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.

The Nature of Arguments and Truth

Yesterday we were reading the 74th sūtra, "Vādo Nāvalambyah" This is what Śri Ramakrishna says to M: "Promise me you will not argue." What is the reason for that? For everything there is a reason. The reason is that each person understands things slightly differently, and he has no other option but to say what I understand is alone the truth.

So, what I understand is a truth for me—you should say that. But to say that alone is the truth for everybody else is a wrong way. That is what Śrī Rāmakṛṣṇa says: "Jato māt, tato pāth" (As many opinions, as many paths).

The Importance of Śraddhā

So, provided a person has got śraddhā (sincerity), every śraddhā is God-like. There is also a śraddhā suktam that produces more śraddhā, but we have to take care that we will not talk superficially but with śraddhā. So, this śraddhā can take us to God.

That is why whatever path you lead, that is the understanding God has given you, God has given me. He has not given the same understanding to even two people.

The Analogy of the Clock and the Sun

So, that is why Śrī Rāmakṛṣṇa used to say - no clock is right; only everybody has to depend upon the sun. Everybody's clock is running in a different way. What can a human being do? Whatever is there, you improve, take your stand upon that and improve upon that.

That is okay. But to say that argument means what? "I am right and you are wrong. I want to prove that you are wrong."

It is first of all a waste of time because nobody can be changed by argument. If it is truth, then they might change some people. But if it is one's own strong opinion, then they will not change. Complete waste.

Types of Arguments

So, there are two, three varieties of arguments:

Jalpa

Jalpa means talking non-stop—for the sake of argument, no goal is mentioned.

Vitaṇḍā

Then there is Vitaṇḍā: "I want to defeat." That is the purpose.

Vāda

But Vāda—Vāda means what? In arguments, there are varieties. All these are varieties. But when sensible people come together and say, "Let us discuss, find out the truth," that is called Vāda. Something that is done for the sake of finding out the truth, that is called Vāda.

So, that Vāda is okay. But this Vāda should not degenerate into what is called argument. That's why Śrī Rāmakṛṣṇa said, "Promise me, you will never argue." Thereafter, it completely stops. Even then, it took time also.

Why One Should Not Argue

So, why should one not argue with the other person? There is room for diversity in views. And also, the argument is wasteful, is not conclusive at all. So, nothing can be conclusive.

Why argue? All these arguments are before knowing the truth. After knowing the truth, there is no place for argument. Suppose we both of us are talking about somebody. Both of us have not seen him. We are only talking about that. We heard about him.

So, we have got two different views. Supposing both of us see him once, then there is no argument. There is no comparison.

The Example of Perception

This is an ordinary example. But this example also has got a defect, because in this example, each one of us sees the same object in two different ways.

So, for example, Śrī Rāmakṛṣṇa gives an example: A woman is walking in the street. So, a small boy who was playing sees her, runs and embraces her: "Mama, mother!" Another old man who was also coming says, "Oh, my daughter!" Another man says, "Oh, my wife!" So, only one object but different views.

Then all of them look upon that woman in different relations. How we look upon a person or object is based upon our utility. That is why I give a funny example.

The Example of "I Love You"

"I love you." When a man is looking—a chicken lover is looking at a chicken and says, "I love you"—that means total destruction of the object. When a mother looks at a child and says, "I love you," she is ready to give up her life for the sake of the child.

The Example of the Cow

So, another example I am giving: A cow is going. So, two people are watching. One is a farmer who has got a dairy. Another is a cobbler.

What is the farmer looking at? How much milk this cow can give me? What is the cobbler looking at? How much skin it can give? How many chappals (sandals) I can make out of this cow? The judgmental value is totally different.

But why is this? Because we never look at a thing in a purely objective manner. We look upon it with a utilitarian purpose.

The Example of the Flower

Similarly, with a flower: If he is a lover of God, "What a beautiful flower! And if I can offer it to God, then it will be wonderful."

A woman is also looking at the same flower: "If I can wear this, then my beauty will be enhanced."

But there is another type of person. He will look and say, "Oh Lord, it reminds me how great You are. If You could produce this kind of flower, how much greater You must be."

