Full transcript (Not Corrected)

Opening Invocation

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

Narada Bhakti Sutra Discourse

The Divine Nature of Each Soul

So, earlier Narada wanted to tell us something very important. What is it? Each soul is potentially divine. Divine means that is a very generic term - it could be each soul is potentially a jnani, potentially a bhakta, potentially a yogi, and potentially a nishthama karma yogi. Why? Divinity is the real nature.

Two points here: how that divinity can be manifested depends upon each individual's what we call propensity, and that is the only way for him to manifest his divinity. These are the two points.

Divinity - manifestation of divinity is the goal of everybody, including sakama karmi. That's where the jnani yogis have gone completely wrong. They were condemning the earlier part of the Vedas as total maya, and though the later part alone is the real Vedanta, that's why the very name Vedanta means three Upanishads.

No, Hiranyakrishna had come and clarified that one through Vivekananda. He declared: "See, if a person wants to become a PhD, can he go directly into the PhD, or he has to go to the nursery and all those things?" That foundation should be there. So the first part of the Vedas gives us the foundation, and the last part of the Vedas gives us a takeoff point.

The Spring Board Analogy

You know when people want to jump into the body of water - spring - there is a spring bowl. They run to the last point of the spring bowl, and then they dive in. It is part of the Olympic games. Without the spring, that particular expression of force, water does not arise.

Similarly, pole vault - they have to practice with the pole. There is tremendous technique there. How to use the pole - you know that height they go: 12, 15 feet they will go, or even more, I think. But the real technique comes once they reach that height - they should not carry the pole; they should leave that pole.

So the first part of the Vedas is like that. It helps us to enter into the second part, which is called Upanishad.

The Four Paths of Spiritual Development

So two points we have discussed:

Each one of us is potentially divine - it is there as potentiality; it has to be manifested
The only way that we can do it is to make one of these four paths

That is where the whole Narada's Bhakti Sutras comes into prominence. So he wants to emphasize that Bhakti is not something new we have to acquire.

What is Bhakti?

In Bengali there is a beautiful verse:

"Atma Indriya Priti Iccha Dhore Kama" - What is Kama? The desire to enjoy oneself with everything - means satisfaction of the sense organs alone is called Kama.
"Krishna Indriya Priti Iccha Dhore Prem Nal" - Same thing you do, but now the person is not doing for his own sake but for the sake of Krishna.

If this food can give Krishna happiness, then I cook for him. If my dressing well is pleasing to Krishna, then I will dress myself well. Whatever I do is not for my own sake - that is the point we have also discussed.

The Example of the Gopis

The "Nasti Tasmin Tat Sukhe Sukhitvam" - earlier sutra is there. So citing the example of the Bhaja-gopis, they are completely aware of the glory that Krishna is Bhagwan. If that knowledge of the godliness of Krishna was absent, he is just an ordinary person.

What makes a Krishna God or Man? If I know Krishna is God, that knowledge is what makes him God. If I don't know, even if he is God, if I don't know, he will be considered as an ordinary man.

So many people saw Shri Ramakrishna - not only they did not see godliness, they did not even see normal human being. They thought there is something wrong with him; they complained.

The Psychology of Relationships

So our relationship - how we see the other person - that makes a lot of psychological sense to me. Suppose here is a woman; she is married and her husband is most selfish fellow, most cruel fellow. But if she considers that "this is my God," she will be a happy person, whatever be the opinion of the other people.

So our knowledge of both ourselves, what is the other object, and what is the relationship between us two - that makes a lot of difference.

The Contrast with Selfishness

So Narada is quoting: there are examples, plenty, a lot of great devotees who are like this. So then he says, if that knowledge is - if they are bereft of that knowledge - public women have no love; they only love their money. It is profession: "I will entertain you, you take from me what you want, but I want from you only." There is no loving relationship; it is a commodity, just like that.

