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.

Commentary on Nārada Bhakti Sūtra: Sutra 61

Introduction to the Sutra

We are discussing the 61st sūtra of the Nārada Bhakti Sūtra. The sūtra teaches: Loka-hānou kintana-tyāgaḥ – a devotee, when practicing devotion, should not worry or become anxious about whatever happens to him. "Loka" refers to whatever happens in his world.

There are three aspects to consider: his world, himself, and whatever is related to him in this world, including the scriptural instructions. The devotee has completely surrendered himself to God.

The Meaning of Non-Injury (Ahiṃsā)

Since there is nothing that belongs to "me" – everything belongs to God – the word "hānou" has two meanings:

One should not do any injury to others
If someone does injury to him, he should not even think about it

Two Reasons for This Attitude

First reason: The devotee believes in God. Therefore, whatever happens in the world happens by divine will.

Second reason: Hindus believe in past births and karma-phala. Anything that happens is because of karma:

If somebody has insulted me – my karma
If somebody has taken away things belonging to me – my karma-phala
If somebody wants to injure me – my karma-phala

The Example of Prahlāda

The best example is Prahlāda sitting with his mother. His father wanted to kill him in various ways:

He brought elephants so they could step on him and injure him
He was pierced with śūlas (spears) and knives
He was put in blazing fire
He was thrown from a high mountain
He was thrown into the sea so he could drown

Prahlāda simply dipped his mind in Nārāyaṇa, that's all. Like a small child – what can a child do when somebody wants to harm him? He can only cry and moan. Physically he cannot do anything. Mentally he can – but even that he should not do.

The Quality of Forbearance (Titikṣā)

This is very related to the Rāmāyaṇa. Bharata at times – if anybody does any harm, sahanam sarva-duḥkhānām – any type of misery, pain, or suffering that comes, one should bear it (sahana). How? Apratikāra-pūrvakam – without retaliation.

One should not think: "Now I am not able to take revenge, but when I get the opportunity, I will take it upon you." This should not happen. He may not be doing anything physically, but he might be thinking in his mind: "This person is a wicked fellow" – and getting ready to curse. Cursing is also one form of revenge.

Cintā-vihāya-parahitam – do not brood (cintā), do not weep (vihā) about why this happened. This quality is called titikṣā – forbearance – one of the greatest qualities in life.

The Philosophical Support

What type of philosophy supports this attitude? The devotee has a twofold understanding:

Everything happens by the will of God
Everything happens by my own karma-phala

When we say it is the will of God – can God's will ever bring injury? Can it do harm to anyone? On the contrary, it will only lead to the highest good (paramaṃ niśreyasam). This is the faith of every devotee.

Surrender and Scriptural Duties

When does this complete acceptance come? When the devotee understands: "I am helpless, I am surrendering myself." When a person surrenders himself, then whatever belongs to him, that also he surrenders to God.

The Two Commands of Scripture

Veda-vyaktā – The scripture says two things only:

Vidhi – you have to do this (injunctions)
Niṣedha – you should not do this (prohibitions)

The whole śāstra contains only these two things: vidhi and niṣedha.

For a true devotee, he has gone beyond śāstra. Beyond śāstra means: if he is taking God's name, he should not think, "I have not done my saṃdhyā. I have not gone on pilgrimage. Today is Ekādaśī. I have to go to the temple and bow down. Will God get angry with me?"

No. He will not be angry. Why? Because you are taking God's name – sandhyā-niṣṭhā – what other pilgrimage do you want? That's all.

This is the indication Nārada is giving to us. With full faith, if anything happens in the world, one cannot help it. A devotee should practice this: "This is all for my own good."

Worldly Duties Should Not Be Abandoned

Loka-vyavahāraḥ – We have to do many things. But what should we do? In behaving in this world, we should not be peculiar.

Some people are very peculiar. They think: "I am a spiritual person. I don't care for you. I don't respect you. I don't need to do this." That is not a bhakta's lakṣaṇa (characteristic).

Na tyājet – "Tyāga" means giving up. Na tyājet – should not give up. So far as possible, let him do whatever duty he can do. If we do not do our duty, what happens? Who is really instructing us to do all those things? It may be God himself.

Śrī Rāmakṛṣṇa's Teachings on Duty

Śrī Rāmakṛṣṇa's teachings are very clear. For sannyāsins, one teaching. I will give you two instances:

The Story of Nirañjan

Nirañjan was one of the direct disciples of Śrī Rāmakṛṣṇa. When he first came, the moment he arrived, Śrī Rāmakṛṣṇa recognized him. Then he asked, "Have you married?"

"No, I am not married."

"So what are you doing?"

"I do a job."

Śrī Rāmakṛṣṇa got very angry: "Why do you want to do this? You want to be spiritual and you are doing a job?"

Then Nirañjan explained: "I have my old mother. We don't have property. I have to live properly."