So, these are the varieties. We are utilitarian. We put a filter and then we look.

Bahutva Avakāśatvāt (Room for Diversity)

That is why what is bahutva avakāśatvāt? Bahutva means diversity of opinions. The point is, most of the people are not rational. They just argue for the sake of time pass.

Some people just pass time. Some people have got an ego. They want to show, "I am an intellectual person. If I can beat this fellow in the argument, I will get more honor, position, etc."

But the real argument should be only for finding out the truth.

Śrī Rāmakṛṣṇa's Example of the Chameleon

So, Śrī Rāmakṛṣṇa again gives an example:

There was a village. Outside the village, there was a wooded area. So, the villagers had to pass through that wooded area, going out of the village, coming into the village, etc.

So, one day one fellow came and said, "I saw a very beautiful animal. What a wonderful blue color! Blue color!"

Another fellow said, "Yes, I have seen it. Isn't there a tree there? I have seen that animal. Why do you call it blue? It is pure green!"

Another person said, "Both of you are wrong. It is pure red!"

Like that, they were arguing. Every person has different views. But they all decided, "So let us go to the tree and find out what it is by seeing it also."

There was a person sitting under the tree. They asked him, "Where do you live?" "I live under this tree all the time."

"So, do you know about that animal?" "Yes, yes. Every day, how many times I see that animal!"

"So, tell us, what color is it?" He said, "All of you are right. It is an animal. Sometimes it is blue. Sometimes it is green. Sometimes it is red. Sometimes it has no color also."

What is that animal? A chameleon. So, it changes its color to suit—you know, if the enemy is coming, it will look like red or yellow or green color, so much so that the enemy cannot catch it.

The Man Under the Tree

So, what are we talking about? Only the man under the tree can tell the truth. Who is that man? A person who knows God intimately. He can tell God has many forms, many names, many shapes, and sometimes no form also. No form means no name. That is the Nirguṇa Brahman.

That is what is in our dharma: so many faiths, so many paths. You believe in what you like. Gaṇeśa, Kārttikeya, Caṇḍī, Cāmuṇḍī, Kṛṣṇa, Rāma.

In Kṛṣṇa also, there are so many. Who do you want? Do you want Gopāla Kṛṣṇa? You want Gopī Kṛṣṇa? Do you want Gītā Kṛṣṇa? Whom do you want?

So, like that, which Rāma do you want? Husband Rāma, brother Rāma, son Rāma, disciple Rāma, or sage Rāma, or king Rāma? You understand what I am talking about?

See, how a husband should—an ideal husband should behave. How an ideal son should, ideal disciple should, ideal friend should, ideal brother should—Rāma represents all these forms. That is why he is called Pūrṇāvatāra.

It does not mean that he is God completely. It means partial manifestation of God. In this world, God cannot come as infinite. He has to be limited.

All Sincere Paths Lead to God

So, all these opinions, provided people are sincere, they are all right. In what way are they right? In their own way will take them to God. Every path is right.

To be more concrete: whether a person follows Hinduism, Christianity, or any other religion, believes in certain principles, he will also reach God.

Even a Murderer Reaches God

Ultimately, we are all reaching God, including a murderer. A murderer is also reaching God. How can a murderer reach God? "Murderer should go away from God!"

Of course, he will go away from God because of his karma. But where can you go away from God? If God is everywhere, the question of coming near or going further doesn't arise. Understand? God is everywhere. Where will you go? Wherever you go, God is there, isn't it?

Where can a murderer go? Is God in hell or not? Yes, tell me, is God in hell or not? Another thing: who created hell? God only.

Why? Because He loves His children. He wants to discipline His children, and if they don't listen to nice words, sweet words, then for some time He will not give them comfort. This is the arrangement (vyavasthā) God has made.

The Example of the Father and Son

If you don't give any food to your child, he will come begging, and you are watching from a distance whether he is learning or not. Because if he doesn't learn, he will continue his bad behavior. But the father doesn't want his son to suffer permanently.

It is for discipline, so that the child will be frightened and he will behave properly. From a distance, he will watch him.