Then he says, you do not have that idea whether "I am making this person happy;" "I am only making myself happy." That is called selfishness - what we call selfishness. "I don't care; the husband doesn't care what happens to the wife. He says, 'You are there for my pleasure, that's all. I will look after you just as we look after cows, but for benefit I am getting from you - milk and other things. That is why I feed you very well.'"

A sheep man fattens a sheep - out of love for the sheep? Because he wants to - like, you know, "I love sheep, lamb chop" - that is how it will be.

Whereas in this bhakti, it is the person merges himself with the other, identifies himself with the other. So that is how bhakti helps us - it is natural, it is easy, and most of us are emotional; therefore, that is easy.

The Psychological Law of Potentiality

Now here is a wonderful psychological law: if something is not within us, it will never come out. That is what he wants to say. If something is not within us, it will never come out.

If knowledge is absent, then knowledge will not come out.
If devotion is absent, devotion will not come out.
If intelligence is not there, intelligence is not coming out.
If music is not there, any amount of - that's why you say, "donkey, go on beating it and teach it" - you can practice it; it is not going to happen that way.

So if a person has already within - that is called potentiality - then it will come out.

Three Examples of Natural Potentiality

That is what - three examples:

1. Raja (The Prince Example)

What is the example of raja? A prince was lost in childhood and he was growing up with foresters and beggars, and later on he was discovered, found out, identified. Then he did not become raja newly. He was not a raja, but he became a raja? No! He was a raja; he did not know, others did not know, nobody discovered.

That means you are a bhakta. If you are not a bhakta, you are never ever going to become a bhakta.

2. Griha (The Home Example)

Similarly, a person who was accustomed to the comforts of home - very nice home - he had to be absent from home for a long time on some business. Then he comes back. Now newly he is not gaining anything. The moment he comes back, he resumes what he was already.

He was going through all sorts of difficulties. You know if you go to some other new place - new food, new climate and everything, language is new, culture is new - you will encounter what is called cultural conflict. But when you come home, you feel "this is my home."

That is how I feel when I came back after so many years. Sita was only 14 years - 14 years from home. After that, when she came home, did Rama become a raja only after coming back, or was he a raja earlier?

So this is the griha - means house. So all the comforts of the house - the person's own. But for certain time, he just resumed his normal happy life as soon as he came. He did not get anything new. This is another example of natural potential bhakti.

3. Bhojanadish (The Food Example)

This is a very beautiful sutra. What does it mean? You are hungry, you take food, and you feel happy. Now did taking food make you happy? That is the point - important point.

No! What were you before taking food? You were quite happy. Then hunger had come, and that made you deviate from your happiness. And what did food do? It took you back to the state which you were there earlier.

So what was the function of the food? Remove the hunger. So you were very happy, then you became hungry, then food came, and then again went back to the normal state.

Chandrashekhar Indra Saraswati's Clothesline Example

From Shankaracharya Chandrashekhar Indra Saraswati, he gave a beautiful example. He gave the example of a clothesline - you know the string. It is straight. Then you put one cloth; becomes slightly bent. Put another cloth; becomes little more bent. Put 10 cloths - you know wet cloths could be quite heavy - so it becomes bent.

As you go on removing one after the other, it slowly regains its original natural shape. And that is what he said: every desire is like a cloth. Before that desire, we are completely happy persons. The moment the desire came - so 100 desires came. One desire you remove, and to that extent you regain back your happiness. Beautiful example!

But then some Prabuddha disciple will put a question: "But it is never regaining!" Yes, it is never regaining because you remove one desire and you put another 10 desires - not 2. Every desire - you put another 10 desires. So it is going down and down and down.

Why We Don't Experience Pure Bliss

So this is a beautiful understanding we must have. Why is it that even though we are hungry, we take nice food, but we are not happy? Because the other desires are there.

What is the desire? "I am frightened that my job is stable or not. I am frightened whether my friends - they will do some harm to me. I am afraid whether my house is going to fall down or not." All these considerations are there.