Immediately Śrī Rāmakṛṣṇa said: "Yes, that is absolutely fine. One's mother should be served the best of oneself. If I had come to know that you don't have any responsibility, then I would have cried fire upon you if you had been doing a job."

You know why? Doing a job means:

So many hours of time wasted when you could think about God
You have to do what the boss expects you to do, which may be contrary to spiritual life, especially in a private firm where the goal is profit, not spiritual practice

Holy Mother's Letter About Telling Lies

A very interesting incident: There was a disciple of Holy Mother. One day suddenly Holy Mother received a letter from that disciple: "Mother, I am working here for the sake of maintaining my family and I have to tell a lot of lies. So I am thinking of giving up the job."

Immediately Mother directed the attendant to write to him firmly that he should not give up the job, even if he has to tell lies.

The attendant's mind was disturbed: "Here is a good man who wants to avoid telling lies. Here is the Guru who is supposed to be a spiritual guide, and she says no – even if you have to give up telling the truth, don't give up the job."

Mother made him wait for 2-3 days. He was thinking about this difficulty. If we see anything wrong in our Guru, we don't have the guts to say, "Why are you doing this?" due to our reverence. At the same time, we are full of doubts.

After a few days, Mother called him and said: "My son, do you know why I asked him not to give up? He is married, he has a wife, he has 3-4 children, and he has to maintain them. Today in an emotional moment he says, 'I will give up my job.' It is not easy to get a job for that kind of person. When there is no job, there is no money, children are starving, and he will not be able to bear it – then he won't hesitate even to do highway robbery. Understand? Which is greater – God or wife and children? So I want to prevent him from committing a greater sin. Better to do a lesser sin than a higher sin."

How far our logic goes: "Anything that is unspiritual we should give it up." But under certain circumstances, even if it looks unspiritual, in the course of time that proves to be less unspiritual than something else.

The Nature of Householder Life

Mahāpuruṣa Mahārāja's Time

One of his monks came into contact with a woman, then went and got married and started a family. This man never had the mentality for it. To be a householder, you need a special type of mentality. Without that mentality, one cannot become a householder.

A Funny Incident

I went home to see my parents after 12 years. Then I visited my old school which was built by my own grandfather. Some old teachers were still there – 2-3 teachers still not retired, still working. They were so happy, made me sit down, and we were talking.

Then one person, a new teacher, was asking: "You have led a brahmacārya life for 12 years. More than sufficient. Why don't you now settle down by getting married?"

These are those kinds of minds. I did not tell anything. I was thinking what shall I say. The old teacher replied: "Hey, after enjoying 12 years of freedom, do you think he is going to come into a dirty pool like us?"

See, they also know it is terribly difficult being a householder. Very, very difficult. If you move this way, some dirt will come. If you move that way, some dirt will come. So many responsibilities.

Even if you do something, they will blame you. If you don't do it, of course they will also blame you for everything. When you want to take a little rest, suddenly they will pop in. You are a complete slave to the whole world, and as soon as the grandchildren come, it is completely overwhelming.

Swami Adbhutananda's Teaching

Some devotees were talking to Swami Adbhutananda's. Adbhutananda's was always telling: "Hey, you must regularly sit and control your sense organs. Think about God."

Then one devotee said: "Mahārāja, it is so easy for people like you to give this upadeśa. You don't know what is the condition of our householder people. Whenever we want to do something, I have got grandchildren. One fellow comes: 'Grandpa, please!' I have to get up – japa-tapa finished. I take him to the toilet and see that he has washed and cleaned. Another fellow starts shouting. Another fellow starts: 'I want chocolate!' Twenty-four hours something or other will come. Maybe at night he might get some peace."

That Mahārāja was laughing. He quoted a song: "No one is at fault. Oh Mother, I have dug a well with my own hands. And what has come out? Kālakūṭa viṣa (deadly poison) has come out. I am drowning in that poison. That water is poison which I dug with my own hands. No one's fault, oh Mother. With my own hands I dug it, and now I am drowning and suffering. Oh Mother!"

What a beautiful song!

When Duties Fall Away Naturally

What is the point here? A devotee should not give up any proper behavior prescribed to him while he is in the world. But Śrī Rāmakṛṣṇa also said: There will come a time when you won't be your own master. God will be your master.

Śrī Rāmakṛṣṇa's Unconscious States

Śrī Rāmakṛṣṇa could not control himself. He would fall on the floor in samādhi. That is why he said to the Mother: "Give me somebody who will look after me."

Incident with Rāmlāl: Śrī Rāmakṛṣṇa was in Calcutta somewhere. They were going to Dakṣiṇeśvara or something. Suddenly Rāmakṛṣṇa said: "I am so hungry. Rāmlāl, go and buy some sweets and bring them."

