Narada Bhakti Sutras Lecture 49 Su.77-78 on 28-May-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 the Sutra

We are in the last time, the 77th sutra. What is it? Sukha-duḥkha-icchā-lābhādi-vṛtti-kāle-pratīkṣamāṇe prāṇa-baddham-api priyārthaṁ na nīyam.

When quarrelsome people sit, all these things they only talk about—a few things. What gives happiness? What gives unhappiness? What is it that I wish and what is it that I hate? This is the topic. You talk to anybody; this is the essence of this.

But as soon as a person becomes a devotee, he completely stops—he doesn't talk at all. Why? Because he completely relies upon God.

Two Types of Reliance: Marjara and Markaṭa Nyāya

This reliance upon God is of two types: Marjara-kiśora-nyāya and Markaṭa-kiśora-nyāya.

Marjara Kiśora Nyāya (The Cat's Way)

Marjara means cat. So the cat has given birth to a kitten. The kitten doesn't hold onto the mother; it is the mother who holds onto the kitten. It just knows that it does it.

Markaṭa Kiśora Nyāya (The Monkey's Way)

Whereas markaṭa-kiśora—kiśora means young one—so markaṭa-kiśora, it holds. You observe, it always holds. There is every danger that it will fall off.

Sometimes it is said, even if the mother is in danger on very hard stones, it also feels. So it will put the young one down and use it as padding and goes.

The Tiger's Example

Whereas a cat—I have seen an unforgettable scene in my life on BBC. Once a tiger had given birth to some cubs and put them in a small cave like this. Then water started coming there, flooding. It wanted to transport these things to a higher level.

So it had got two or three cubs, I think two. So it got hold of the eldest one, I don't know why, and took it to a higher level, put it there, and was coming to carry the second one. And the first one was following that.

So it came, opened its mouth, and it was not sufficient. Because if it is narrow, it can crush—it can crush a buffalo's windpipe like that, so much strength. And there is a way to measure that strength. They found out how to measure how many tonnes of pressure it exerts, pounds of pressure it exerts on anything, dinosaurs, etc.

They have got a way. Even if the animal is dead, it can crush a buffalo's neck completely. So much power is there.

But when it was holding the young one, it was not sufficient. Two, three times it did, at maximum, and the fellow was limp, completely hanging. This is called mārjara.

Śrī Rāmakṛṣṇa's Teaching

So that is the attitude Śrī Rāmakṛṣṇa had advocated: Be a kitten. Wherever the mother keeps, be happy. Because the mother is always keeping in mind.

So when the devotee automatically stops talking about what gives me profit, what brings me loss, one should not think about it. If a person thinks, he is not a devotee; she is not a devotee.

The Story of Lord Viṣṇu and His Devotee

Rāmakṛṣṇa is a beautiful example. For every teaching, he gives almost one parable. Lord Viṣṇu was sitting in his Vaikuṇṭha. Then Lakṣmī—he was playing with Lakṣmī. Suddenly he got up and ran out without any information to Lakṣmī. And then after a minute or so, smiling, he entered.

You know that? The devotee wanted to throw the brick. So Lakṣmī asked, "Where did you go and why did you come?" He said, "One of my devotees, completely absorbed in me, forgetting the whole world, was walking. Unfortunately, some washermen had washed their clothes, cleaned them and put them for drying.

The devotee with his dirty feet happened to walk upon them. Naturally, they will not tolerate. So they took sticks to beat him. He was absorbed. So Lord Viṣṇu said, 'I have to go.' He rushed.

But before he could come, the devotee became aware. He took up a brick to counter this. He said, 'When you are capable of doing it, why should I do?' With this idea, he has gone."

Complete Surrender to God

So God doesn't have 50-50. You do 50, I will do 50—no such business. Either 100% yours or 100% mine. That's it. So complete nirbharatā. This is called śaraṇāgati.

That is what Rāmāyaṇa says. You choose. This is called svayaṁvara. In olden times, the girls used to choose their own husbands. If they are beautiful princesses, the father renounces—svayaṁvara.

