Narada Bhakti Sutras Lecture 22 Su.34-36 on 02-March-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 Bhakti Sadhanani
The third part of the Narada Bhakti Sutra is called Bhakti Sadhanani. Whether your goal is Jnanam, your goal is Karma, or your goal is Yoga, there must be a specific way of achieving that one. But Bhakti also - Tasyaha means for the attainment of Parabhakti, Acharya Sadhanani Gayanti.
Acharyas sing of the different ways. Singing because it is not a lecture; it is a joyful expression. And who are the Acharyas? Paramavaktas - those who attain to the highest. So this is called Sadhanani.
Why Do They Sing?
Why do they sing? Because if somebody says there is a new place, you have to go to a new place. Why new place? Because you have not obtained Bhakti. You have to obtain Bhakti. It is a new thing for me.
Where is it? Oh, it is in such a place. Where is that place? Then you have to show. You go to this place and then you get down from there, go to this place - this is called direction. Every Marga has to show, this is called Hita.
Tattva, Arushartha and Hita. Hita means the particular way.
The Nature of Teachers
So Tasyaha Sadhanani Gayanti Acharya. Acharya means what? Those who practice themselves. Practicing or practicing themselves.
So why practice? Practicing means you have already become Paravatta, Siddha. Practicing means where do you get so many Siddhas? You don't get Siddhas everywhere. But if you get somebody who has advanced, until that place, he can show you.
The Sufi Teacher's Wisdom
So a Sufi teacher told once: there is no need to seek a Samadhi person. If somebody knows one step ahead of you, you take directions from him. So suppose from here you have to go to some place and you ask somebody.
He says, "I don't know that much, I know only one bazaar. You take the help. From there you will get somebody." Then you go there. This is called Guru.
So don't, by reading books, don't search for a Guru who has attained Samadhi. You don't need Einstein to learn 2 plus 2. Anybody, any elementary school teacher also is more than enough for 2 plus 2. But we are very Ahankaris. "I am such a great disciple, I want only Einstein." So neither Einstein will come nor will you go anywhere forward. You will be there only.
Conditions for Obtaining Bhakti
This Bhakti is obtained. What is the condition? The first condition is Vishayatyaga. Then Sangatyaga. Vishayatyaga in that order. First Vishayatyaga.
Understanding Vishaya and Sanga
What is Vishaya? We are accustomed to enjoy certain sense objects. Why is the mind not thinking about God? It is thinking something else. From Vishaya Sanga comes Mental Sanga.
Suppose you have never seen an object. You will not develop attachment to it. But once you obtain that object and you experience it and it is a joyful experience, then from that time onwards: "I want that, I want that." This is called Sanga.
So what is the difference between Vishaya and Sanga?
- Vishaya is external
- Sanga is internal
The Christian Saint's Story
I think I told you the story of a Christian saint. There was a Christian saint. Before he became a saint he was leading a contemplative life and he obtained permission from the head of the monastery to obtain food by begging.
So one day he went for begging and stood in front of a house. A lady came. Middle class family lady. Middle aged lady. Nothing remarkable, not beautiful or anything. Just an ordinary lady. She gave him food and went away. And he also did not pay attention.
Several years passed. One day he was sitting in the church praying. Suddenly the face of this woman appeared like cinema. Like, I should not use the word, a beautiful actress. Glowing. All these years I have seen that lady only just once.
Now the picture of that lady is glowingly coming, attracted. So Vishaya is horrible. Sanga is very near.
The Law of Mental Conditioning
So there is a law here. Vishaya may not affect us immediately. But when our mind is in the mode of experiencing that enjoyment, that same Vishaya appears to us in glowing beauty.
Have you noticed that? See, you are having stomach trouble and food will become a kind of - you know, you don't like to think about food. At that time even the best food if somebody brings, you feel like vomiting.
But when you are ravenously hungry, that very food appears in glowing terms. "I don't want even God. I want only this food at that time." That is the nature.
What is the law here? The object is not at fault. Condition of the mind is at fault.
But it is not easy to control the mind. That is why we have to control, first of all, keep away. And even when we experience certain objects, we will have to first offer them to God and then only experience them. That is the condition of the mind.
The Process of Transformation
So, Tat-Vishaya-Tyaga-Sanga-Tyaga-Tucha. So always remember, this Sanga comes only from Vishaya. If we have never experienced any object, it cannot create any attachment in us.
