. And Krishna only granted their boon in the form of Katyayani.
So one Sharadpurnima—full moon day—and the whole Prakriti, nature, is in its most beautiful manifestation. Everybody was here. The description... I cannot give you the description. I will not give it to you now.
But Gopikas were doing various [activities]: some were milking the cows, some were cooking the food. The description goes on. Rice... void... the water has to be removed. So they just tilt the pot so that the water will go, and you put that Muchad so that only water will go; the rice will remain inside. So she was doing that.
One lady was suckling her baby. One lady was serving her husband. So she took something—either rice or curry—and that hand, it is halfway; she cannot reach. At that time, he went on calling. So the lady, she left and ran.
Another lady—a child was crying. I posted it three days back; you remember? One Kathak was describing it. So one child was crying. The mother was not at all conscious. She was only absorbed in Krishna. So wherever they are, they just ran.
Some people, they did not even dress properly. But they were not conscious of it. They all ran towards that Yamuna Teera—to the shore bank of the Yamuna. And their husbands, their brothers, and their children—they all started to hold them back.
Some of them were held back, and they gave up their body. Some of them could not be held back. That means all attachments are being cut. We have to remember that. If it is Kama Bhava, they will be frightened. They were not frightened. So they came.
Krishna's Test of the Gopis
And then Shri Krishna started playing games with them. He said, "O ladies, you are all married people, and what will the society say that you have come at night to meet a young man like me? No, no, no. This is not [according to] scriptures. Don't tell. Please go back. And it is also full of wild animals, and it is a fearful place." Like that, he went on telling.
[The Gopis] said, "Krishna, do you think we can go? Do you think we have come to go back? Even you cannot stop us. Don't tell all those nonsense." It is a bracket. "So stop that bunk. Let us play together." Like that.
And you see, they started. Then what happened? Ahamkara came. What is the Ahamkara? "That we worshipped mother Katyayani, obtained a boon, got Krishna by our efforts." This is called Ahamkara. You can't get God. Only God's grace can give us to God.
As soon as that pillar came, Krishna disappeared. The moment Krishna disappeared, all Ananda gone. They fell down from Mount Everest. They realized—because it was Krishna who threw them down. So Krishna's touch will not go in vain. They became awakened.
Then they said, "It is because of our ignorance, egotism, we lost Krishna." Then they started singing. It is called Gopi Gita—seventeen verses. Like that it goes. Beautiful song.
The Divine Knowledge in Gopi Gita
Then one of those verses tells us whether they were illiterate gopis or those who were swimming in the joy of Samadhi:
"You think you are the son of an ordinary milkmaid? No. Not the son of a Gopika called Yashoda. You are not the son of a Gopika called Yashoda. Then who am I? You are the inner witness in every living creature." That means, "You are God, plainly. You are Paramatma." Like that. "You are not even Krishna. You are Paramatma."
That was the knowledge with which they came to it. See? All the verses indicate their understanding of them.
"Who are the greatest danis? Those who spread your glory. Narada, for example. How can he be? Because any kind of dana helps you in a very small way, only for a temporary time. But those who spread your name, they are helped forever. All their wants are fulfilled at one stroke, forever." That means, "If you get mukti, after that what is there for you to desire?" That is the understanding.
Bhuri da jana—Bhuri means infinity. "They are the greatest. Who? Those who spread your name." This is part of the Gopika Gita.
The Transformation of M Through Ramakrishna
And M, when he came to Sri Ramakrishna, and he was a very depressed man—he wanted to commit suicide. But when he came to Sri Ramakrishna, all those things totally disappeared. And his whole life was transformed. Not only that, he realized, "I am eternally related to Sri Ramakrishna. And now I have a mission to fulfill."
What is that mission? To note down, and not to forget, not to add anything. M did not add anything to Sri Ramakrishna's words. He had that beautiful [memory]... Sri Ramakrishna used to talk in village patois. So that village patois itself he had written.
Sri Ramakrishna used to use very few verbs. You know, very... What is that? Sankshipta—very short, cut sentences, but anybody can understand. So M had heard it. That's why that language is a unique language. And so many people study the literary merits of Sri Ramakrishna.
Even Swamiji appreciates it. He said, "In those days, one sentence used to go this big. Your Aurobindo is the greatest, you know. Ten lines. By the time you start somewhere, you come to the second line: 'Where am I, in a deep forest, where you don't see anything?'" Like that.
The Return of Krishna
So as soon... "Oh Lord, our ahankara, chirakala—forever—has been destroyed. You are the only one who could destroy [it]."
And then Bhagavatam gives such a poetic description. Immediately, Sri Krishna appeared. "Appeared" means what? Where did He go? He did not go anywhere.
You know, Sri Ramakrishna was one day talking: "You see, we are so near, but you can't see my face." Where did Sri Ramakrishna go? He did not go anywhere. But you can't see because nobody can see because there is this Maya curtain. This beautiful curtain is there. It is showing so many other things, you know. It's not a blank curtain. All the virtual reality is going on there.
So as soon as ego has been removed... What type of Krishna? As though He came. What type of Krishna? Manmatha. You know what is Manmatha? God of love—Kamadeva. He is called Manmatha. Why is He called Manmatha? Like, you know, churns the mind. That is called Manmatha.
But Manmatha churns our mind. But Sri Krishna churns His mind. Sakshat Manmatha Ki Yata. So He is also called the father of Manmatha.
Manmatha, you know, was cursed by Shiva, reduced to ashes. Rati Devi goes: "Lord, what have you done? Without my husband..."—Rati Devi. He says, "Alright. He will be born. When Krishna takes incarnation, He will be born. Then He will be born. Again He will get married to her."
How many times these fellows are getting married, God alone knows. Anyway, that is one of the [stories]. He is the father of Manmatha.
In spiritual sense also, who created Manmatha? Before Manmatha came, who was there? God was there. So that is why... Brahma's father, you know—Lord Vishnu—is Brahma's father. You know that? Lord Vishnu, Nabhi Kamala is there. And who is born of that Nabhi Kamala? Brahma.
Then Narayana told him, "You start creating." That means our creative power—the creative power of Vishnu is called Brahma. The sustaining power of Vishnu, Paramatma, is called Vishnu. And the sustaining power of Shiva—Pralaya, Pralayakala—that is the power which unmanifests the manifested things, that is called Shiva.
Three functions: Brahma, Vishnu, Maheshwara—not this one. So that is the rahasya, this Rasa Leela.
The True Understanding of the Gopis
Narada is telling: If the Gopikas did not know the glory of Sri Krishna—that He is Bhagavan—it would be like a public woman running after any desirable, any rich man. No, they are not like that. They were fully aware. Who do we know? Just now I told you too.
That is what He is telling: They never forgot His glory. But at the same time, they don't want to remember that glory. They don't want to remember that glory. Because if they remember, "God, this is God," you cannot go near Him. You can only live from a long distance.
Arjuna—he was devoted to Krishna. But this Bhagavan's Rupa has come. He said, "No, no, no. I am frightened. I don't want this. I want to love you. I want to behave with you like a friend. And it's possible, don't you? I want to see you in that old form."
Sri Ramakrishna says: "A bhakta doesn't want to see ten hands, not even four hands, not even two hands." It's beautiful. So wonderful, you know, Narada has [described] devotees.
Closing Prayer
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.