The Story of Nala and Damayantī

You know the story of Nala and Damayantī? In Mahābhārata, Yudhiṣṭhira asks somebody, "Is there any example like us? Who suffered like us?" Then the answer was, "Yes, there was a king like you. He was also a gambler. That's why he suffered."

So after telling also, he did not let this stay—no different from us. We also don't let this happen. Again and again Rāmakṛṣṇa says your wife is giving birth—it's very painful. Then she gives birth. "This is the last. Never ever going to have another child." After ten days, nicely washes her face to be attractive to her husband. What is going on and on and on? That is called mahāmāyā.

Understanding Māyā

One definition of mahāmāyā: See, if we don't know and do something, that is an excuse. But having known, to do something—why do we do? Something clouds over. Understand. That is called māyā.

So Śrī Rāmakṛṣṇa used to tell all appropriate stories for this. Wherever the mother keeps, the kitten will be there.

Damayantī's Svayaṁvara

So this Nala-Damayantī—Damayantī was supposed to be one of the most beautiful women. She fell in love with Nala. Nala also, and they got married. And then they got separated.

And then to bring him, her father announced: Damayantī is going to have svayaṁvara. So he made sure that wherever Nala was, he would hear. He was shocked. "How can my wife? How can she marry, remarry? I know that she loves me."

So there was a king. In disguise, this Nala was his charioteer. So that king heard. What was the test? This king was informed 24 hours earlier. But the distance in a normal way of travelling would take at least three to four days. But he wanted to—he heard about Damayantī. He wants to reach next day. How can in 24 hours a person reach? But if Nala is the charioteer, he can drive in such a way—24 hours he can.

So he came. He was informed. Then you see, the gods wanted to test. Indra, Candra, Varuṇa, like that—four fellows. They said to Nala, "We also want. You convey to Damayantī. We want to marry. You choose any one of us."

And he promised to do that. He did exactly to Damayantī. See, Damayantī recognized him even though he was in completely changed form—like a kubja, kuñja, like that. So then Damayantī was very unhappy.

"Okay, if you have promised, test is a test." Next day, all the kings including that king and Nala were there. And then what happened is Indra, Candra—they assumed exactly the form of Nala. Now five Nalas were standing there. How to know?

So then she prayed, "Oh Lord, you have to help me." And then there are certain characteristics of devas. They don't breathe. There will be no shadow. They may assume any form—there will be no shadow, because it's not a concrete object. So she observed carefully. God has given. And then chose Nala properly.

They were surprised. "How did you know that we were not Nalas?" "There is your shadow. Show it."

Dharma vs. Foolishness

So why was I telling this story? That there are good people—foolishness. Because of foolishness, they suffer a lot. So every suffering that was undergone by Yudhiṣṭhira was not only because of their dharma. Dharma can never bring unhappiness. Foolishness will bring unhappiness.

So dharma and foolishness have no relation. But we think we have to be what we call idiots. Śrī Rāmakṛṣṇa quotes his disciple Swami Yogananda: "If you are a devotee, that is very good. But why should we be a fool?"

The Story of Yogananda's Pen

Because of that incident, you know that? Yogānanda—later on Yogānanda, at that time Yogī—he wanted to buy one pen. He went to the shop and gave a lecture. Instead of examining the pen, he gave a lecture: "Don't cheat. Otherwise you will suffer all the same."

He said, "No, no, sir. I am a very lovely person." Very like the crane telling to the fish, "I gave up eating fish," like that. You know that? Yes, sir. Pañcatantra stories.

So he gave a lecture. And that fellow chose deliberately a very faulty one. And then when this man came and opened it—and no, they will not take it back. Śrī Rāmakṛṣṇa scolded him. Then he uttered these words: "Bhakta ho, kintu mūrkha keno hobe?" If because you are a devotee, why should you become a foolish person?

Causes of Suffering for Devotees

Invariably, any devotee who suffers, it could be for two reasons. Earlier, like he had done some sinfulness—pāpa. Or he is not using his God-given brain. Is this a clear case? He told you to gamble. First you lost. So many things are there. I am not going to go into that.