Temporarily, for a few minutes, one desire is removed, but the other 100,000 desires are hanging. That is why we never experience the pure bliss, excepting in deep sleep. Deep sleep - everything, all the bhutas are waiting outside. We are, as it were, in the Ganges, and happily we are there. But they are all waiting. The moment you come out of the river - that means the moment you wake up - all the desires, the path will fall down.

Meditation and Dealing with Disturbing Thoughts

So Triyandhi has also told this example - beautiful example. During meditation we are disturbed. How to stop that disturbance?

He said: when you enter into your shrine room, you tell, "Hey worries, fears, desires, don't disturb me until I come out. You wait. Put a sign: 'No entrance.'" And if you practice slowly - you have to practice - "I don't want to think of worrying thoughts. I don't want to think negative thoughts. I don't want to criticize anybody. Anything is here is me and God."

That's what Yatiswar Maharaj used to tell: if a disturbing thought comes, what shall I do? He says, "You imagine that you are swimming in an ocean of Satchidananda. If any disturbing thought comes, forcibly drown it in Satchidananda."

That means that is also a good thought, because if you put a piece of cotton in oil, what happens? It will be full of oil. So any thought - put it, associate it with God. Even worrying thought - also associate it with God. Then so long as you can maintain that, it will not trouble you; it will only give you happiness.

Practical Technique for Transforming Thoughts

So this is how, until you finish your meditation, specify the time - don't allow it to come. So how can it be done? Concrete example:

See, every negative thought is associated with a negative object. There is no thought without object. So you are thinking that sweet is very nice. But the moment you utter the word "sweet," there is an object in your imagination, and that usually would be your favorite sweet.

So this thought is coming when you are meditating - it is an obstruction. What to do? "This is a beautiful sweet; Thakur will be very happy if I can offer it to him." Imagine - in the beginning it looks artificial - but imagine: "I am offering the most wonderful sweet to the Divine Lord," and now that sweet has become prasada.

So if you practice it, that is how slowly you can do it.

The Essence: We Are All Potential Bhaktas

So these are the three examples. What is the essence of all these we discussed? That we are all potential bhaktas. That means bhakti is there, and therefore take to the path of bhakti.

So psychologically - it is my interpretation - we are emotional. Emotionally, not only we are potentially emotional; we are practically emotional. So what is bhakti? Emotion turned into devotion - that is called bhakti.

Emotion - without emotion there would be no devotion at all. Only when emotion is directed towards the world, it is called worldliness. If it is directed towards God, it is called bhakti. As simple as that.

Freedom from Body-Mind Identity

A person who is a mumukshu - that one who wants to become free from the shackles of the world. World means we need to understand only two things: body and mind. We have to be free from body and mind.

So will you commit suicide? No, it is not the suicide. It is to make us understand that let there be body, let there be bodies, let there be minds - not one but thousand - it doesn't matter. But the feeling "I am the body" and "I am the mind" - that is the problem.

Practical Example of Non-Identification

I will give practical example. Four of us are sitting here. Don't you think all four of us have got some worries? So all your three worries of all three of you - is it affecting me? Why?

So take first: all three of you have bodies; you have bodily related problems. I am not affected; my body is not affected. I see the body - you are not imagination to me. And what is the reason I am not suffering from your problem? Because I have no identity with your bodies. Neither you have any identity with my body.

So the next is mind: happiness, unhappiness, worry, and duschinta about future - "what happens, what is going to happen" - all these things are there. Only sometimes we suppress them. So I am not suffering from your worries; I am suffering only from my worries. Why? Because I am identified only with my mind, not your mind. You understand?

So I am a jivanmukta with regard to the whole world. Only when it comes to body - my body and mind - I am a bhakta. And that is called samsara. I want to be free from this - free not from body and mind; free from the identity with the body and mind. That is the important point.

The Path for Different Temperaments

So that is what "tasmat" - therefore "sa" means bhakti "eva grahya" must be adopted by "mumukshu vihi."