The Story of Prahlāda

Prahlāda—we are saying Prahlāda—his father got very angry with him and then he was imprisoned. He was not given food. Servants were ordered not to give him food.

Then his mother also was not eating. She was a great devotee of God. Then God came and said, "Why are you not eating this food?" She said, "Who knows better than You? But I am a mother. How can I take food when my son is not getting food? How can I?"

Then here, see the beauty of our mythological stories. That's how God comes into it. God brought so much food for Prahlāda. He refuses. He says, "I know my mother's vow. She will not eat unless I eat. She doesn't know I am here. I want to make her eat, then she will feed me. Then only we will eat."

He loved his father also. Prahlāda was not saying anything except "Nārāyaṇa." He was saying "Nārāyaṇa" everywhere except to his father. In his life, he would be saying "Nārāyaṇa."

Because of that, the father also was neglected, the son also was neglected. Fourteen generations later—who was Bali? Grandson of Prahlāda.

Mīrābāī's Dilemma

How can he be without devotion? This is a beautiful story, you know. Mīrābāī—she was being tortured by her husband. So, she was in a dilemma: "I must be a good wife. That means I must not leave my husband. But he is obstructing my spiritual progress. So, what can I do?"

She wrote a letter to Tulasīdāsa—they were contemporaries. "You are a great soul. So, you please guide me."

Then he wrote a song, a beautiful song. What is that? "If anybody doesn't love Rāma, if anyone doesn't have love, bhakti for Rāma—for whom Rāma is not dear—such people, consider them as a million enemies, even if they may be the most nearest to you."

So, he directly is telling, "Get rid of your husband and then come back." So, like that, a beautiful song. This is very lovely.

It is there in our kīrtana: Even if they are very near and dear to you, if they don't have love for Rāma, consider them as enemies.

The Story of Bali Cakravartī

We were talking about Bali. That's why I remembered this. So, Bali Cakravartī—he was a great devotee of Śiva. It is all the same. He was, after all, the grandson of Prahlāda.

So, what happened? He is considered as a daitya (demon), asura, and he was so powerful, he occupied heaven. So, the devatās, whenever they are defeated, they cry to Viṣṇu.

So, Nārāyaṇa says, "Okay, I will go to Bali, tell him your proper place is Pātāla." But here, God knows that he is my greatest devotee.

So, He went and took the form of Vāmana. Do you know what Vāmana means? If anybody has to beg, the beggar becomes smaller. Even if he is seven feet tall, suppose he has to beg from another child, three feet tall, then that seven-foot person will become one foot because of that attitude. Understand? That is called Vāmana, dwarf.

Bali's Devotion

So, He came as a beggar. What was He asking? "You give me land." That's all. There is a secret behind this. A mystical being is there.

Bali Cakravartī's guru was Śukrācārya. Śukrācārya, the moment he saw Vāmana, he recognized, "This fellow Viṣṇu has come to deprive our Cakravartī of everything." So, he told, "Beware! That man is Viṣṇu!"

Bali Cakravartī's reaction was what? "Viṣṇu Himself has come to deprive me? Nobody will—nobody has ever got this chance in this world. I am the only lucky fellow who got this chance. Everybody goes to Him to get something, but today He Himself comes to me to get something from me. Who is greater? I am greater! So, I will give it, whatever He wants."

So, he did not care for his guru's instruction. So, when Vāmana said—this small fellow, brahmacārī with the white umbrella, funny fellow—he comes and asks, "Yes, what do you want?" "I want only three feet of land."

He said, "Yes!" He had to take water and donate it, giving it to Him. Immediately, Śukrācārya was looking very angry. "What can I do?"

Then with one foot, He covered the earth. With second foot, He covered the heavens. "Where shall I put my third foot?"

He said, "Please, put on my head." So, He put on his head. He pushes him into Pātāla.

The Meaning of the Story

That is the story. So, what does that mean? "My foot will be permanently, imperishably marked meaning, my remembrance will be forever in your mind. You will never forget." That is why He promised, "I will guard you. Nobody can trouble you."