Complete Surrender: Bhāra-Samarpaṇa

A devotee deliberately will not talk about all these things because he had totally surrendered himself to God. This is called bhāra-samarpaṇa. Or this is called, in Rāmāyaṇa's words, ātma-nikṣepa.

Nikṣepa means placing completely. Ātma means I am completely under your control.

Śrī Rāmakṛṣṇa and M's Lesson

In Śrī Rāmakṛṣṇa's life, this is what Śrī Rāmakṛṣṇa asked M: "Give me your power of ātma-nikṣepa." Then afterwards, M didn't understand. He thought, "I will say yes. Śrī Rāmakṛṣṇa will look after everything. I can do whatever I want."

So one day he happened to utter, "I will do this." Immediately the axe has come down. "Oh M, could you say that? You say, 'If God permits, then I can do it.'" Who is the God? Who is the God? Śrī Rāmakṛṣṇa. For him, Śrī Rāmakṛṣṇa is guru.

The Meaning of Dīkṣā

So our case also. When we take mantra-dīkṣā, guru takes a vow. It is a dīkṣā not only for the disciple. It is a dīkṣā for the guru. What is the guru's dīkṣā? "I will not give you up so long as you follow my teachings."

What is the disciple's dīkṣā? "I will not give you up until I reach my goal following your instructions. I will not give up your instructions."

That is why: Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvaraḥ. These are not empty words.

Practical Application for Householders

So a devotee, what does the guru say? Don't waste your time. And a devotee should not waste it. So how can it be applied practically? Because we are all people working in the household—just to speak what is necessary. Don't follow what is not necessary.

Our kartavya we have to do. But whether people misunderstand—even if you talk also, they will misunderstand. You talk, you don't talk, they will misunderstand. Yeah, you smile, you don't smile, then also they will misunderstand. You look at them, don't look at them, then also they will misunderstand. People are like that. Peculiar people are like that.

"Why he did not? He looked at me. He was looking at me. He accepted me."

Śrī Rāmakṛṣṇa's Test of Narendranāth

That's why Śrī Rāmakṛṣṇa tested Narendranāth for one month. And he could be a very stern master. There was a time Śrī Rāmakṛṣṇa could not live without seeing Narendranāth. He used to weep.

There was a time Narendra used to come, then Śrī Rāmakṛṣṇa would turn his back upon him. He would not talk. Even if Narendra asks something, he would not reply.

One month passed. Narendra didn't stop coming. At the end of it, Śrī Rāmakṛṣṇa turned to him and asked him, "I am not talking to you. I am showing my disregard to you. And why do you still keep coming?"

Narendra said, "I like to see you. I like to hear you. If you don't like to see me, that's your headache, not my headache. I enjoy. If you don't like, if you don't enjoy, then you find some way how you can enjoy."

Śrī Rāmakṛṣṇa immediately put his seal and said, "Such a great receptacle—very rare in this world."

Understanding God's Testing

What is the lesson? Lesson is, say, guru takes the place of God. What is our problem? The moment we start being a little japa, we think God is in our obligation because we pay a little bit of insurance premium—an indifferent insurance premium. And we think that we have a divine right over Him for eternity.

So God also, sometimes, He will not respond to us. We will be going through a lot of problems. How can a true devotee go through this problem? He has surrendered himself to God.

No. We call it God testing. I don't call it testing. God never tests. What does He do? He provides opportunities for us—how we can quickly overcome these obstacles and go towards. Why should God test? He knows everything about us. And He will never put any difficulty on us which is beyond Him.

We have to understand that. He knows our strength, and He will give exactly according to our strengths. But we—we are people who like to know. Somebody has to feed the cow, wash it, milk it, boil it, make butter out of it, bring it to my mouth, and He has to open my mouth. Then only we might swallow it. That is not going to help at all.

Time Management

So kāla means time is available. You just see how much time is available. Now, at this very end, I read a book, How to Live 24 Hours a Day. I think I found that now—its name. That book is very famous, it's freely available: How to Live 24 Hours a Day.

He said every day, just 15 minutes—either you get up early or you cut down other activities—15 minutes. Every day, 15 minutes. Now multiply 15 minutes into 365 days. Find out how many days of completely free time you will get. Use that time.