So two important points: there may be some people who are fit for jnana marga. "Tasmat saiva grahya mumukshu vihi" - those who are fit to undertake jnana marga, they should adopt jnana marga. Those who are adopted to yoga marga, they should adopt yoga marga. Those who are of the nature of karmis, they should adopt karma marga.

But most of us - we are people who are identified with body-mind. That is common to everybody. Identification with body-mind is called samsara, and that is common to jnanis, yogis, karmis, and bhaktas.

But getting rid of the body-mind identity - not getting rid of body and mind - that should be the goal of whatever path we are taking. But easiest path is bhakti marga. That is the meaning of it. Therefore, those who are desirous of liberation, they must accept only bhakti marga.

Chapter Three: Bhakti Sadhana

OK, wonderful advice. What is the marga? What is the path? "Kriti yo dhyaya bhakti sadhana."

Now we have entered into third chapter of the Narada Bhakti Sutras: Bhakti Sadhana. What is this chapter about? The path is how to develop bhakti and ultimately which will take us out from this world itself. World means bandhana, samsara bandhana, maya.

The King's Return Example Explained

"Nathena raja paritoshaha" - so when a raja, a king, he went out for hunting and he was suffering from thirst, from lack of proper food and all those things. So when he comes back, he is not really feeling "I have gained something new." He was already a king; he came back to his kingdom.

Either he was discovered, or he was lost, he was away. When he was away, was he a king? When a king forgot that he was a king - in reality he was a king, but in practice he was not a king. He was a beggar, he was a forester, he was whatever he is accepting, being a king.

So then when he comes to know, he doesn't say, "I am so grateful to God; he made me a king." What does he say? "I am already a king. God's grace helped me to know that I am a king."

That's what "nathena" - by regaining his kingdom - "raja paritoshaha" - raja is not especially happy.

Ramana Maharshi's Dream Example

Another example also Ramana Maharshi gives: There was a prince, and he was sleeping. He was married, his wife was there, he had nice food, and then suddenly he was dreaming. Somebody caught hold of his hair and dragging him through cobbled roads and took him to a dungeon which is full of darkness, foul smell, and scorpions and flies and all those things. Put him there, bed him there.

And then after some time he wakes up, finds himself where? In his dreams, supposing he dreams - this is my imagination - suppose he dreams that some person goes there and so: "King, shh, shh, shh, don't make noise. I will take you to your..." this one. And the king, of course, he is grateful for any - every little helps. And then you take him to a secret door to his own palace and leave him there.

And then he wakes up. And suppose he knows you - will he rush to you and embrace you and make you part of his kingdom partner? Will he make you? Because he is thinking that somebody dragged me to the dungeon - that is his own thought. He is thinking that you have come and rescued him - he is also part of his own thought.

Then he only says, "What a stupid fellow this is."

The Food Example Revisited

So by eating one's own food, a person will get free from hunger, but the happiness is not coming. That is the point. Happiness doesn't come from the elimination of hunger.

"Kshut" means hunger. When you are hungry, when you are eating food, you feel very happy. What is our mistake? What is the mistake we commit? "Food has given me happiness."

Actually, food has not given you any happiness. Food only removed the unhappiness. And before you became hungry, what were you? Happy or unhappy? This is the meaning.

Again I told you that each soul is potentially a bhakta only. But we have to be grateful - that is what you have to say. Guru comes and tells you, and then afterwards you tell to the guru: "What, after all, did you do to me? I was potentially divine. You only told me that I am potentially divine. And when I realized I am divine, I thanked you out."

Gratefulness should be there in the world, but really the guru cannot give you what you are not already. No man can make a person a king unless he was already a king.

The Prime Minister Example

Now I can also extend that thought, because you have to understand: there is a person born in a village, and then he is growing up. He even supplies chai to somebody to struggle in meeting his needs - daily needs. And after 40 years, 50 years, he becomes Prime Minister of India.