So, if God is there in Pātāla, is it Pātāla or is it Vaikuṇṭha? What do you say? Vaikuṇṭha!

Can you go to Vaikuṇṭha? God is in Tirupati. Where is Vaikuṇṭha?

The Story of Tirupati

So, Nārāyaṇa came to earth. Unfortunately, He had two wives, Bhūdevī and Śrīdevī, and they started quarreling. So, He could not tolerate it.

So, both of them—they are very clever fellows, you see. He knows if two wives are together, they will create a problem. So, one He established—Śrīdevī upstairs and Bhūdevī downstairs. Śrīdevī is in Tirupati only.

So, daytime He would be there upstairs. It's like what devotees sing: "Dead of night, oh Mother, when the Lord comes down, just put a word about me!" Immediately!

Like an ordinary husband—whole day will be doing all business. At nighttime, he will go to his wife, but she is the boss. So, at that time, you put a word.

Tulasīdāsa also writes, "Mother Sītā, when Rāma comes to you at night, put in just two words. Do you know, Rāma, there is a servant? His name is Tulasīdāsa. He is very highly devoted. If You put one word, then my life will become completely fulfilled." Beautiful sentiment, using words and expressions.

The Teaching on Arguments (Continued)

So, what are we talking about? Bahutva avakāśatvāt—because there is always room for arguments and everybody is not sincere. They just want to talk.

And then aniyatatvāt (uncertainty)—same person, will he hold the same opinion his whole life? Do we hold the same opinion? Understanding is growing all the time.

So, he said, "Vādo nāvalaṃbya" (one should not depend on arguments). Don't go on arguing.

Kabīr's Teaching

So, Kabīr Dās says, "Hājī hājī karte rahiye, baiṭhiye apne dhyāna" (Keep saying "yes, yes" and hold onto your own meditation).

Somebody says, "It is not like that. It is like this." "Yes, yes, yes, you are right." He is happy.

Even today. Some other fellow says, "Hey, see that fellow grumbling and all. He is not right. This is right." "Yes, yes, yes, you are right."

But hold on to your own opinion and you progress. What is your opinion? What your guru tells to you, that is your path. These are pearls of real wisdom. Saves lot of energy, time, all those things.

Sūtra 76: Bhakti Śāstrāṇi Mananīyāni

Then the next teaching: "Bhakti śāstrāṇi mananīyāni, tad udbodhaka karmāṇi karaṇīyāni."

Very, very meaningful. Sūtra 76. What is that? Bhakti śāstrāṇi—śāstra means scripture. There are many types of scriptures. There is one type of scripture called Bhakti Śāstras.

They only talk about devotion—for example, Śāṇḍilya Bhakti Sūtra. Madhusūdana Sarasvatī wrote a very big work. What is that? Bhakti Rasāmṛta or something like that.

So, like that, a few books are there, but not only that. Bhāgavata is only Bhakti Śāstra, the Bhāgavatam. So, you read only those books.

The Influence of What We Read

Why? Our mind is what is called impressionable. Our mind is very soft material. So, if there is some object, put your five fingers there—it will give the impression, there will be marks there. Like wax.

That is how they make cakes and other things. There is a mold. So, nowadays they can make cakes in any form you want. You want it like your house? So, they will take a photo of your house and there are materials there, and that photo they use to make the mold. In that mold you put this cake.

So, before you destroy it—understand, after a birthday—what do you do? Destroy it! That is what I call, "I love this cake very much. I am going to destroy you!"

You name it, they make this, and any letter—your name will be there—and then what is your present birthday, 28th, 30th, whatever it is, that also. And if somebody is very particular, there will be candles—30 candles. So, you are supposed to blow all of them out. These are sentiments.

But what I am trying to tell you: our minds are very flexible. You read science books and you are likely to believe what scientists say. You read scriptures, you are likely to believe both types of scriptures. You read the Buddhist scriptures, then you are likely to believe the Buddhist scriptures.

Like that, every scripture has an influence upon us. Not only that—your political opinion depends upon which magazine, which newspaper you are reading. Nobody presents a fact exactly.