If you have a book like this, "Oh, it is too difficult to carry"—tear it to pieces, just take it. What is the good of a book which you don't read? It is better to tear it and read it and throw it out than worshipping it.

Every day, Gospel of Śrī Rāmakṛṣṇa—once in a month we dust it, we never read it. Fellows are so clever. Sometimes I ask them, "Oh, do you have the Gospel?" "Yes, Swamiji, I have got." That's not what I meant. Do you read? "Sometimes I read." What do you do sometimes? Once in a year. What do you think? What is the good of it? Bookkeeping books.

Making Use of Available Time

So what does a devotee do? It is a beautiful expression. Pratīkṣā means expecting. Pratīkṣaṇe means available. So so much time being available because we are not doing these unnecessary things.

Even—what is a kṣaṇa in Sanskrit? To blink our eyelid once—it is one kṣaṇa. Kṣaṇārdham—even half of that time one should not waste. So what do you want? Think of God. Read about God. Hear about God.

Now you have got all Bluetooth. Take yourself. You don't need—all that you need is put it on. Put on some nice this thing, then go ahead. What is it?

So pratīkṣaṇe means—and there are people who check out the whole day, from this time to this time: this, this, this. Many good students do it. That is called, what is it called? Table. Timetable. Time management. This is called time management. Time management has a lot to do with one's success in life.

Important Sādhanas

So we discuss on that one. Then again, he is coming back. This is also an instruction of sādhana. One of the most important sādhanas is, according to me, first, time. Second, don't find fault with others.

Because it has become our habit—which will give me more happiness? Which person can I milk that person more? And all these things. The moment we stop, how much time will be available!

Why We Find Fault

So why do we find fault? Because we have not trained ourselves what to do with the available time. That is why retired people die very soon. People are unwilling nowadays to retire. Why? Because time—it will give escapism. This is called workaholism.

Work becomes alcohol. What is the alcohol? What does alcohol do? Does it solve your problems? What does alcohol do? You will escape from those worries, etc., for some time.

But it is not going to—not only itself, the more, the longer we postpone some problems, the more virulent they become. We are becoming very weak with regards.

Practical Ways to Use Time

So this is what used to be: that time, what should be done? Use it. How? What is the use? If you are sitting reading somewhere, or do japa meditation. If you are walking, put in—beautiful instruments are available.

Take some—your phone is there. You can download, or Gospel of Śrī Rāmakṛṣṇa. One of our brahmacārīs in UK centre, so beautifully—his voice is so soothing, joyful. It's available on the internet. UK, UK centre. You know that? I saw it.

Huh? I see it on YouTube. No, no, YouTube. Who's this one? Some—no, no, no. UK Vedanta Centre website. If you go, there are several readings. I think Karma Yoga and Bhakti Yoga, like that he read. Gospel is one of them. Beautiful voice. You are very soothing. Just put it. That's all you need to do.

And when you are walking, it has its own benefit. But don't do it when you are walking in busy streets—in a park or something like that. Whatever you listen, listen with attention. No use simply—that is going on that way, you are going on the other way. That's not going to work.

Not only that, it is dangerous because you are making a habit of doing two things at a time. So you can do that, you can do japa, or you can take up a subject and think deeply. You learn how to think deeply. How many wonderful ideas will come to you!

You see, when I am talking, so many ideas are coming. How are they coming? Do you think that I am sitting there and preparing and all those things? When I think, all these related—that is important. What is related? Unrelated things anybody can talk about.

The Ten Commandments of Hinduism: Yama and Niyama

So then certain qualities—usually we call these are also called the ten commandments of Hinduism. You know what are they? Yama and niyama.

Ahiṁsā, satya, asteya, brahmacarya, aparigraha—these are yamas.

Śauca, santoṣa, tapaḥ, svādhyāya, and īśvara-praṇidhāna—these are niyamas.

These are called ten commandments, divided into two classes. Yama and niyama. Yama means negative—get rid of negative qualities. Niyama means acquire positive qualities.

Even if a person doesn't want to become spiritual, these qualities will make him a very happy person. And every successful person—he does these things automatically, some of them.