If that prime ministership was not there potentially with him, would he have become? So what is my point? My point is he did something great karma in his purvajana, and he also did something otherwise - why should he supply tea for running of all those things?

So he did both some good and some not so good also. So what was potentially what he needs is already there.

The Mango Seed Analogy

To understand this point: a mango seed - if you don't put it in the soil, it will remain a mango seed. At the moment you put it, it is not going to become a neem or apple or plum or pears - anything. It only will become a mango.

And there also, if it is Andhra avakaya mango seed, it is not going to become malgova. It is going to remain only fit for avakaya. It has its function.

But what I am trying to tell you: the king returned home, a person who had to go out of his home returned him, and a hungry man eating food - they are not the causes of these three examples' happiness. They only removed unhappiness produced from the separation.

Already he was a happy man; he was a king; he had a house; and he had food. He was a very happy person. But temporarily he was out. The temporariness has been removed from all the three. Therefore, he became what he was already. That is the meaning of it.

The Means of Attaining Bhakti

So what are the means, pathways to attain this bhakti?

"Acharyas" - so the great teachers of bhakti - "they are singing." Why they are singing? Because this is a beautiful word. That is why we say Gita: Shiva Gita, Devi Gita, Bhagavad Gita.

What is the meaning of Gita? "Geetam" - it is a song. Why? There is a difference between prose and poet. If it is prose, then it is a bit harsh. If it is poem, then it is very pleasing.

The Example of Love Songs

The same thing - you go and say: a man goes and declares his undying love to his beloved woman. Undying love - "we get married, we take a vow, we will love each other until death or divorce, whichever comes first." Undying love - what is that? "I will love only you and nobody else."

So "I love you" - it doesn't sound nice. "Pyaar, pyaar, pyaar" - like that he sings Bollywood song with all musical background, dancing. Moonlit night should be there, not midday song. When a person under those circumstances - all the audience pay for it; they all get such huge fees. Where from they are coming? From each one of our pockets.

OK, this is my dream. So "Gayanti," "Gita" - whatever is sung beautifully, rhythmically, poetically, etc., to raga, tala, shruti, etc., it simply mesmerizes us.

Who Are the Acharyas?

So who are doing the singing? Acharya. Who are the Acharya here?

The beautiful word "Acharya" - the word Acharya comes from "Acharati." The Acharya - he who really puts it into practice by himself - is an Acharya.

So what is that "Chara"? This word comes from the root "Chara." "Chara" means to move - "Charati." So move means he is moving in the path of spirituality, in the particular path of Bhakti. He is moving towards God.

Movement is always from one point A to point B, etc. So he is always moving. So an Acharya is not somebody who has already moved a great distance and he already knows all the way he goes through. He knows where there are dangers, he knows where there are shortcuts, he knows where a person can progress quickly - all that through one's own experience. Such a person is called Acharya.

So that is so much meaningful. That is why in the past, people have to go to Gurukula.

The Gurukula System

Gurukula means what for they are going? Every Shishya that goes to Gurukula - something very wonderful - Gurukula system:

First of all, the person has to go may be some miles away - Gurukula - so where Guru stays.
Whether he is a prince, whether he is a common poor man, whether he is a beggar - whoever goes there, they are all equal in Gurukula. First thing.
Second thing is they all have to eat whatever the Guru Patni has to cook.
The third thing is they are there for two purposes.

So one purpose is - the main purpose is - to know what is life and how to live it with some principles, ideas. And that person - idealistic model person - is called Guru, Acharya. That is why it is called Acharya. That is the meaning of Acharya: he himself is leading that life.

The Story of the Bhagavata Pandit

So if somebody says, "I don't lead that life, but you all come to me. Theoretically, as a professor of philosophy, I know all these things; I will teach you" - that is why Shri Ramakrishna's teachings are so marvelous.