Rāmlāl went to buy. By that time, Śrī Rāmakṛṣṇa, who was traveling in a horse carriage, got down and walked off. When Rāmlāl came back after 10-15 minutes, nobody was there. His uncle went looking in the distance. Ṭhākur was walking very fast, completely unconscious.

Rāmlāl ran after him: "Uncle, uncle!" But who is going to listen? Ṭhākur was not in a position to listen at all. Then Rāmlāl shook him from his samādhi: "Uncle, you told me you are hungry and you sent me to bring food. Please come."

Then he came back to consciousness. After that, Rāmlāl never left him alone. Somebody or other would always be there.

The Burning Incident

Another time, Rāmlāl was living in Balaram Basu's house. Balaram passed away, and Madhur Babu and his wife were there. One day it was Durgā Pūjā time, and the wife of Madhur Babu wanted to attend the sandhyā ārati for Mother Durgā. But Rāmakṛṣṇa was there in a deep samādhi state.

Everybody wanted to attend, but Baba could not be left alone. A few days earlier, he was alone and in that ecstatic state, some charcoal was burning. He went and fell on it on his back. People were there around, not in that place. Then they smelled: "What is burning here?"

They went and nothing was burning there. Then they came and found that charcoal was eating into the back of Śrī Rāmakṛṣṇa. Then Jagadambā Dāsī said: "From today onwards we should never leave Baba alone. Somebody should be there. He doesn't know what he is going to do."

The Spiritual Truth About Giving Up Duties

Why am I narrating all these things? When a person attains that kind of devotion, when he is totally unconscious of the world, then God himself will look after him. Until that time, when we are conscious, we should not give up.

Here is a wonderful spiritual truth: We should not give up our kartavya (duty). Kartavya will give us up when the time comes.

Śrī Rāmakṛṣṇa's Palm Tree Example

Śrī Rāmakṛṣṇa used to tell: "See this palm tree – when it was growing, it grows a lot of leaves. These leaves should not be cut. When the tree grows, they will dry and fall off by themselves, leaving some mark."

He used to give another example: If there is an injury on the body, a scab will form. Any fool forcibly trying to remove that scab will only delay the healing process. When it is fully healed, the scab will automatically fall.

So we should not give up activities. Activities should give up us. This is true also, whether in a monastery or in household life – all these activities.

How many activities did Rāmakṛṣṇa perform? How many activities do we perform here? Why? Because you are unable to give up. Very difficult. We take God's name for everything.

The Humorous Example of Stomach Ache

Some foolish fellows: "What is the matter?"

"I am having a stomach ache."

"Why are you having a stomach ache?"

"Ṭhākur!"

"Stomach ache, Ṭhākur?" In the morning you ate 6 idlis because you liked them so much – and that is also Ṭhākur?

See, we have to be very careful.

Giving Up the Fruits, Not the Actions

Nārada is telling: Until we attain the highest devotion, you should not give up. On the contrary, go on doing. When the love ripens, automatically it will be given up.

But one should give up the fruits. There is a difference between householders and sannyāsins:

All have to give up karma-phala (fruits of action)
But householders should not give up karma (action)
In fact, karma is the only way for us to grow

The Test of True Renunciation

Suppose there is a monk in the Himalayas for 50 years. He looks completely free from worldliness. Then he comes out. How do we know whether he was spiritual or not?

Examples of Tests

First test: Suppose when he is going like that, you say: "Give me some alms." He might respond: "You useless fellow! Daytime you behave like sādhus. Nighttime you watch our houses – how many doors, how many windows. Nighttime you come as thieves."

Some sādhus are like that. Daytime they come in the name of bhikṣā, but they're watching: How many people are there? If we enter with sticks, will they be able to defend themselves? Some people do this. If such words are spoken when the person gets angry, what does that show?

Second test: Suppose this person has never seen a woman there. Suddenly he sees a woman. Will there be undesirable thoughts in his mind? How do you know? You have never seen one. After seeing, if he doesn't have thoughts, then he is a real great soul.

Otherwise, sometimes you may control yourself. But controlling means what? You have not attained that state. There are so many monks who control their thoughts. But a time will come when you don't need to control. God becomes so prominent in the mind that all these things are like – as Śrī Rāmakṛṣṇa says – spitting. After spitting, does anybody want to take it back? It is like that.

The Story of Rādhā Chandra Hajra

Another example of forcibly giving up what one should do: Rādhā Chandra Hajra was a married man. He started coming and staying at Dakṣiṇeśvara.

Śrī Rāmakṛṣṇa told him many times: "Your mother is there. You are not looking after her. Your wife is there. You are not looking after her. You have got lots of debts. You have got children. Who is going to bring up these children? Go back."

He did not listen. After a lot of persuasion, he went – then came back again. Only after Śrī Rāmakṛṣṇa passed away did he go back and have more children.

Why was Śrī Rāmakṛṣṇa telling him that? This man said, "I want to do only japa-dhyāna." Śrī Rāmakṛṣṇa was telling him to go back. Why? Because he was a hypocrite. Forcibly renouncing the world – that is not going to work in the long term. Short term, yes.

Types of Vairāgya (Dispassion)

Many people have what we call apātāt-saṃnyāsa – false renunciation. Saṃnyāsa is of various types:

1. Śmaśāna-Vairāgya (Cremation Ground Dispassion)

Somebody whom we love has died. We all go to the crematory. Then: "Life is like that. Everything is ashes and dust. How long will it last?" The moment you come out, again all the saṃskāras are back.

2. Prasava-Vairāgya (Childbirth Dispassion)

A woman gives birth to a child, and it is very painful. She says: "I am never going to have any more children!" A few months later, she decorates herself again. That is called prasava-vairāgya.

3. Markaṭa-Vairāgya (Monkey Dispassion)

What is markaṭa-vairāgya? There is a garden full of fruits. A monkey is there. The watchman has a gun. If the monkey comes near, he will shoot it. The monkey is sitting on the wall. As soon as the watchman closes the gate and goes away, the monkey runs inside and wreaks havoc – like Hanumān did in Laṅkā. That is called markaṭa-vairāgya.

4. Unemployment-Vairāgya

The fourth one I added: The fellow is not getting a job. "Okay, you useless fellow, go and join a monastery."

Any hardship that happens in the world cannot be construed as a sign of true vairāgya. Temporary vairāgya, in other words, is not going to work out.

The Story of the Young Jamīndār

A beautiful incident comes to mind: Bāburāo Mahārāja was there in Belur Math. Rājā Mahārāja was the president. The math was going through hardship – not much income.

At that time, there was a jamīndār, a young man. He was married. His wife died. So he got this emotion of vairāgya. He came to Belur Math and said: "I want to become a monk, and all my property I will give to you."

Bāburāo Mahārāja was praying to Ṭhākur: "Ṭhākur, just give us enough money, otherwise how can we run the math?" At that time this happened. He was so happy: "Ṭhākur had heard our prayers!"

He took hold of the young man to Rājā Mahārāja: "Rājā, Rājā, Ṭhākur heard our prayers! Here is the young man. His wife died and he wants to donate everything."

Then Rājā Mahārāja, like a knower of the ocean of the mind, looked at Bāburām: "Bāburām-dā, when worldly people come into contact with us, they develop vairāgya. But when we come into contact with worldly people, we develop worldliness. This man's wife had died. That is why this vairāgya is temporary. How long is this vairāgya going to last?"

That was a heavy blow to Swami Premānanda, because he was innocent in this regard. Rājā Mahārāja was very, very knowledgeable. So he let the young man go. After one or two months, the man got married again.

Had they accepted that jamīndār's property, he would have gone to court against them: "These people mesmerized me and took my property!"

The Vision of Madhava Bābu

Why I am telling this? How difficult it is to know people's minds!

One day, Ṭhākur was sitting in his room at Dakṣiṇeśvara. At that time, he was living in Madhur Bābu's kuṭī. Madhur Bābu used to come and live there.

Ṭhākur was sitting in his room, able to see Dakṣiṇeśvara temple. Suddenly what did he see? Madhur Bābu was sitting there. Ṭhākur was moving. He rubbed his eyes.

When Ṭhākur was moving from this side to that side, it was Śiva. When Ṭhākur was moving from that side to this side, it was Mother Goddess Kālī.

He thought: "Am I having an optical illusion?" He rubbed his eyes again. Then he ran like mad and started sobbing. Ṭhākur did not know anything – it was all Mother's līlā.

Madhur said: "Bābā, what is happening?"

"Bābā, I know you. You are none other than Mother Kālī and Śiva!"

Ṭhākur became very anxious – his blood pressure was rising. Why? When people see this, how will they interpret it? "This Brahmin had cast a spell. This rich jamīndār is falling at the feet of Ṭhākur and weeping – that means he will be under the control of Ṭhākur. How did Ṭhākur bring him under his control? Some mantra, some tantra..."

They would suspect. They didn't know that actually Mother was showing the vision, but she was creating more problems for Śrī Rāmakṛṣṇa than for anybody. "It's only temporary, Bābā." After that, everything disappeared.

Ṭhākur became very anxious. Anyway, the incident passed. From that day, Mother Goddess kept him as her own child.

Giving Up Fruits, Not Actions

What is Nārada telling us? A devotee should give up karma-phala (fruits of action). Until he attains supreme devotion (para-bhakti), when para-bhakti comes, it possesses a person like a ghost. Then he is not under his control.

But until para-bhakti – when there is only vaidhi-bhakti (devotion according to rules) – he should do everything expected of him. Actions, yes, but karma-phala-tyāga (giving up fruits of action).

Lord Kṛṣṇa said: "I did what I am supposed to do, and now everything depends upon You."

Karma-phala-tyāga, tat-sādhana-tyāga – Whatever sādhana is necessary, whatever effort is necessary for attaining that bhakti, both should be done.

We are talking about two types of activities:

Worldly activities – duties, because a householder can also be a devotee
Spiritual activities – sādhana

The Example of Balarām Bose

Balarām Bose was a para-bhakta. Nagamahashay was there. But he did not give up his duties. Only whatever Ṭhākur directed him later on, that he gave up.

He was such a successful homeopathic doctor! Once he cured a rich man's daughter. No other doctor could save her. The rich man was so happy. He brought one big bag of gold coins.

The moment he offered it to Balarām Bose, he got agitated: "No, no, no, no! I don't want this!"

The rich man thought probably he was expecting more. So he went inside and brought some more. Balarām said: "No! The cost of my visits is so much. The cost of the medicine is so much. The whole thing will cost 5-6 rupees. I don't accept more."

"What will happen if I take more?"

I thought to myself: If I were there, before he could change his mind, I would take the bag! And what would I say? "There are lots of poor people, children – I want to help them." Justification! And my name will be there on some charitable work.

Many people want recognition that way.

Summary: Life in Society Need Not Be Shunned

On the attainment of bhakti, or even for the attainment of bhakti, life in society need not be shunned. But only the fruits of all social activities are to be surrendered to the Lord.

While all such activities – naturally righteous and so bearing good fruit – may be continued, only those activities which are approved by the scriptures should be done, not any other activity.

Three Things to Avoid

If anybody wants to develop bhakti, here are three things to avoid:

1. Strī (Women/Sexual Attraction)

One should not hear about stories of women. This doesn't mean men should not read stories about women, and women should not read stories about men. What does it mean? How tempting!

Everybody runs to see a senior actress. Why do they run? She may be married. This person watching is also married. Why does this person go there? What is the purpose?

Tempting desires will come in the mind, even if he is a good person. Desires will come.

Last time I told you: If you say, "Seeing this car is a beautiful thing," what does that mean? "I want it!" Don't have any doubt about it. "If I had it, how happy I would be!"

Similarly, a woman is wearing lots of ornaments and you are passing by. You see: "She is wearing beautiful ornaments." What does that mean? Deep inside it means: "If only I had possessed those, I would have been a very happy person."

You see a nice house: "This house is very nice." What does that mean? You are simply saying it is nice, but deep inside: "If only I had possessed it, I would have been very happy."

Already temptation has come. You may not buy the house. You may not get that woman. That's not the point. The point is the seed is there.

That is why one should not do this. "Read" means what? Don't see cinemas, undesirable pictures. Now you open any newspaper – what do you get? Why don't they put some old woman in advertisements?

You don't see that. Young, beautiful, smiling women. Tell me: Find that smiling woman's address. Go and live with her for 25 years. How much time will she be smiling? She has her own problems – headaches, stomach aches, differences of opinion with her husband.

If you ask her, she will be looking at other women who are more beautiful than her, more popular, earning more money. Understand? What a horrible thing this comparison is!

That's why strī doesn't mean every woman. Strī means: for men, it is women in a sensual sense. In this sense only we have to understand kāma-kāminī-kāñcana (lust, women, and gold) – frequently used by Śrī Rāmakṛṣṇa.

Somebody raised an objection. The answer was: When Rāmakṛṣṇa used to talk with men, he used "kāminī." When he used to talk to women, what was he telling them? For them: "Puruṣa" (men). Because for a woman, a man is the temptation.

2. Dhana (Wealth)

For wealth, the thought is: "That man – what does he have? I want that also."

People mention Bill Gates: "Billions and billions!" Or Ambani – one of the richest persons. Already his brother is in trouble. Two brothers were the richest people at one time. Now they are what is called in English "stinking rich."

Who uses this word "stinking"? The fellows who don't have money and who wish they had money. They cannot bear other people having money.

One question: Do you think these people got money just by being clever? No! They have done some puṇya (merit) in their past lives. Nothing will come without that.

So many clever people are there. Some people – whatever they touch turns into gold. Whatever some other people touch – even a tulasī plant – the moment you bring it home with your "golden touch," within 5-6 days, the plant is dead.

What is the explanation? Pūrva-janma – the past. They have done some good, and only because of that this will come. It will not simply come on its own.

That is why we say: Jāti, āyu, bhoga, aiśvarya – everything comes from the past.

One should not go on reading how this man became a rich man, because what does it do? Same thing: "Why not I become rich?" Then the thoughts become stronger, and those thoughts are inimical to devotion.

3. Nāstika (Atheists)

Those who don't believe in God.

I will give you a challenge: For one month, don't read any spiritual book. Don't read about Ṭhākur, Holy Mother, Swamis, and other things. Read only books written against God. See what happens. You will also become like them.

They are so convinced, so logical. You have no arguments against them. You can't argue. They go on doing this. These are called nāstikas.

If anybody reads either about nāstikas or what they are talking or writing, then in course of time, he also becomes a nāstika.

Until bhakti becomes so strong – like Rāmakṛṣṇa used to say: "Fence the plant until it becomes a tree. Even an elephant cannot shake a tree. Then you can remove the fence. Otherwise, the fence itself will become a restraining factor in the growth of the plant."

4. Vairi (Enemies)

Enemy stories also should not be heard or thought of. Why? Negative thoughts will come.

Strī and dhana are positive worldly thoughts. Nāstika and vairi are negative thoughts.

Vairi means śatru (enemy). You consider a person a śatru. The moment you say he is a śatru, your mind is filled with negative ideas.

That is not the way. You should be independent and say: "It is Ṭhākur. Ṭhākur has given, Ṭhākur has taken. Nobody can do harm to us. Nobody can do good to us unless God wills."

This is in the life of a devotee. In the life of an ordinary person, what functions? **Karma-phala**. You see the difference now?

In the life of devotees, God's will functions. In the life of ordinary people, what functions? Karma-phala. In the life of people who don't believe either in God or past births (pūrva-janma) or in karma-phala, what works? Accident.

Accident means: "This is the nature of the world. Sometimes there will be storms, sometimes there will be drought, sometimes very good rain. Everything happens randomly in some part of the world."

This is a very important point: See, one area might be suffering from drought. Another area might be suffering from floods. But there will be some parts of the world where the conditions are just what is needed. Is it not so at the same time?

So this is a caution: We should not read about or dwell on strī, dhana, nāstika, and vairi.

What Should We Read Instead?

What is the opposite of these things? Instead of strī and dhana, read the lives of saints, sages, and great people.

In any field, greatness doesn't come without tapasyā (austerity). Viśveśvaraya – such a great person. Do you think he became great just by sitting there and listening to cinema songs? No!

Giving Up Pride and Hypocrisy

Abhimāna-dambhādi-tyāgam – All these sūtras are meant for what? How to develop bhakti. That is why if you see newspapers, advertisements, YouTube videos, and all these things, you have to be very cautious, very discriminating. What to watch and what not to watch.

Tyāga means it should be completely given up. What should be given up? Abhimāna and dambha.

What is Abhimāna?

Abhimāna means "I" and "mine" – the ego and what belongs to the ego.

I may be an ordinary person. What is called vicarious greatness – there is a farmer in the village. He is illiterate. He works very hard. He has a son. He makes his son study in school, college, university. Now the son goes to Australia or America or somewhere, becomes a big man.

The father says: "Do you know what my son is doing? The other day he got an award!" This is called abhimāna. "I myself don't have any of these things, but my son, my daughter has it."

The Story of Yogīn-Mā

In Śrī Rāmakṛṣṇa's life, there is a story of Yogīn-Mā. Yogīn-Mā had a daughter. She was a poor lady, a poor Brahmin lady. But her daughter married very well.

All the expenses – such a bombastic marriage was performed by whom? By the jamīndār, her son-in-law. Whenever the daughter would visit, there would be a first-class palanquin and at least 15 guards in uniform. As soon as she got down, they would stand there and bring her.

All the neighbors would say: "This is our Yogīn's daughter!" Yogīn-Mā's heart used to swell with pride. This is called vicarious abhimāna.

Then unfortunately, the daughter died. As soon as she died, all the pomp, everything was gone. First of all, her daughter died. All that extra happiness and splendor, everything came down.

How much depression she must have experienced – losing not only her daughter but losing all the envy of the neighbors! She went into depression.

At that time, Balarām Bose introduced her to Śrī Rāmakṛṣṇa. Then she got a new lease on life. She must have done a lot of good karma.

Important question: That death of the daughter – is it the grace of God or the curse of God?

Grace of God! In the form of that incident, so much dispassion to the world came. These things happen to many people, but they don't wake up. But in this lady's case, her whole life was completely transformed. How do we know? We know because she became a companion of Holy Mother. Holy Mother, Golāp-Mā, and Yogīn-Mā – these are the three great companions. Such a great soul!

Gopāla's Mother

Gopāla's mother was also remarkable. In those days, girls 5-6 years of age would get married. Their husbands might be 25 years old. Ṭhākur was 23 and Holy Mother was 5 when they got married.

Ṭhākur passed away at the age of 50. When he was 23, he got married to Holy Mother. So when Ṭhākur passed away, what was Holy Mother's age? 23 plus 27 equals... actually 5 plus 27 equals 32. Thirty-two years old – the prime of youth.

What a blow it was! Only one word: "Mā Kālī, where did you go?" She said this once. After that, nobody heard anything more. Inside, very turbulent. Outside, calm and quiet.

Pride in Various Forms

Abhimāna and dambha – What is dambha? Pride, arrogance.

Dambha means: A person who can sing will have pride. A person who has a better job – a doctor. Doctors are greater than even kings! That is why Hindu society made gradations.

If it's a doctor son-in-law, the dowry might be 5 lakhs (or more with inflation). If he is a lawyer, a little less. If he is a computer engineer, still less. If he is a clerk, much less.

Like that – you can go down the list. The clerks can go on bikes to the market and buy things. Like that it goes.

These people have dambha.

Qualities of a True Saint

Dambha-śāṭhya-ādi-guṇa-jñasya – Sant śrī – In whom these negative qualities are absent, he is a saint.

From Śrīmad Bhāgavatam: Athā sādhavaḥ śrī-mukta-kamalātam – very good. Rāghunātha-anusāram athā guṇa-jñasya – In whom these qualities are manifest, he is a saint.

That is the meaning: Hari-kīrtana-bhajana, sādhu-kī-sevā, sarva-bhūta-upakāra, hiṃsā-lobha-dambha-śāṭhyādi – You can never think of injuring another person. He doesn't have greed. He doesn't have dambha.

What is Śāṭhya (Chala)?

Chala – you know what is chala? Hypocrisy. Saying one thing, doing something else.

Viṣaya-sāmānya-gai-māyā – How does he look upon them? Viṣa-parama-viṣa – That is what is said in Vivekacūḍāmaṇi: There is no greater poison than viṣaya (sense objects).

Then it says: One viṣaya had killed one species of creature:

Pataṅga (moth) – It sees light, flies toward the flame, and perishes
Agni (fire) – destroyed by attraction to form (rūpa)
Fish – slave to taste. You want to catch a fish – what do you do? Put a hook with bait
The male elephant – slave to touch (sparśa)
Deer – slave to sound (śravaṇa). Somebody plays beautiful music, and that will cause its death

In each one of these creatures, one sense is so strong that it causes that creature to die. What to speak of human beings? All five senses are like the midday sun – they are manifesting themselves powerfully.

That's why it says: Viṣaya is poison – for whom? For everybody. Viṣaya makes no difference to either devotee or non-devotee. Only thing is, a devotee recognizes it soon, and a householder recognizes it later. Then he says: "Enough is enough!" and promotes himself to vānaprastha and then saṃnyāsa.

What is vānaprastha-āśrama? "Enough is enough. I don't need it. I have gone through it. All this is only bitter experience." We don't wake up by seeing other people's experiences.

The Universal Desire for Recognition

Abhimāna means "I" and "mine." Dambha means pride – because many people have either a good job, physical beauty, or are great sportsmen like Anil Kumble.

How many young men wish to be like Anil Kumble? How many young men and women want to become actors and actresses?

I asked a young girl: "Don't you have a desire to become an actress?"

She said: "Yes, Swamiji, but I don't think I will make it."

"Whether you make it or not is a separate issue, but whether you have the desire or not is the primary issue!"

So many people want to become like someone else. What is the problem? The problem is: Live in the other fellow's shoes for a few days, then you will understand – he is as much of a beggar as you, because he is thinking about somebody else: "How can I be like that person?"

All these actors and actresses – outside they appear to be at the pinnacle of their careers, but if you ask them, they have somebody whom they admire.

The Story of Pandit Manish

I had a beautiful voice – Pandit Manish – such a crystal-clear voice. Every syllable you can hear clearly. So I asked him: "Who is your hero?"

Do you know what he said? "Yesudas!" We are all admiring him. He is admiring Yesudas – that deep bass voice and other qualities: "I wish I had that voice!"

You ask Yesudas, he will tell: "I wish I could become like M.S. Subbalakshmi" or somebody like that.

So everybody recognizes their limitation. What does a jñānī do? We admire a jñānī. What does a jñānī admire? Is he happy? No! "I want to become God himself. He is my ideal!" That's why we are all bhaktas (devotees) – fans of God!

Swami Premananda's Humorous Exchange

In Mysore one Swami was having a talk. It was very hot. Swami came. There were about 15-20 people – so much crowd.

Swami asked: "Do you want me to switch on a fan?"

Mahārāja said: "No, its useless!"

"Why?"

"You are only increasing the heat!" Too crowded!

The Value of Admiring Those Better Than Us

Everybody has got ideals. But it is good to have an ideal of who is better than us, so "I will also improve."

The Story of Saint Christopher

I will conclude today's talk with a beautiful story. There was a great saint – he is called Saint Christopher. He is called the patron saint of pilgrims. Whenever we start a pilgrimage, we pray to him for protection.

This man was very tall – maybe 7 feet tall, hefty, full of energy. Somebody asked him: "What do you wish to do in your life?"

He said: "I want to serve who is the greatest person, who is the strongest. I want to serve the strongest."

Serving the Robbers

One day he was walking, and suddenly somebody shouted: "Robbers! Robbers!" The moment they heard "robbers," everyone started shivering.

Christopher thought: "My God! I thought these are all great people, but they are frightened of robbers. So who is stronger? Robbers!"

Immediately, he went to the robbers and said: "I want to serve you." So he started serving the robber chief, because he was the strongest.

Serving the King

One day these fellows were going somewhere, and suddenly somebody shouted: "Soldiers of the king! Soldiers of the king!" Immediately the robbers started shivering.

Christopher said: "The king is stronger!" So he started serving the king, because hearing whose name, people were shivering.

Serving the Devil

One day the king was going that way, and suddenly the devil appeared. The moment the devil appeared, the king and everybody fell down unconscious.

He said: "What is this? The devil is the strongest!" So he said: "I will come and serve you."

The devil was very glad to get such a strong assistant. So Christopher started serving the devil.

Finding Jesus Christ

One day the devil was going happily along, and suddenly somebody saw them and said: "Jesus Christ, save us!"

The moment the devil heard "Jesus Christ," he started shivering and fell down unconscious.

Christopher thought: "These are all weak fellows! Jesus Christ is the strongest. I will serve only Jesus Christ!"

So he went to a monk and said: "How can I serve Jesus Christ?"

The monk told him: "You are a strong person. There is a river, and many people – pilgrims – want to cross that river because there are shrines on the other side. Build a small hut. Any pilgrim – man, woman, child – who needs your help in crossing the river, you help them."

The Child Who Was Christ

So he did this practically his whole life. He had a big staff – a big man with a big staff. He would catch hold of people, take them across, leave them there, come back, take some more people – whole morning till evening, many, many years.

One day at night, it was stormy and rainy, and the wind was blowing. He thought: "Today nobody will come. Let me take rest. I am so much in need of rest."

Toward midnight, suddenly one voice came: "Christopher! Christopher!"

Nobody else was there. He thought: "What is this?" He opened the door. Nobody was there. Again: "Christopher! Christopher!"

He looked around. There was a small child standing there.

"Oh! What do you want? Where are you going?"

"I have to go across."

He tried to persuade the child: "Stay in my hut. In the morning only I will take you."

"No, I have to go now."

So he lifted the child onto his shoulder with his staff. That night the river was extremely powerful – very strong current.

Slowly, slowly he was walking. When he reached mid-river, he wondered: "Who is this small fellow?" The child became heavier and heavier – like Lord Kṛṣṇa riding on Garuḍa!

Suddenly Christopher felt he would fall down – heavier, heavier, heavier. He was thinking: "What is this? This fellow appeared only 3-4 pounds, and now it appears 300 pounds!"

With great difficulty, he crossed the river and set the child down. Then he said: "Who are you?"

The child revealed himself as Jesus Christ. Christopher could barely move, barely stand. The child gave him darśana (divine vision).

Because of this service, he is considered the patron saint of all pilgrims. Whoever takes his name and starts a journey – there will be no obstacles in the way.

Even today he is called the patron saint. Just as we say "Durgā, Durgā, Durgā" – may Durgā help people – this is the story.

The Essence of the Story

What is the essence? Only a person who serves the strongest will reach the goal. Who is the strongest? God.

Hanumān and Bhīmasena

That is why Hanumān wanted to bestow his grace on Bhīmasena. Bhīmasena was going out for some work – he wanted to collect some flowers for Draupadī.

Hanumān said: "This fellow, Bhīmasena, is very proud. Just because he is very strong, he thinks he is the greatest."

So there is a custom: One should not cross over a revered old person lying down. Bhīmasena went along and saw an old monkey lying across the path with his tail.

Bhīmasena asked: "I have to cross."

The monkey said in beautiful Sanskrit language (he was a great paṇḍita): "Nyāyinam api adhyātmam sa-tālam dhana-sthānam. Dvi-naranām prabhūpati parāsu-artham vapājatām namāne."

Translation: "If you have strength, remove my tail and go."

Bhīmasena tried to remove the tail with his right hand – nothing happened. Then he put his left hand – nothing. Then he used both hands – nothing. Then he bent down with all his might – nothing!

Then he came to his senses. He asked: "Who are you?"

"I am Hanumān, your elder brother."

Elder brother – Hanumān is a brahmacārī (celibate monk). What would be a younger brother? A householder!

Then Bhīmasena asked for darśana. Hanumān said: "You go there to the Kurukṣetra war. I will be on Arjuna's flag. Nobody can see me, but hearing my roar, so many warriors will die."

The Final Teaching: Recognize Māyā

This is a beautiful story. Recognize māyā – these are all māyā (illusion). Then only you will get peace. The world is māyā.

That is why in Patañjali's Yoga Sūtras:

What is the first one? Yama – What is yama? Remove all negative qualities
Then Niyama – Acquire qualities which help us in our spiritual growth
Then only: Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi

How logically Nārada presents all these ideas! It is fantastic.

Closing Prayer