But if we can keep away from them, that is why we say, you know, at least for one day think about God. Today is Ekadashi. It is like that.
Dealing with Internal Memory
Then externally you have renounced, but internally that memory is there. Memory. So that also has to be removed. How? Replace it. You can't remove it, but you can replace it. Now attachment is there. So now attachment to God. How?
So there is sweet. Previously it was sweet. Now it is prasada. It is the same thing. Supposing you go to Holy Mother and she gives you a sari. Her - she used a sari and she gives it to you. From that time onwards, whenever you are putting on that sari, you remember: "This is mother-given sari."
And that is how the Sanga goes to God slowly. It may take several lives, but it will do that.
Uninterrupted Practice (Avyavruta Bhajana)
So then, when we have completed that one, then only the avyavruta bhajana. What is avyavruta? Avyavruta means interrupted.
Avyavruta. If you use the word A, it becomes the opposite meaning. Uninterrupted. That's why like, unlike. Happy, unhappy. So this is called prefix. The Sanskrit A here is in English, Un, U-N. Unhappy. So unlikely.
Like that, this is the opposite meaning. Avyavruta means interrupted. Interrupted means, I'm thinking something, suddenly some other thought comes, it interrupts.
Then you have to be careful and say, "No, I don't want you to come. Let the old thought come." This uninterrupted thought comes, same thought comes, same thought comes - that is called dhyana.
The Example of Oil and Water
What is dhyana? So same thought. So water poured from one vessel to another, there is a breakage. But in oil, there is no breakage. It just flows like that. There is no interruption. That is the example given.
Understanding Bhajana
So bhajana, what is bhajana? We always use this word bhajana. Bhajana means singing. No, bhajana means many things. So we will discuss those things, what really bhajana means.
In the second hymn that we sing every day, the second verse: bhava means samsara, bhedakari means destroy. What can destroy? Many things. But importantly, three things.
What is the difference between bhakti and bhaga and bhajana?
- Bhakti means bhakti marga, singing, meditating upon God, etc.
- Bhaga means jnana
- So jnana yoga or bhakti
One of the Amarkosha's words, the word bhaja, sevaya. Krishna was advising Arjuna: "How can I develop devotion to God or knowledge? You approach a guru."
The Seven Steps of Surrender
Then approaching guru means what? Simply going to the guru is not approaching. Learn that knowledge. How? Pranipata means what?
So first thing is sastanga pranama. What is pranama? We discussed it earlier. Pranama means not simply lying down like that. Pranama means the ability to receive faith. "O Lord, I know you can help me. I am ready to receive your help." That is called pranama.
The Example of the Child and Mother
So it is a simple example. A child is clamouring to mother: "Give me sweet, I want to eat." But the mother knows only one hour earlier she fed him. And he is not hungry. He is simply clamouring: "Give me chocolate" like that.
Then mother says, "No, I won't give you. So you go and play." Then he moves in a huff. Goes, "I will not talk to you." Like that he takes a vow. "I will not talk to you for eternity. Until two hours. Until I become hungry. Until that time."
So he goes and plays. This time he is ravenously hungry. Then he runs. Immediately mother takes him into her arms and then feeds him. So that is called example of pranama.
Arjuna's Example
That is what Arjuna had done. In the first chapter, Arjuna went on giving first lecture in Bhagavad Gita. Bhagavad Gita is not Krishna's to Arjuna. Arjuna's to Krishna. Why he doesn't quantify? Why he is right? Krishna simply smiles.
And then, second chapter, in the beginning, then Arjuna understands. "Why is there no response from Krishna? He should have said yes, he should have said no. But he is not saying anything."
So when somebody is talking to you, you just don't respond. Sometimes they stop. "Why is this person not talking anything to me? Is there something wrong with me?" It makes them think. So that is how Krishna used that technique.
The Seven Steps Detailed
There are seven steps. What are the seven steps?
- First, I have a problem. First step. Recognition that I have a problem is the first step.
- Then, second step, I am helpless. I know I have a problem and I have no solution. But otherwise many times, you know what we think? That I have a problem and I know what to do about it. No, I don't have a real solution.