A king wanted to learn Bhagavata. He employed one Bhagavata Pandit. And every day the man comes and explains. At the end of it, the man asks, "Oh king, have you understood?" The king asks, "Oh Panditji, have you understood?"

So the king was very sincere, not making fun. And the Bhagavata Pandit also very sincere man. He goes back and says, "Why did the king tell me whether I better understand myself before I teach? Am I missing something? Did the king understand that I am not teaching properly?"

Then he studied Bhagavatam again - the whole Bhagavatam. And the next day he went: "Oh king, I have studied." And at the end, again same conversation: "You better go and understand it."

Few days passed. Then one day the Bhagavata Pandit decided: "The king is not a fool. He is telling me exactly what I need to understand. What is it? What is it? What is it that I am missing in the Bhagavatam?"

He prayed to God: "Please bestow your grace. I want to understand what am I missing in the Bhagavatam."

Suddenly everything became crystal clear. What is it? "Oh Bhagavata Pandit, this world is anitya. You are going to teach is also for the sake of gaining some money. When your own life is in danger - any time you may die - what are you going to do?"

Suppose Bill Gates - billions of dollars - he dies. Is he going to take it to the other world? All of us like that. Everything - this very body - everything that belongs to the body had to be given. This is the first point.

Second point is: however beloved we are, the moment prana goes away, everybody wants to get rid of that body ASAP. Is it not a fact?

Third point is: if by chance they have to touch during this process, they won't enter the house until they take a bath. What a beautiful - this is - we are not talking something invisible, un-understandable. We know what is happening every day. Is it not?

So the Bhagavata Pandit understood by God's grace that this world is anitya. The only person being is God. So you better run after God, not to run after Rajas and others.

That night he understood. Next morning he sent a servant: "O King, thank you. I understood what is the meaning of Bhagavata. Find out somebody, some other Pandit. I am renouncing the world and going away."

What a wonderful meaning is there!

The Purpose of Gurukula

So a Shishya goes to Gurukula for two purposes:

First thing is how to live life - what is life, what is the goal of life, and how to live life.
Tattva, Purushartha, and Hita.

Tattva means what is the truth, reality. God is the only reality.

Purushartha means if God is the only reality, then everybody's goal should be only God.

So here is something very nice to understand: anything that is not real can never be the goal of life. And once we know something is unreal, nobody will run after it. Have you noticed it?

Examples of Not Running After the Unreal

You go under a beautiful car, and it is a fake car - fake car. You know everything looks like a fake car, but it is made up of cardboard; nothing is there inside. Are you going to pay any money for it? Are you going to bring it home?

And then you go to a computer shop - beautiful various computers. You go and touch; it is all made up of cardboard, because they want to show you how they look like, but they don't want you to take it home. That's why they give beautiful models.

So some bookshops - beautiful books. Go and open; it is all made up of cardboard. You understand? It is meant only for gaining some knowledge, but not for usefulness.

You want to love somebody, and that person pretends. Is your love fake? Yes, it is very fake. Will you love that person? When the person declares - actually a fake person will never declare - but you come to know: "This is what he tells to 20 people: 'I love you, I love you.'" You come to know - all the 20 of you come to know that this person is telling each one of us exactly the same. What would be yours? Will you run after that person?

The Diamond Necklace Story

So that is the example. You go and watch - beautiful diamond-studded necklace. You go and wear: "What is the cost? This is very beautiful looking."

Then you go inside, and then you say, "Oh, it is dull. How much it is looking dull. This is also necklace. How much?"

"This is 2 crores of rupees."

"And how much does the beautiful-looking necklace cost?"

"It is only 25 rupees."

It looks like that, because that is what - beautiful story was there. He had brought for his wife, beloved - before marriage - family jewels, 25 million pounds worth of jewels. And then he gave it, presented it to his mother, presented it to his wife. And she was extremely fond of it. And then he made a special safe and then put it there.

So once they had to go, and some people came to know about it. They blasted the house, blasted the safe, took it. Police came, investigated and everything. Then this wife and husband returned the house. Suddenly they found the whole house was - doors were broken, the safe was blown.