Three Qualities of a Successful Person

What is it? He focuses his mind. No successful person can ever, can ever make his mind restless. Thinking on it must be completely focused. Three qualities of a successful person.

What are the three?

A definite goal in life
Concentration
Self-discipline

Because discipline and concentration have a very close relationship. Unnecessary things. You know, a student wants to pass the exam. Unfortunately, his favorite football game is on the way. What do you think most people do? They want to watch the football game.

Nowadays there is no excuse. Previously, at least there is some excuse because if I miss it, I miss it. Nowadays there is no such thing. Record it, and it will be repeated. YouTube—next minute, as it is being played, they are putting it on YouTube. Only you have to have that a bit of control: "I will watch it later."

Understanding Ahiṁsā

What are the things? Ahiṁsā. Ahiṁsā means any devotee who cherishes any will, tries to contemplate some harm to the other person. That is called hiṁsā. Ahiṁsā means let everybody be a happy person.

Three Types of Suffering

If I am suffering, somebody is giving me suffering. Suffering is of two types. In fact, I say suffering is of three types. Causes of suffering—three causes. What is it?

First of all, my problem
What is the second thing? Nature of the world

When Bengal was so hot, it is not hot for Swami that month. It is hot for everybody. Everybody. That is the nature.

The third is God's grace

God's grace. This is what I call fast-tracking. "My devotee, quickly I want to bring him up. So He creates all sorts of problems, sufferings, so that he will pray to me and I will quickly pull him up."

Like that, you know, there is, for the slow-moving people, like that you have to—every airport will have that. Like that, two, three, because checking is above and the aeroplane will be departure, it will be below. Sometimes it will be first floor, because that which connects with the aeroplane will be that high, you know. It will be.

So we have to check in one place and we have to go to some other place. So like that it goes. But there are also staircases. There are also lifts are there, like.

So this is what I call fast-tracking. Just God catches hold of the hair and goes. Brahmacārī is called śataṁ-katata. One brahmacārī is equal to hundred monks. There is an understatement.

Most—that is why the guru, he must have śikhā. And shaving everything, he puts on coconut oil. How to catch hold of that? So God catches hold of the śikhā, takes. We see it in Purāṇas every day.

The Subtlest Form of Ahiṁsā: Jealousy

Swami Vivekananda defined ahiṁsā: absence of jealousy. All the forms of hiṁsā—the subtlest form is jealousy. And we don't become jealous—we hate our enemies, but not become jealous. We have jealousy only towards our close friends.

"We are all close friends. What right she has got to have more ornaments, pure diamonds, whereas I am putting on only artificial diamonds?"

Yeah, I am telling you the truth. In the 15th century, 16th century Spain, the Christian missionaries have started—it's called Inquisition. Lakhs of people have been burnt. Christians burning Christians, Jews, everybody. That was called Inquisition.

Now how do they know who is guilty? So the neighbors—you know, I have a cow. The other person, my neighbor also has a cow. That neighbor's cow happens to give one liter more milk than my cow. I become jealous. "Why should I not have that cow?"

So I go and report, "I saw this fellow early morning riding a broomstick, going hunting." And the authorities, they catch hold of that fellow. And until they confess—the torture, unable to bear the torture—they confess themselves because death is much better. Intolerable.

Now what is my point? It is the intolerable jealous neighbors. Even though innocent people living side by side, they used to complain.

Germany, 1950s—before this, Nazis, before the World War, 1940s. How many years together the neighbors were living? Jews and Germans. The Germans were always jealous of the Jews because they are very intelligent in every way. The great scientists have come from the race of Jews. Musicians—world's best musicians came from Jews. World's best nuclear scientists came from Jews. World's best merchants, business, have come. They become jealous.

You observe it—if your neighbor has got a better this thing, you feel jealous. And then you may not do anything. But jealousy is between close people, never against the enemy. That is important. Universal law. Psychological law.

You don't become—you hate your enemy, but you become jealous of your close friend. This is life.