- Third, I need the help of somebody. Otherwise, egotism says, "I know I don't have any solution, but why should I approach my neighbour? Once he ridiculed me. He called me a fool. Now if I go a second time, he will call me a greater fool." Egotism will prevent us. No, I really require help. Third step.
- Then find out somebody. That is the fourth step. In whom we have confidence. The fourth step is very important. I will talk about it later on. That is the fourth step.
- Then, you surrender to him. Say, "I know you can help me. So, I surrender myself." Means what? I will not resist. I will receive it with Shraddha. Whatever you give me, I will receive it with Shraddha. That is the fifth step.
- Then, after that, you receive it. Whatever remains. That is the sixth step.
- After that, put it into practice. That is the seventh step.
Faith and Complete Dependence
What is the fourth step? Recruit a person. Find out the person. And have faith in him. This is what Ramanacharya is also telling. So, what does it mean? Complete faith that God alone can save me. Nobody can save me.
Now, our problem is, we have got dependence. Okay, if I fall down, then I have got - what is it? 100 or whatever it is. 100. Emergency number. 100. 100 police. 101 ambulance.
So, 101. I have got 101. "I will take God's name, but in case, 101 is there." That is not called Rakshasa Siddhi Shraddha. Ambulance cannot save me. Only God can save me.
The Ambulance Example
So, it so happened. So many times, this fellow has a very good chance of getting saved. The ambulance is taking him, and it meets an accident. And there he dies. It happens. A number of times it happens.
So, this is the condition. And of course, in Bangalore, I can make fun of it. Bangalore - you will have a peaceful death if there is no ambulance. Because the ambulance is there in the traffic. There is no way the ambulance can go forward.
Whereas in western countries, they are extremely cooperative. The moment they hear the sound, everybody will make way. That's why they don't drive like this. It is crazy. So, everybody moves only in a beautiful way.
The Psychology of Service
The Psychologist's Wisdom
When I was here, a very famous psychologist, Narayan Murthy, from Neenahans, used to visit here. He cured many people. One day, we had a discussion. "How long will it take for a patient to be cured?" Very curious question.
You know what he answered? "Swamiji, there is no time like that. You treat a person for one month, he might get cured. You treat another person for ten years, he may not get cured. Then, how do you determine?"
Narayan says, "That fellow will be very resistant, mental case. Then a day will come, when he will have complete confidence in the psychologist, that here is a person, and he is trying to help me. Then," he said, "the psychologist was failing. The day the patient has 100% faith in the psychologist, that day, afterwards, very fast, he will recover."
That is the step we are talking about, the fourth step. Only if somebody is there, I have no solution. This person has a definite solution, and he can help me. That is the psychology, in bhakti also.
The Nature of Guru Service
So, that is what is called bhajana. So, how to know about it? Now, this knowledge. Means what? I am ready to receive what you are saying. Then you have to express your condition to him, in the appropriate words. Then, you have to serve him.
Because if you accepted a person as a guru, then you also have to please him. He doesn't require your service, but serving him will purify you, and make you fit to receive what he has to give. This is the meaning of bhaja sevaya.
No guru really requires any type of help.
No mother ever requires any help from the child. If he volunteers on Mother's Day, you have to break your head, because after his help, previously you had to work only three hours. Now, six hours you have to help. You have to work hard, to undo whatever all the fellow has done, you know, trying to help you, all the mess he created.
Dennis the Menace Example
Dennis the Menace. You read the term, Dennis the Menace? Very interesting, very wise. On Mother's Day, proudly he came and declared, "Mom, today you don't need to cook, I will cook." Mom had to express tremendous happiness. "You will do," inside she was groaning, "my work has increased now double."
So he makes a mess of everything for two hours, and then completes the cooking, goes out for a walk. And Mother says, "Don't come back before two hours." So he goes out for a long walk.
In there, first of all she has to clean up, throw out everything he has done, clean up the whole lot, and then re-cook in the same utensils. And then when the child comes, sits for lunch, and then, "Oh, ah, Mom, I never knew I could cook so very well."
No guru ever requires any service. God will provide. But we have to serve to show our love for Him.
The Psychology of God-Remembrance
So what is this bhajana? Avyavrita bhajana. Bhajana means simply that don't forget God. How long do you have to remember? Uninterruptedly you have to remember God.
And when you are remembering God, whom are you remembering? I will give an example. This is beautiful psychology I am talking.