You can understand the reaction of the wife: "What has happened?" But the man - Nirvikalpa - absolutely no reaction at all. He was sad because he had to repair the house.

His wife turned to him - big story - his wife turned to him: "How could you be so heartless? I have lost all my valuables!"

He said, "This is just to please you. I got exact artificial jewelry for you, and I am keeping it here. All that real value is in the bank safe."

What is the point? If we know that something is not real but false, nobody will run.

Our Problem: Confusing Real and Unreal

What is our problem? We are running after what is false. False means, according to Shankaracharya, whatever is temporary is false. 100 years a man lives - that is false, because after 100 years he goes to die.

So our problem is we think what Shastras call Mithya is Satya, and what Shastras call as Satya is Mithya for us. Is God real for you? God is not real for us at this moment. That is why it is a kind of faint faith. We hope that God is there, but we are not 100% certain.

If you are 100% certain God is here, God is always with you - will there be any place for fear? Will you fear walking at midnight, dark, if God is there?

The Story of John and God

It is a beautiful story, you know. There was one family - a small boy, John - terribly frightened of darkness. His mother - Christian family - "John, nothing to fear; God is there."

So he said, "Yes, mom," but the fear has not gone.

So one day, about 8 o'clock, it was pitch dark, backyard. The mother left something there. "John, will you go and get it there?"

He said, "Mom, I am scared."

He called God. "Did I not say God is there? Go and get it."

So he went to the back door and said, "God, if you are there, please hand it over to me."

This is the type of faith we are having - that we are not really...

How Do We Know God is Present?

So how do we know? First of all, what is the nature of God? Ananda. If we know that God is here, in the presence of Ananda, can we afford to be having Dukkha? It is impossible.

Secondly, God is of the nature of Abhaya. If God is here, am I worried about "my job is gone and then future is looking bleak and dark"? Do you think we will be frightened? Will we be frightened of death if God is there?

So these are beautiful ideas. Remind me - we will discuss some other day.

The Sadhana for Developing Bhakti

So "Tasya Sadhana" - Tasya means how we can get more Bhakti. Bhakti will come later on - how to develop Para Bhakti. Tasya - there must be some Sadhana.

Sadhana always means Sadhya. There must be something. You simply don't go to a shop. If you are going out to a shop, that means you require something and it is available in some place.

Will you go to a milk shop and "I want to buy one computer"? Will you go to a computer shop, electronic shop, and "I want to buy one liter of milk and yogurt"? Don't do that.

So if there is a Sadhya, there must be a Sadhana should be there. So for this Bhakti also.

The Singing Acharyas

"Sadhanani Gayanti Acharya" - what it really should be translated: There are people who have already obtained this Bhakti, and they are not only singing about Bhakti, they are also talking about Bhakti, and they are always talking their experiences to people who have not experienced - like mountaineering by itself - and they are singing.

Why they are singing? Singing song is always indication of joy - indication of joy. So they are very joyful because we are thinking about God, we are singing about God, we are praising God. "You tell me about God, you tell me about God, I will tell you about God."

So this is also psychology: whatever gives you joy, you want to talk about it only. So when some devotees come together, they sing.

When Narada is Alone

Suppose devotees are not there - alone - what would Narada do when he is alone? Why he is singing? Because there is nobody else is required.

And this beautiful concept has again been beautifully put forward by Sri Ramakrishna in the form of "Dada Madhusudana."

The Story of Dada Madhusudana

We will stop here. Sri Ramakrishna tells a beautiful story - the glory of faith.

There was a widow; she had only one small son. She was living in a village. She was sending her son to a teacher - school - and that teacher lives in another village. And to go to the other village, the child has to pass through a forest, and he was frightened. So he refused: "I don't want to do this."

"Why, my child?"

"I am frightened."