Congress represents the same fact suitable to them. This is a well-known fact. Nobody is completely objective. There are a few papers—I don't know here—they will give you exactly, "This is what has happened. Now, you draw your own conclusions."

So, like that. Anyway, the point is, good news has come. God's grace, good people have come. They are trying their best. We also have to be good. Otherwise, how can one man do it?

The Three Steps: Śravaṇa, Manana, Nididhyāsana

Anyway, the point is, three ways are there:

What is the first one? Śravaṇa (listening).

What is the second one? Manana (reflection).

What is the third one? Nididhyāsana (meditation/contemplation).

What does it mean?

First, you get information. "This is what I am supposed to do." That is called śravaṇa.

Secondly, think deeply. Don't be a blind follower. Just think: "Why is this scripture telling me to behave like this? What happens if I behave the other way?" You have to think. You have to be convinced. Otherwise, the next day somebody can come and upset your views because you don't have any views of your own. You have not thought deeply.

So, you will have to think very deeply and make it your own. If somebody comes and argues with you, you should be able to stand firm: "You are wrong because I have thought deeply. I also thought rationally."

So, there is what is called rational thinking. There is also irrational thinking. So, that is called manana. That is what he is telling.

The Necessity of Action

But mananīya—"I am convinced. I don't do anything." That will not do. So, the next part means karaṇīya—you have to do what these scriptures ask us to do.

"Tad udbodhaka karmāṇi"—what the Bhakti Śāstras really inspire you to do. Udbodhana means what? Inspire. What do they inspire you to do? Because now you are convinced that that is the right thing to do, you do it.

Karaṇīya—if you don't do it, there will be just knowledge rotting inside the brain. There is something called "all rot." Peel some seeds of fruits—there will be rotting inside. That's not going to help us.

So, what should we do? Consume it, digest it, make it part of ourselves.

The Example of Fresh Air

See, the nearest example is this room. Close all the doors. Now it's a closed room. What happens to the air inside? Because you are breathing, you are taking oxygen, and in course of time, all the oxygen is depleting. The whole thing becomes carbon dioxide. Very, very dangerous. Your health will be disturbed.

The moment you open a window, on one side fresh air comes in, on another side stale air goes out.

So, how does it apply here? If we don't do spiritual practice, fresh ideas will not come. So, why should we do? Because a person becomes a great person by doing, not by thinking.

The Test of Realization

See, that is why we say that suppose there is one saint in a Himalayan cave, he meditates and maybe he thinks he realizes God. He thinks. How does he know he realizes God? What is the pramāṇa (proof)? He is accepting his own thinking.

So, that's why it is said: Svaanubhava (one's own experience), then Guru anubhava (Guru's confirmation), then Śāstra upadeśa (scriptural teaching). They must confirm it.

So, if anybody says, "Only I have experimented and I got the result, but you cannot experiment—you will not get the result"—it is unscientific.

Why is it unscientific? Because what is scientific? Anybody following the same steps, if he doesn't get the same result, it is not acceptable as scientific. Scientific always means the same result should be achieved by everybody who follows those instructions.

So, if anybody says, "I am a realized soul," he may be totally mistaken.

Śrī Rāmakṛṣṇa and Totāpurī

And God will make him come out and face tests. In Śrī Rāmakṛṣṇa's case, you know, he was married. Then Totāpurī looked at him and said, "You are having all the qualifications of one who wants to become a monk. I will initiate you into sannyāsa."

"But I am married!"

Totāpurī says, "The real test of Brahma-jñāna is: even if your wife is sleeping beside you, you should not look upon her as your wife. You should look upon her as Brahman or Divine Mother. Then only your Brahma-jñāna is real. Otherwise, it is inside Brahma-jñāna, outside worldly consciousness."

North Indians pronounce "Brahma." They can't pronounce "Brahman" properly. Yeah, North Indians—two types are there: Punjabis are there and other North Indians. So, in Delhi, their pronunciation is different.

The Test of Temptation

First temptation will be: for a man, it's a woman; for a woman, it's a man. Not any ordinary person—even you know, a young man will be attracted only to a figure of youth.

A 99-year-old woman, full of wrinkles—will he get tempted? Do you think he will get tempted? He will not get tempted. The person testing will be a very attractive person.

So, we are all saints when unattractive people come; when attractive people come, we are tested. Why do we call them attractive? Because we are attracted!

Rāmakṛṣṇa will not be attracted. So, this is the understanding. That's why God will make them come out. He will make them face trials and tribulations, and then if they pass, it is certified: "No temptation."

The Story of Viśvāmitra

Otherwise, like Viśvāmitra—he was a great sage. Until what time? Until that temptation came. Afterwards, he was called a fallen sage. So, these temptations will come.

Always, before testing, you don't know what is what. First step: you don't know. Second step: you know what is what. Third step: then you practice, and then they test you.

Always, if you are happy and comfortable, then who knows whether you are a saint or not? When troubles come, suffering, unhappiness, problems, losses—then your sainthood will be tested.

Not only that: you get profit, you lose; you win, or you are defeated. Under all circumstances, you become sama-citta (equanimous). That mind, once he attains that, nobody can disturb him.

Why Saints Cannot Be Disturbed

Also, there is a reason. Why can't he be disturbed? Because they are getting so much happiness from God, they will never let that kind of happiness go.

Nobody is born a saint. Such a thing doesn't exist. He has gone through all these things. He enjoyed every enjoyable thing in this world, and then he says, "I have enjoyed, experienced everything. It doesn't satisfy me. Now, I want to go in search of something much higher."

So, he has already experienced worldly pleasures. Once he gets divine bliss, then he can compare in memory. That's how we compare—in memory.

Sūtra 77: Time Management for Devotees

"Sukha-duḥkha-icchā-lābhādi-tyaktavyāḥ, talli-prateekṣāmāṇi praṇārthamapi vyarthaṃ na neyam"

Time becoming available to him because of his freedom from pleasure and pain, desire and gain, etc.—it behooves him not to waste even half a second. I promised I will tell you a real incident.

The Story of Swami Brahmānanda

Swami Brahmānandaji was at Haridwar. There was a brahmacārī. He thought, "I am a very clever brahmacārī. I can find out who is a sādhu, who is not a sādhu."

Then Brahmānandaji, fortunately, was his friend. He understood. He wanted to teach him a permanent lesson. So, he said, "Let us go out for a walk."

So, Mahārāj took him out for a walk. On that day, you know, in Haridwar there are what are called Akhāḍās. Akhāḍā means gymnasium. This gymnasium was started by Madhusūdana Sarasvatī to defend Hindus, helpless Hindus,

The Akhāḍās and Mahāmaṇḍaleśvaras

So, this brahmacārī—Mahārāj wanted to teach him a lesson. We all have got, you know, a prejudice: a person who is very simple, eats simple things—he could be a saint. But if he is luxuriously dressed...

So, Madhusūdana Sarasvatī, to protect these people, started these Akhāḍās. Their business is to go to their Akhāḍā, eat, exercise, learn the art of fighting, and they were supposed to be soldiers to protect Hindus.

So, in course of time, the British came, all that stopped, and then these Akhāḍās became monasteries again, and the head of that monastery is called Mahāmaṇḍaleśvara. So, there is Maṇḍaleśvara—head of the center; Mahāmaṇḍaleśvara—head of the region.

There are five famous Akhāḍās in Haridwar. They have devotees—lakhs and lakhs of devotees, rich and poor, everything. So, they present a lot to the Akhāḍās—luxurious monasteries.

The Procession

So, Mahārāj took the brahmacārī out. That day, when the Mahāmaṇḍaleśvara was riding a horse, he was dressed up like a king. He wore a turban and then a necklace, bangles, a cloth—golden cloth—and the horse also was decorated with gold, and thousands and lakhs of devotees were following with band, music.

So, when they came out, this procession was going on, and Mahārāj and the brahmacārī were standing outside. They couldn't move because of the crowd.

Then Mahārāj asked, "What is your opinion of this procession?"