The Tiger Example
Suppose you are walking, and suddenly a ferocious tiger jumps at you, and there is a tree, and you climb the tree. So the tiger is sitting there looking at you, and then you are also looking at it.
Now you are aware of the presence of whom? Tiger. Because it's ferocious, it will kill me, that's why I should be careful. That is what we really understand, externally, superficially.
Really speaking, I am only aware of me. I am going to die. I am not worried about the tiger. The tiger's presence only makes me frightened of my death. I am not worried about the tiger. I am only worried about whom? My death.
You understand? So supposing a person wants to commit suicide, for that purpose he went into the woods, and this ferocious tiger approaches. He will be unhappy or happy? He goes happily, and then says, "Oh, you want to kill me? I also want to die. You also want to kill me. Come on, let us embrace each other."
Yes. Only when we are frightened of death.
The Self-Centered Nature of Consciousness
So, what is this psychology we are talking about? Anything. If it is a happy thing, it makes me happy. If it is an unhappy thing, it makes me unhappy. Who is the centre of consciousness? Me, me.
So when you are thinking uninterruptedly of God, whom are you really benefiting? Are you benefiting God, or are you benefiting yourself? Ah, this is the truth about you. That is how God has created us.
The Selfish Nature of Worship
Now with this background, let us think of Him. So first of all, we discussed one thing very interestingly: how God should be remembered. How we have to do japa, how we have to do meditation, or bhajan, singing, whatever it is, the purpose of all this japa, dhyana, singing God's name, is only one purpose: to remember God.
But always remember this important psychological law: God is not going to get you. Suppose you come to know God is not going to give you moksha, God is not going to give you money, God is not going to save you from danger, but He says, "you love Me." Are you prepared?
Do you understand what I am talking about? God is not going to save you from danger, God is not going to give you money, but He says, "you love Me." Who else would love such a God?
Do you follow what I am telling? Who is going to love? We are all selfish people. If I am loving God, then if I don't have money, He will give me money. If I don't have good health, He will give me good health. If I have a problem, He will solve it. Finally, I will go to God and ask Him to give me salvation from this family bondage.
If I say, "I am not going to give all this," would I need such a God?
So, what am I talking about? If I am worshipping God, it has nothing to do with His love. His love is only selfishness. That's it. Somehow, even worldly people are in this family bondage. That is how God is worshipping.
What about spiritual seekers? Even they have no selfishness. They know, it is because of this family bondage, He will give me salvation. Both are selfish fellows.
If God promises, "I won't give you bhakti, bhokti, or salvation," would anyone worship such a God? Would they? No. They don't have to. We worship God because they want us to.
Caitanya's Eight Instructions (Sikshashtaka)
What I am trying to say is, why do we say that we want it? Because of that, it will be selfishness for us. We don't worship God because it will be a favour to them. That's it.
So, there is a law. How to repeat God's name? We will go into the details. This particular sutra is very important.
So, there is a... We consider Sri Ramakrishna as Chaitanya Mahaprabhu's reincarnation. So, it is called Ashtakam means eight verses. Eight verses of instruction. Siksha means instruction. What is instruction? How to develop love, bhakti towards God.
In that, there is one. We already discussed with you. Hari means Bhagavan Vishnu. Always he has to be worshipped or sung. How? Fulfilling tree conditions. What is it?
- Humbler than a blade of grass. Trina means blade of grass.
- A devotee has to be forbearing like a tree. Tree is considered, you know, this heat, cold, rain. All the insects go and eat them. All the birds are pecking. And man goes and cuts different fruits, different leaves, different everything. And then sometimes root, sometimes trunk, everything.
- Don't expect honour from anybody.
You have to give so much of love for everybody, including a dog, including an insect. If these three conditions are fulfilled, with that kind of mindset, if you do bhajana of God, God will be very pleased. This is the understanding.
Nama Aparadhas (Offenses Against God's Name)
So, then in the Bhakti Shastras, there are certain things a devotee should completely avoid. So, this is called Nama Aparadha. Aparadha means crime. Nama Aparadha means offence against Bhagavan Nama.
If a person goes on taking God's name and doing all those things, he is considered as a Rakshasa. What are those things?