Why should sisters—one sister is having an autistic child, another sister's husband the big doctor, earning lot of money. This sister's heart is burning. "Why my fate is like that? My sister's—" between. How many cases I have seen with my own eyes!

So absence of jealousy is defined as—why jealousy is the closest to the invading form, injury. Comes out when we meet: "Oh, you look so wonderful, nice!" Inside, dāvāgni. Like that.

You know, human beings—the poorest sādhus also, we may not suffer from other jealousies. "That Swami is attracting hundred people. Whenever I give a talk, hardly there are fifteen people." Yeah, all this.

So colleagues—all suffering comes. People who are all working in the same category, one person is promoted.

Satya: Truthfulness

Then satya. What is satya? Satyaṁ brūyāt, priyaṁ brūyāt, na brūyāt satyam apriyam.

Truthfulness. One should behave truthfully. One should speak truthfully. One should only think what is truth.

But then sometimes we have to tell fibs, lies. Not lying, fib. Sometimes outright lies, provided it will do good for everybody concerned.

The Story of the Ṛṣi and the Deer

That's why I told you that story—Mahābhārata story. One ṛṣi was sitting and meditating. Do you remember? Haan, have you heard?

One ṛṣi was in a forest. He was sitting there. And some people were hunting a deer. So they were chasing the deer. The deer, just a few minutes earlier, passed in front of the ṛṣi and went that side. Then a few minutes later they came.

Seeing the ṛṣi, they bowed down and they asked, "Have you seen a deer?"

He said, "Yes."

"Where did it go?"

"It went this way." It went that way. But it went this way, he told. They bowed down again and ran after it. Of course, they could not get it.

Then did he tell a lie? He did not tell a lie. He saved himself. If he had told, spoken the truth, he would have got the pāpa-phala of the killing of the deer. Saved the life of the deer. He also saved the pāpa of the hunters.

So that is called priyam. Priyam means not what pleases a person. Priyam means what does good to the person. That is called satyaṁ brūyāt, priyaṁ brūyāt—the condition. It is not an option. "Sometimes I will tell only plain truth. Sometimes I will tell what is good." No. Only whatever is good, that is good. Whatever harms, that is not good.

That's why every mother does it. "Buchi, you want to grow up quickly, you have to eat this." Then that fellow believes you and eats. Mother said, "Don't enter into that room, there is a demon waiting to cover you up."

But the mother, is she telling a lie? She does. There are certain things in that room which would be harmful to the child. That's why she is deliberately creating that.

Holy Mother's Example

So Holy Mother also told this thing, you know that? Śrī Rāmakṛṣṇa was sick. He says that you have to drink pure milk. And he would not consent because he has a peculiar psychological aberration—that pure milk he cannot digest.

So Holy Mother used to buy this much milk, condense it to this much, and give it to him. So he could understand that it is very thick. Normally milk is not very thick. So he said, "How much milk?"

He said, "This much milk, and I condensed it for taste." So he used to drink. Digest it first class.

After a few days, Golap Mā or somebody had taken it. "Mā, I will give." Mother didn't suspect. So immediately he asked, "How much milk?"

"This much."

"Can I digest so much of milk?" And that day he had stomach ache. All this time, fine.

Was he suffering from psychological problem or not? So we can—the important rule is not only speaking truth, but speaking that which does only good. That is the rule.

Other Yamas and Niyamas

Then śauca. Śauca means purity—inner as well as outer purity.

Then dayā—compassion.

Then āstikya. Āstikya means what? Firm faith. Dharma exists, and anybody who follows dharma, he will be saved. Anybody who follows adharma will have to suffer.

What Makes One an Āstika?

So here, instead of saying God, āstikya-buddhi means what? Do you know what is an āstika according to Vedas? A person who says, "I believe in God but don't believe in Vedas," he is called an āstika. A person who says, "I don't believe in God but I believe in the Vedas," he is considered an āstika.

Sāṅkhya Yoga, Sāṅkhya philosophy doesn't believe in God. Yoga philosophy doesn't believe in God, but they believe in Vedas. Because if you believe in Vedas, it will tell you.