He said, "This is not right! We should not behave like that, dress like that, and ride a horse like that. Everybody is looking at him like he's some kind of king. This is not renunciation at all."

Mahārāj started laughing and laughing.

The Lesson Revealed

He said, "Stupid fellow! To deceive stupid fellows like you, they wear those kinds of dress. He is a Brahma-jñānī. Deliberately he is like that."

The Mahāmaṇḍaleśvara saw them and called out, "Please come! Namaskāra! Please come!" He shook hands warmly with Brahmānandaji.

[At this point in the recording, there is an interruption where someone named Avani arrives, and there is casual conversation about her not going to school, visiting her sister in Madras, etc. After a brief pause, the discourse resumes.]

The Value of Time

There is one thing in this world which is invaluable. It is irreplaceable. That is called time.

Anything else perhaps you can replace. Health can be replaced. Money can be replaced. Work can be replaced. House can be replaced. Anything can be replaced. But time—once gone, it is gone forever.

God's Equal Gift to All

Time is so wonderful, you know. God is impartial in only one respect: He gives exactly 24 hours a day to everybody—ṛṣi, devaḥ, dhanī, daridra, paṇḍita, mūrkha (sage, god, rich person, poor person, scholar, fool). Everybody—He will give only 24 hours.

Not only does He give 24 hours, but every 24 hours it is continuously renewable until death. Yesterday you did not use it properly? "I am not reducing your quota." Again He will give 24 hours. 24 hours every day.

Śrī Rāmakṛṣṇa's Example

So Nārada is saying that if you want to make good use of time—anybody, scientists, poets, anybody who wants to be great—the first thing you should be aware of is time.

That is why Śrī Rāmakṛṣṇa, as soon as he became spiritual, he was reluctant to waste half a second in anything other than spiritual practice. From pūjā to japa. From japa to pūjā. Nights, he was not sleeping.

I do not know how he was managing. Twelve years like that, he had no sleep. His eyes were constantly flowing with tears. He lost the power of normal thinking. He was a perfect example of what Nārada is teaching.

How We Waste Time

So what do we do? Sukha-duḥkha—we are always wasting our time. "How to avoid duḥkha? How to obtain sukha?"

Then icchā-lābhādi—icchā means "I want this, I do not want that." Lābha means "I want to gain this, I do not want to lose that." Throughout the day, this is what occupies our mind.

You want to move your hand from here to here—what is necessary? Time (kāla) and energy. You want to think something—every thought requires time and energy. Even the smallest thought also requires energy and time. By that time you finish that thought, it is gone.

The Trap of the World Wide Web

Sometimes with sukha-duḥkha, you think, "I will just think only for five minutes." And then from there it goes to another thought, and another.

Like the World Wide Web—the Internet. You go there. You want to search for something. Suddenly, something clickable comes. You click upon it. Then it will take you another 10 minutes. And then you go from there to somewhere else. By that time, you come back—probably you did not get what you were looking for. And you have wasted so much time.

That is why they call it WWW—World Wide Web. Why did they give the name "Web"? Because the idea came from a spider's web.

The Origin of the Internet

The creator—he must have been a genius. He was sitting one day, and he was watching a spider weaving its web. So, you know, it will be like this—not a straight line, but an interconnected web.

Previously, they had problems transferring information over long distances through telephone lines. So, he thought of an idea: What is the idea? You break the information into small packets and send them through different routes. Very easy. Small packets.

If the information is too big, you can't send it through one channel. But you chop it into small pieces—this one goes through one tube, another through another tube, another through yet another tube. But all at the same time, they are gathered together at the receiving end.

So, this idea came to him. He was a scientist. He worked in America. So, he found just a way of transferring information. That is the Internet.

Now, the whole world is like a spider's web for disseminating knowledge. That's okay. Now it has become so vast, nobody can even comprehend it. Even one billion websites! So much information. That's why they call it information overload.

The Dangers of the Digital Age

Websites can break down. Deliberately, you know, hackers attack. At one time, 50,000 queries to the same website—it cannot handle even that load. It just breaks down. That is the purpose of the hackers—make it crash, then penetrate it, find out the passwords.