The Ten Offenses
- First, to bless him, a devotee. One devotee should never criticise another devotee. Because we are all defective people. I am here to get rid of my defects. You are here to get rid of your defects. Who is free? If you are free from defects, then you are a Siddha Purusha or a Mukta Purusha. No, we are all travelling in the same path. This is the first point.
- Second, to consider the names of other forms of God as inferior to one's own chosen deity. You follow what I am talking? You are a Ramakrishna devotee. You should never think Krishna's name is inferior, Rama's name is inferior, Shiva's name is inferior. This is what Thakur is telling. All are God's names and all are equally effective to their own deity, Ishta Devata.
- To disobey the instructions of the spiritual master. I mean one's Guru. If Guru says something and then disobey means what? A devotee never openly disobeys. But he will not do what the Guru asks him to do. He will not do. He will find 150 excuses why he could not do it.
- To bless him, the Vedic literatures and Vedic literatures compiled in portions of the Vedic literature, means Shruti and Smriti. You should never find fault, Dosha with the Shastra. "Oh, that Shastra is not talking properly." No, that's not your business.
- To comment that the glories of the Lord, holy name of the Lord are exaggerated, another problem, Nama Paratha. So there is a greatness in the God's name, but to think that it is exaggerated, for example, you know, once uttering of Ram Nama will destroy, "Oh, they are exaggerating, some usefulness is there, but it is exaggerated."
- To interrupt the holy name in a deviant way, so you should never try to interrupt the scriptures or divine names in a peculiar way, intellectually.
- To commit sinful activities on the strength of chanting the holy name. There are some people, you see, "I will commit lot of wrong things, but I will take God's name. So that papa will go away. I cheat somebody and I do 108 Nama, and that will remove my cheating papa."
- To compare the chanting of the holy name to mere pious activity. What does that mean? The glory of God's name is so great, so a person goes on pilgrimage and he does some dana, etc. To compare the chanting of the name to all these activities is Nama Parada, because chanting of the name of God is far, far, far, far superior to all these activities.
- To instruct the glories of the holy name to a person who has no understanding or faith in the chanting of the holy name. That means for an Asthita to go on expounding the glory of God is, as we call in Telugu language, Paneeru, fragrant rose water you put in ashes. What is the use?
- Not to awaken in loving attachment for the chanting of the holy name, even after hearing all these scriptural injunctions. Do you know what it means? We are studying so many scriptures. Every scripture is extolling the glory of God's name. Even after hearing so much, we don't have even a little bit of more love for God's name. This is the greatest papa anybody can commit.
The Story of Shabari
So now come back to that. So in Ramayana, Sri Rama meets Shabari. And you know Shabari Pratiksha, the most wonderful episode in the whole literature of the world. Shabari Pratiksha. You know the story.
Shabari was an illiterate girl and her mother was serving in an ashram where there were sadhus, munis, rishis. And then this mother died because of some snakebite or something. Then you see, the munis, one of them took pity upon her and initiated her into Rama.
And then said, "My child, we are going away from this ashram, but you don't go away. You don't need to go anywhere, just stay here. One day Rama will come and he will give you mukti. That's all."
Guru instructed, "Rama will come to you, you don't need to go anywhere." She was a small girl. From that day onwards, every morning she will get up, after doing, she will go out, collect fruits and then wait. And wait and wait and wait. Pratiksha means waiting.
One day passed, one year passed, 99 years passed, her 99th year. And then one day also she has not lost faith. "Guru told me and he will come. Rama will come. He has to come. There is no other way."
And then we know, that last day of her life, he came. And by that time she became old, can't see properly, but she went and then brought some fruits and she wanted to feed him, but she doesn't know whether they are ripe or unripe, so she will taste a little. And Rama was eating.
The Significance of Shabari's Service
This is an extraordinary thing. This is according to Bhakti literature, aparadha. You eat something and you give that richness to somebody. But this is what all animals are doing. Mother eats food, meat, and half digests it, and then regurgitates, so that the child, the offspring can eat that half digested food, then only it is healthy for them.
That is why whenever a dog comes to you, it starts getting up and licking. It has nothing to do with its devotion to you. It is telling, "bring out food." Do you know that?
Natural Law of Maternal Care
You know, wild dogs, their offspring, small kids are here. They can't move. So the mother goes with the pack, kills some animal, and the mother is allowed by the pack to eat as much gorge itself, full up to here. First choice will be given to the mothers, and that mother or mothers will eat up to here, and whatever remains is given to the males. That is the pack law.