In fact, Mīmāṁsaka—there is a certain school of philosophy called Mīmāṁsaka. So Mīmāṁsā, Pūrva Mīmāṁsā, I am talking about. They are ritualists. The ritualists don't believe in God, all of them. Most of them don't believe in God.

"What is it? Then however, you are calling Agni, you are calling Vāyu, you are offering things—don't you believe in them?"

"No, no, they are not devatās. They are the mantras. Mantras will save you. The mantra has the power. I don't need to—I don't want you because your name, I can take anything. If you come yourself, then you have a big trouble too."

Profound Truth About Prārabdha

That's why when Lord Viṣṇu appeared to Ṭhākur: "I want to be born as your son," he said, "You are responsible."

In fact, you cannot kill anybody. Profound truth is there. What is the profound truth? A murderer says, "I want to kill this fellow." He will not be able to kill. On the contrary, he may be killed.

Then how can he kill? Until this fellow's prārabdha comes, he cannot be killed. Prārabdha is very balavattaram—very, very strong.

But then why should he be called a murderer? After what we deserve, we get it. Because he should not have ahaṁkāra: "I killed this fellow. I can do it." No, you did not do it. His time had come.

The Story of the Medicines

And like that, I told that story of medicines. Did you hear that medicine story? This is the truth. So somebody, one rich man, was very sick. So he, being rich, he tried all the unani, Ayurvedic, allopathic, naturopathic—everybody he tried. Nothing worked. Two years, his money is coming to an exhaust.

And one day he heard there was a quack. And he went there, took medicine. And the next day he was completely all right.

So joyfully he was going to the doctors—all the doctors' medicines. He was cursing them. "Useless fellows! Two years I wasted my money!"

All the medicines started laughing at him. "Stupid fellow! It was not that we were useless. Yesterday, had you taken any one of it, we would have cured you instantly."

"Why?"

"Yesterday your prārabdha had come."

Prārabdha and Its Significance

And actually, for Hindus, prārabdha is most important. Christians—only thing, they don't know anything. They also don't know. True. See, fact doesn't become a non-fact whether depending upon belief or non-belief. Something has—there also accidents happen. There also diseases come. But they think it has come because of such and such a reason. That is stupidity.

Somebody dies. Śrī Rāmakṛṣṇa died because of what? Cancer. That is what we think. He said, "No, it is all—my death will come when the Divine Mother will say." In his case there is no prārabdha. They are called kāraṇa-janmas. In our case, prārabdha is.

So prārabdha is the most wonderful thing. Jāti, āyu, and bhoga—they are fixed by past karma.

Jāti means in which state?
Āyu means how long are we destined to be?

Until that time comes, you're not going to die. So even Arjuna could not kill Bhīṣma. He only made him incapacitated because he had got icchā-mṛtyu—"I will die only when I decide to die."

Swamiji also got that boon from Śiva in Amarnāth. He said, "Nobody can do anything to me. Only when I decide, I die." No, that's what happened. He fixed a date, another date, happily. Nobody could guess.

In our case also it is absolutely true. Only thing is we don't know when it is going to come to an end. In the case of realized souls—Triguṇātītasaṅnyāsī—his own disciple threw a bomb in 1914. And the fellow who threw, he died on the spot. His own disciple.

"As such, I keep my disciples with me."

"Yes, prārabdha can only come through devotees."

"Yes, yes. The greatest prārabdha is only through devotees. That's the greatest prārabdha."

So I'm a strong believer in it. It is the fact. It is the truth. Our prārabdha has to be exhausted. When it gets exhausted—but if anybody, it has to be—the prārabdha has to be exhausted through somebody. If that person thinks, "I am responsible for giving you happiness or unhappiness," he will be wrong. "I'm just an instrument." Then he will not incur this thing.

That is why Kṛṣṇa is advising Arjuna: nimitta-mātram—just be an instrument.

Observing Special Qualities

So cāritrāṇi means those special qualities. Pāripalanīyāni—these qualities must be completely observed. When they are observed, they give a lot of trouble. First time, very difficult. After ten days, a little easier. After one year, a little easier. After many years, it becomes a habit.