The mother wants her son to go to the school. She was a great Krishna Bhakta. So she tells, "My son, your elder brother is grazing cows there, and you don't worry. Whenever you feel scared, you just call 'Brother Madhusudana.'"

Dada means elder brother, because younger brother who protects whom? Elder one protects younger, or younger one protects elder one? Dada Madhusudana.

So the boy had tremendous faith in mother. So next day he started. As soon as he entered the forest, he was frightened. He started shouting, "Dada Madhusudana, where are you? Please come!"

And few times he cried; there was no reply. Then he got - he started weeping. "Mother told me, why are you not coming?"

He had faith in the mother's words. Here the mother stood in the place of Guru, and the boy stood in the place of disciple. So here: "My Guru told me, my mother told me. Mother will never tell a lie to me, because I am the most beloved to my mother."

So when he started crying, suddenly an elder boy came playing flute and said, "Brother, why are you weeping? I am here."

And then it was a joy. He was teaching how to get the fruits - there will be lot of wonderful fruits. The elder brother was climbing and giving him, playing new new things. In no time he crossed the forest, and the boy was happily entering - most happy face on that day. The teacher also must have been astounded: "Everyday he comes with a dried face; today he entered like that."

So like that, everyday the boy was not only eager now - he will run even earlier, because it was fun to be with his brother. Everyday the time used to pass.

The Gift for the Guru

And then at that time there was a tradition: once in a year the pupils must bring some gifts to the teacher. So the boy asked, "Tomorrow is my Guru's ceremony, and what should I...what are you going to give to me?"

He said, "My son, I don't have anything. You ask your elder brother; he will give you."

So the boy came, and then the younger boy requested. He said, "Yes, yes, I will give you." And when they came near, the elder brother produced one small pot of curds. He gave it to him.

The boy is innocent; he doesn't know. "Dada gave me something." And then he went to the teacher's house and presented.

The teacher was very angry - already so much of curds have come - but he can't say no also, because he knows his boy is innocent. Anyway, with annoyance he took the pot and then emptied it in a bigger pot of yogurt. And then when he turned it, it was full. "What is this?" And then he emptied it; again it was...and it is the sweetest curd. The fragrance must be coming there.

He was astonished. It was like Akshaya Patra. So he asked, "Who gave you this one?"

He said, "My brother - elder brother."

The teacher said, "I never heard that you have an elder brother. So who is this? Show him," because this is a magical pot.

The boy said, "Yes, yes, come."

So he went to the near forest. He shouted, "Dada, my Guru is not believing me. He wants to see you."

There was no reply. Then the teacher was looking: "You are telling false things. You are telling untruth. You just deceived me."

Then the boy said, "Dada, my teacher is blaming me. What shall I say to him? Please reply, please come!"

Suddenly he voiced: "My brother, because of your faith, because of your mother's faith, I appeared to you. But your Guru is not worthy of seeing you."

The Guru could hear the voice, but he could not see. Then he understood. This was the story.

The Impact on the Master

So what is this? Ramakrishna told it so beautifully. Next day, in the evening he must have told this story. Next day, early morning, M was staying with Ramakrishna. He was going to the jhautala to answer calls of nature. Suddenly he stood - someone was piteously crying: "Dada Madhusudana, where are you?"

So deeply impressed he stood: "Where are you, O God, Lord, where are you? Dada Madhusudana, where are you?"

This is one description. Then suddenly Ramakrishna was passing. Then he saw Ramakrishna also stopped. He was also hearing. The other person was not aware somebody was watching him. Drops of water appeared in the eyes of Ramakrishna.

M observes in the Gospel: "This is the power of parables. All these parables are extraordinary tales."

The Power of Faith

We have to do something so wonderful. So faith is what we go - we have our Gurus, we have our mantras, and that is the truth.

So what is it? They themselves are practicing, and they are preaching what they are practicing. This is the meaning of "Tasya Sadhanani Gayantacharya" - only they are after practicing, having experience.

Closing Prayer