Then they have to walk sometimes 40 to 50 kilometres. By the time it comes, it will be several hours, but by that time, that food becomes half digested. As soon as the mother comes, why was it eating? Well, it has to feed the young ones.
As soon as it comes, instinct. All these puppies, and you know, growling, they go and start licking, and that is a cue for the mother to bring out, and then the children will fall. This is nature.
Every mother is waiting. First, she tastes. Is it suitable? This is called tasting. You know, whether it is cooked properly or not, you taste it. It is not for the sake of witchcraft. For the sake of love of the children. Same thing with God also.
So, Shabari was doing that one, and Rama, he knows this is a sign of devotion, not of selfishness, and he was very pleased. Then Shabari says, after having seen him, "I don't want to see anything else." And Rama says, "OK, go on looking at me." Looking at Rama should be virtuous. It is darshana.
And then he performs the funeral ceremony, and even he could not do it to his own mother and father. Only to Shabari he could do it. This is the greatness of this one. What a marvellous thing it is, you know.
So, this is what we are talking about. Sri Rama, during the discussion, our Ramayana introduces, Rama tells how a person can develop devotion. Nine means, Navavidha Bhakti.
Rama's Instructions to Shabari
Sri Rama to Shabari: "Here are the nine means of cultivating Bhakti. First, here, means in the culture of devotion."
- The first means is the company of the Guru, Satsanga. First is Satsanga. These are all common things. Thakur also says cultivate Satsanga. Prahlada also says cultivate Satsanga.
- The second is conversation about my achievements, my stories. Talk about me only, what I did and what I did not do. This is called Leela Dhyana.
- Then the third is recital of my virtues. God is great. God is great. Knowledge is great. God's power is great. So, all these Sughunas, that is what we are going on singing about God's grace. That is the third one.
- The fourth means will be the occupation of expounding my words. I, you know, every scripture, this is what Sri Krishna told. This is what Sri Ramakrishna told to him. Now, what is my duty? Expound them. What is your duty? You listen to them. And you expound them to people who have never heard about these things. That is one means of achieving devotion.
- The fifth is, O gentle one, constant and sincere worship of the preceptor, thinking that I am he. Understand? That my Guru is none other than my Ishta Devata. With that knowledge you worship. If we don't do it, then it is not Bhakti. It is not Guru Bhakti. Because if Guru is not considered as God, then he is not a Guru. He becomes Guru.
- The sixth means has been said to be, virtuousness, self-restraint, observance, etc., and ever-living attachment to my worship. So, these are the seventh one. Religious service, virtuousness, practise certain virtues, self-restraint, keeping the mind under control, observance of mauna, etc., and ever-living attachment to my worship.
- The seventh is said to be, religious service with every detail, residing the mantra specially applicable to me, greater adoration to my devotees. So, you arrange religious services and do them with the greatest devotion. Do them in great detail, not just doing it quickly and in a short way. Do it with as elaboration as possible. That is the seventh one.
- Then, eighth, consciousness of me in all beings. You be aware, wherever you see a being, it is nothing but my manifestation. Indifference to external objects. Let the world go on as it is. Be indifferent. Indifferent means what? Sometimes it will be happy, sometimes it will be unhappy. Whenever I see something, it should remind me only of God.
- The ninth one, O lady, the consideration of my essence. I am the Saara in everything. So, if there is a chair, what is the Saara of this essence? God. In the form of what? Existence. So, to see God in everything.
The Promise of Liberation
Then he says: "O auspicious one, devotion in the form of love is produced in any and everyone who practises these ninefold means of devotion, no matter whether that person is a woman or a man or even of the lowest caste.
And as soon as devotional love is produced, one feels my presence as it were, and one becomes accomplished by the awareness of me and that person attains me. He attains liberation even in this very birth. Therefore, it is showed that devotion is the only source of salvation."
This is what Rama tells to Shabari.
Prahlada's Nine Forms of Devotion
Now, we will also come slowly. Okay. We know Prahlada's condition. What is Prahlada? Navavidha Bhakti.
Shravanam, Kirtanam, Vishnoham, Smaranam, Padasevanam, Archanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam.