So, time is very short. Why am I talking about this?

"Because of his freedom from pleasure and pain, desire and gain, etc., it behooves him not to waste even half a second."

So, don't think, "This is sukha and this is duḥkha. This is what I desire (iṣṭa) and this is what I don't desire (aniṣṭa)." The moment a person becomes free from that mental bondage, then all that wasted time will be available to him.

The Challenge of Free Time

But how does he use it? This is another problem. We are not able to use free time properly. We get bored. That is why again we go to all those entertainment channels. They are time gobblers—they gobble up your time.

By the time you realize it—you think you're just looking at something innocent—by that time, you have finished 2 hours, maybe 3 hours.

Now, how much time do people talk on phones? What do they talk about? "I am okay. You are okay. How are you? How is everyone?" This is the essence of 3-4 hours of conversation!

Mobile Phone Addiction

Then the Internet. Now mobile phones. And it has brought into our lives a mental disease. It is called mobile phobia—the fear of losing your mobile phone.

"If my mobile is lost, then what am I supposed to do with life?" Your whole life (pañca-prāṇa) is kept in that mobile—your contacts, your photos, your documents.

Some people don't back them up. If the whole thing is lost, if somebody steals it, or if it is damaged, or some virus attacks it—in any way, if it is gone, then they feel lost. "Where is that number? Where is that photo?" There is no memory outside the device.

The Devotee's Use of Time

So, what is Nārada saying? A bhakta should free himself from all these time-wasting problems. And when time becomes available, are you able to utilize it? Can you utilize it properly? That is important.

Are you ready? You must prepare yourself.

The Problem of Retirement

A practical example is retirement. This fellow who was working was overshadowed by work—10 hours a day, completely occupied. Suddenly he retires. Now he is completely free. Now he has a big headache—time hangs heavy. "What to do?"

Only 2 hours to read the newspaper. Even that, he reads very slowly to pass time.

Clubs—all these retired people go to clubs. Women, they play bridge. In the UK, they created these retirement homes, care homes. So, bridge or something like this, or small garden beds, you know, a few fenced beds. So, you go on gardening, go on weeding.

So, you can spend 2 hours like that. And that's how they pass their retirement.

"Pass Time" vs. "Use Time"

"Pass" means what? Wasted! But "wasted" only from our viewpoint. From their viewpoint, they have nothing, no spiritual agenda. That's why those 2 hours were "well spent"—they congratulate themselves.

By that time, it is time to go to their rooms. And then watch the news. And then eat dinner. This is how the day passes.

Two Aspects of Using Time Properly

So, two parts we have talked about:

First, negatively: Stop wasting time.

Second, positively: Find out how you are going to spend the available time properly.

"Praṇārtham api vyarthaṃ na neyam"—not even half a second should be wasted.

Vyartham means what? Artha means "to a good purpose." Vyartham means "it is a complete waste."

The Danger of Negative Thinking

If we don't know how to spend the time properly, then negative thoughts arise. We go on thinking, brooding.

Brooding is a very bad word—a psychological term. If you are brooding upon God, then it is wonderful. But if you don't brood upon God, then what you are doing is negative. "Why did that happen to me? Why did this happen to me?"

So, this brooding is a very destructive mental habit.

The Expert in Meditation

That's why somebody once asked me, "Teach me meditation."

I said, "You don't need to start meditation. You are an expert in meditation!"

"Why?"

"Because your face looks so dark, so depressed. So, what is the effect? You are meditating upon depression so deeply, your whole personality has become depressed. What an effect you have brought upon yourself! You are already an expert in meditation."

The Solution: Change the Subject

I said, "You are an expert in meditation. Now, what is the way? You don't need a new meditation technique. What you need is to change the subject."

So, instead of worrying about non-God things, worry about God! That is meditation!

Beautiful definition: Worrying about God is called meditation.

Understand? We are all worriers—not warriors, but worriers!

So, turn it into a positive note. Worry about God, then it is positive meditation. Not worrying about anything else.

Conclusion

Face life. Face your duties. But do everything with God-consciousness.

Closing Prayer