And habit means that is without thinking—we will do that. So it is the habits which we are—good or bad habits. Therefore, we can change the habits. Habits are deliberately cultivated by us, good or bad. We can change the bad habits into good habits. Again, we have to go through the same process.

Understanding Kartṛtva and Bhoktṛtva

So this is what is called vaikara-mamakāra-bhāva, kartṛtva-bhāva. Where there is kartṛtva, there is karmaphala. Kartṛtva and bhoktṛtva means "I am the doer, I am the enjoyer." These two are called māyā.

When we get rid of these two: "No, You are the giver, You are also the enjoyer through this instrument"—he is free. That moment he is completely free.

Pāripalanīyāni—that is what he says.

Final Teaching: Meditate Only on God

So we will most likely complete it in our next class. Just introduction.

Sarvadā sarvabhāvena niścintaiḥ bhagavān eva bhajanīyaḥ.

Bhagavān eva—only God should be bhajanīya. Should be meditated upon, should be remembered, should be the japa, and should be served. Only God should be served and nobody else.

How? Niścintaiḥ. No cintā.

The Difference Between Citā and Cintā

Citā and cintā are very close to each other, but enormous difference. What is citā and cintā? Only one nakāra is the difference. Citā—and before tha, if you put nakāra, it becomes cintā.

What is the difference? This cintā—citā burns you only once in lifetime. But cintā burns you all the time. That is the difference.

Niścintaiḥ—without any worrying, planning, expectation, just to do this.

God's Promise

"So if he does that one, then who is going to look after me?"

Ananyāś cintayanto māṁ ye janāḥ paryupāsate, teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham.

God will look after you. Whatever is to be brought, He will bring. Whatever is to be protected, He will protect. To prove that, God incarnated once more in the form of Śrī Rāmakṛṣṇa.

Nārada's Closing Words

So Nārada is closing this one saying that sarvadā—always. Sarvabhāvena—what is in that way? You are seeing, you are seeing God. You are hearing, hear about. You are smelling, smell about. You are tasting, taste only what has been offered, related to God. You are touching, whatever related to God.

We will discuss it later. So with all these karmendriyas and jñānendriyas—all those ten sense organs have to be employed.

Bringing the idea of Bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ, bhadraṁ paśyemākṣabhir yajatrāḥ—beautiful.

Seeing Śiva in Everything

How can we say everything good? Śrī Rāmakṛṣṇa once said, "A dog and a human being—what do we see?" What was Śrī Rāmakṛṣṇa saying? Śiva and Śakti are spoken. Śiva and Śakti.

That also relates to Śiva-liṅga. These Westerners, unable to understand, and the stupid Indians following. You see, it is just a symbol of phallus. It has nothing to do with phallus. Indians have got a deep meaning. They have—everything that they do.

We will discuss it.

Concluding Notes on the Sutra

And thus, one small note. That means we should not have any expectations. Tyaktvā has to be joined with the earlier ones—icchā, sukha, and what is that? Sukha-duḥkha-icchā-lābha. When a devotee, tyaktvā—thinking about them, he gives up. Tyaktvā means to give up. When he stops thinking about them.

Pratīkṣamāṇe kāle—the time obtained. The time saved which would go through these activities. Now the time is saved. When that time, what happens? Even one half a second could not be wasted. That is what we discussed.

When we stop certain activities, plenty of time is available. But the problem is, what are we going to do with that time? It hangs heavy.

The Problem of Retired People

That is why I said, retired people, you know—wives are the greatest sufferers of retired husbands. Early in the morning: "What is for breakfast?" While you are eating breakfast: "What is for lunch?"

"What is your headache? I will cook whatever you like it, and I will look after." He has to do whatever he wants. Time passes. Daily same process. Everybody. We don't know how to spend that because we are not possessed of a strong goal.

Śrī Rāmakṛṣṇa's Example

Whereas Rāmakṛṣṇa, every second: "How can I reach? Oh Mother, the whole day is gone! Already the sun is up. I am not staying." He used to suffer.

That is why Rāmakṛṣṇa's life is an example—everything in his life. Everything. You take the sutra, apply it, to Śrī Rāmakṛṣṇa in a good way.

Closing Prayer