So, this is a very, very beautiful way of attaining Bhakti.
Prahlada's Teaching Method
So, Hiranyakashipu sent Prahlada to the school, instructing the teachers, "You teach my son my glories, my glories, and don't teach anything about God. Teach him I am God." So, that is what they were doing.
And then at noon they will be sleeping. Then what does Prahlada do? He gathers everybody, "Hey, these stupid fellows, whatever they say, forget about it. I am telling you," and he knows what he is telling. That is why all our other students, they were attracted.
Then he used to teach this: Shravanam, Kirtanam, Vishnoham, Smaranam, Padasevanam, Archanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam.
And then some Harikata Bhagavatas had a little bit of Mashala. Sometimes suddenly the teachers come to see what these students are doing. And then they catch hold of Prahlada, giving Upadesha. And then they were enthralled. Tears are flowing. After hearing Prahlada, tears are flowing from their eyes.
"My God, what this boy says, he is our Acharya. He is telling the truth. What are we doing, worshipping this stupid rascal, Hiranyakashipu?" Outside, they can't express it. Inside, they understand, because they are all, you know, we are all Ichhoris, potential, Bhakta.
So he understands it. But then the fear of Hiranyakashipu, "Hey, you fellow, you stop." There is no authority in that voice because they know what this person is telling is the truth. It is the truth, he says.
The Paradox of Devotion
Anyway, we will expound it in our next class. I will be coming back Saturday. I don't know what time I'm coming back. Maybe Sunday evening. 9th. 9th Saturday, I'm coming back. But it is in the afternoon, my flight. So by that time I reach, it may be evening. I'm not sure about it.
So this is what we will see. So beautiful this story, you know. But what we have to understand is Hiranyakashipu himself is the greatest devotee of God. Otherwise, who can produce such a great devotee?
So he is only thinking, Narayana only. "Where is this Narayana?" 24 hours, what is he thinking? Only about Narayana. Kamsa also was thinking. All of them attained God. They were all Paramavaktas.
The Divine Play of Jaya and Vijaya
They were all Jaya and Vijaya. Ravanasura and Kumbhakarna. Then Hiranyakashipu and Hiranyaksha. Then Shishupala and Dantavatra. Unfortunately, Kamsa's name was not there. They are supposed to be Jaya and Vijaya's incarnations.
But Kamsa must have been a great devotee, you know. He was thinking of Krishna ever since that time. "Yes, yes. Here comes Krishna to kill me." And he is thinking only of whom? Only Krishna. Whatever means, think only of God.
The Story of Kshudiram
Anyway, I have to end it with a tamasha, you know. Kshudiram, he went to Gaya and he worshipped his ancestors. And suddenly Gaya Vishnu appeared. He said, "Kshudiram, I want to be born as your son."
Kshudiram immediately was about to have a heart attack. "No, no, God, you know I am very poor, I can't serve you." But God already decided, "I want to come to you." "No, no, no, no, I am even more pleased."
Then Kshudiram, inside he is thinking, "My God, again. I was there as Dasaratha and because of this fellow I died. Again he came in the form of Kshudiram Gosudeva and Devaki. And for 15 years I had to monk in the jail. And this fellow wants to come now. What disaster is going to happen to me?"
And it happened. All his ancestral property gone but without anything he had to come here. What a horrible thing.
God's Method of Liberation
You understand now? It is nice to think God wants to come here. But whenever he comes, disaster will come. What is the disaster? His samsara, it becomes intolerable. And that is what God promised.
"If I love somebody, then the first thing is I will take away everything that makes him bound to this world. Property, money, honour, everything I will smash to pieces." This is what he said.
It is such a wonderful thing even to contemplate about it. Because what is it that binds us? What is it that binds us really? It is not the things, but our attachment to the things.
That is why he knows, "If I don't take away this cow, then this man's mind will be attached to the cow only. If I kill the cow, then we accept there is no cow. So there will be no sanga also."
This is a drastic operation, surgical operation. This is the only way. Gently if you say, "Okay, you can have it, but don't have any attachment." It is not going to happen. That's why, cut, cut, cut, cut. That's what you... Look into the lives of people. Most of the time, that is what he has said.
If we listen to his words sweetly, then he will give us lift. But we are not ready to do that. Right?
Closing Prayer
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu