Narada Bhakti Sutras Lecture 53 Summary 02 on 08-June-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.

Discourse on Narada Bhakti Sutras

Opening Invocation

OM Jananīṁ śāradāṁ devīṁ Rāmakṛṣṇaṁ jagad-gurum Pādapadme hṛdi dhyātvā praṇāmāmi muhur muhuḥ

Introduction to the Narada Bhakti Sutras

We are discussing the essence of the Narada Bhakti Sutras. What is the nature of the first definition? What is Bhakti? Supreme devotion to the supreme reality.

What do we get? A person becomes free from this saṁsāra. But it is not as some people imagine—nirvāṇa as neither a state of happiness nor a state of unhappiness. That's not the Vedantic view of nirvāṇa. The highest happiness a person can have—that is the view of Hindus and the Vedas.

Characteristics of Supreme Devotion

Having obtained which, he gives up everything, becomes intoxicated, and becomes like jaḍa (inert). He doesn't want anything. And then what are the virtues?

He doesn't want anything. In our Greek tradition, it means always happy. He has nobody to make enemies of. No feeling of enmity does he ever have. And he doesn't want to do anything except thinking about the Lord. What else does man want?

The Search for Happiness

So we run after objects. Is it because we get happiness from the objects? Or is it because we don't get happiness from the objects? Because we don't get it, we are experimenting: "Can this give me happiness? It seems to be giving happiness. No, no, no—the other object seems to be giving more happiness." Like that, we are not seeking the objects; we are seeking happiness.

The Parable of the Kasturi Mṛga

Not realizing, as they say in Sanskrit about kastūrī—there is one animal called kastūrī mṛga (musk deer). A beautiful fragrance comes from its navel, but it doesn't know. We are like that. It goes on searching, thinking it is somewhere outside. And then ultimately it runs and runs and runs and dies.

Sri Ramakrishna's Example

Sri Ramakrishna used to give an example: A camel goes on eating thorny bushes, thinking all the juice is coming from the thorns. No, it is coming from its own mouth. The thorns help it to bring the blood from its own self—painful—but it doesn't give up in time.

So we are all in search of our own true nature, taking such directions. Once we get it, the whole world can be forgotten.

The Purpose of Creation

An important point: The whole world is created by God not to delude us, but to teach us the important lesson that whatever we see is absolutely within ourselves.

Bhakti vs. Kāma

This bhakti is not kāma. It is not of the nature of wanting. In fact, it is just the opposite—nirodha rūpa. It puts a brake to every type of desire. Why? Because any type of desire will only create unhappiness. When we are getting happiness from within ourselves with no object, we cannot tolerate any object.

I'll give you a small example: Suppose you are reading a book and it is giving you so much joy. If anybody comes and wants to disturb you—"Let us have a talk"—then you feel like slapping them. If it is unavoidable, keep it as short as possible. But if it is avoidable, immediately refuse. Why? Because that object is becoming not only something that doesn't give happiness, but an obstruction to the happiness you are already enjoying. That is the nature of bhakti.

Ananyatā: Complete Dependence on God

Then, what is this? If one wants to obtain this bhakti, then one has to be completely indifferent to all worldly objects. And then depend totally upon—that is being said in the ninth sūtra—that is ananyatā.

Ananyatā means "not another"—this is the only object. Who is that object? Only God, and no other.

Loka-veda-virodheṣu—complete indifference with regard to everybody else other than God. So other than God, there could be two types of people: those whom we like and those whom we do not like. But with regard to God, if there is God, then you try to associate with people whom you like because it will give you more happiness. But when God is obtained, give up both.

The Meaning of Virodha

For virodheṣu, the whole world is an inimical object. Limitation is an enemy of unlimited. That is what we need to believe.

So anyāśrayaṇaṁ tyāgo'nanyatā—completely giving up dependence upon everything else is called ananyatā. There are some Swamis named Ānandānanda. The word means: nānya-ānanda—not getting happiness from anything excepting from God. Very simple.

Following the Scriptures

Here, Nārada is giving a caution: These are all characteristics of highest bhakti. Until we attain it, we should be strictly following the scriptures. Scriptures only teach two things: what to do and what not to do—vidhi (what must be done) and niṣedha (what must not be done).

We have to follow strictly the teachings of the scriptures until we attain para-bhakti. Once para-bhakti comes, we don't need to do anything. Why? Because it becomes natural. You cannot do anything wrong.

The Motivation Behind Actions

If anybody does either something good or something bad, what is the end result? If you analyze, you will find that we do some things because we are expecting happiness. We do something because we are trying to get rid of some suffering. Similarly, the opposite way: We give up something because there is pain, or we get rid of something to get happiness.

So positive things also have both sides. Negative things also have both sides.

For example, you don't like somebody—then it is natural you want to get rid of them. And you like somebody, therefore you want to associate with them because you get something from them. This is positive. What is negative? Some people always bore you, give you pain, etc. What would be the attempt? To get rid of them. Why do you want to get rid of them? Because by getting rid of them, you gain happiness. That is the only reason.

Warning: The Danger of Not Following Scriptures

So that is what he has given: If we do not follow strictly the scriptural teachings, there is a chance of falling down. Sri Ramakrishna's life provides us with a great example.

He told some people, "Don't associate with that man, don't associate with that woman." They thought he was cautioning, not forbidding. Sri Ramakrishna's words—he never says to everybody, "Don't do it." Some people he says it to because he knows they will observe. Some people he knows will just listen but not observe. So it is not good, he suggests.

When the devotee thinks he is only suggesting, they think there is no harm and use their own logic. After some time, they fall. He had cautioned them.

An Example of Falling

There was one instance: One woman was in trouble. Some man came with genuine interest and affection, without expectation, and helped her. She had become very, very friendly. But she had become terribly attached to the man, and that led to her downfall. The man also had fallen; the woman also had fallen. We don't know the names in some cases. Some we know but don't want to mention.

Like that, so many people fall. Scripture is there to tell us what to do, whether there is a guru or not. We know this from scripture. For example: Do not tell a lie. Do not misbehave. Do not drink alcohol. Do not smoke cigarettes. Do not eat certain types of food.

The Danger of Restaurant Food

For example, restaurant food—it is dangerous. You know why? For two reasons. One reason is that they put lots and lots of oil and masala for the sake of creating taste. But this is the least of the real problem.

The real problem is the person who is cooking: If that person's character is not good, that impurity flows through whatever the person does—touch the clothes, touch the food, touch anything. That is why only mothers can cook purely. A mother may be an ignorant person, but she always wishes good for her children.

Holy Mother's Teaching

There was an instance: There was a disciple, a brahmacārī of Holy Mother. One day he said, "Mother, I never had any spiritual experience. Will you please give me some?" Probably he was ready, or she was in a benign mood. She touched him immediately, and the experience continued.

Then she cautioned: "Do not eat food elsewhere. Either eat here in the āśrama, or if you have to eat, eat food cooked by your own mother."

One day he went to a neighboring village. Jairambati was a small village where many things were not available even for purchase. So he went shopping. At noon he was really tired and hungry. Some devotees saw him and said, "Mahārāj, you are here! It is time to eat food. Please come to my home."

So the brahmacārī thought, "He is a devotee. What is wrong with that?" He did not understand Holy Mother's teaching and warning. The moment that food touched his body, immediately the spiritual experience stopped.

The Reality of Impurity

So they may be good people, but they may be impure people. Many impure people do not consider themselves evil people. So-called good people will be cherishing evil, impure thoughts inside—they just don't put them into practice.

There are some people, only a few people, who are actually killing, lying, doing all those things and putting them into practice. Such people only are arrested by the police. They come to the notice of society.

But most people are impure—they cherish impure thoughts. Some people cherish more impure thoughts than others. But out of fear of police, or fear of society, or fear of tradition, etc., they don't want to practice them.

[Question from audience]: Swamiji, for us, if we have eaten outside or something like that, will that retard our progress?

[Answer]: You don't have to eat outside. Only if it is unavoidable—if you are hungry and you have to eat—only in that case. Otherwise, what is there? Carry some bananas, etc.

[Question]: In all these days, Swamiji, what we have done—that would have retarded our progress?

[Answer]: What you have done, now it is too late. Don't worry!

When you go to the dispensary or somewhere, if you are traveling in an airplane and it is 10 or 12 hours of travel, there also you can carry food. If you carry some fruits, nobody will mind it. You can buy all those things inside. Outside they won't allow water and certain things because of contamination. But inside there are plenty of shops where you can buy sandwiches, fruits, chocolates, biscuits, cold drinks—anything you can buy inside. They will also stop you from bringing outside food.

But we don't know who is cooking. So if you have to eat, just offer it to Ṭhākura or Mother, and then you eat. But where it is possible, carry your own food—it is pure food.

Different Paths to Develop Bhakti

So then Nārada is going to tell how bhakti can be improved. There are different teachers; they advocate different paths. How do they advocate? Whatever they practice, they like, and that is what they teach to their followers and devotees.

Teachings of Different Ācāryas

Garga says: "Kathā viṣṇu iti Gargaḥ"—Listen to the stories of God Himself.

Pārāśarya (Vyāsa) says: "Pūjā viṣṇu iti Pārāśarya"—When you do pūjā, you do pārātrika ceremonies, etc. Many people love pūjā because it involves some physical activity, whereas listening to the stories of God means either you are reading or you are listening to somebody chant. For example, one person chants in a musical tone, and hundreds go on listening.

Śāṇḍilya says: "Ātmarati avirodhena iti Śāṇḍilya"—Whatever activity does not drag you down into the mire of saṁsāra but always lifts you up toward the Lord.

Nārada says: "Tadarpita akhilācāratā"—You offer every activity that you do. What is called loka-veda-vyāpāra—two types of activities: worldly and spiritual. Worldly means you have to eat, you have to take bath, you have to meet people, you have to work. What is spiritual? It has nothing to do with the world—you meditate, or you go to tīrthas, etc. Whatever you do, first offer it to God.

"Tasmin tad-vismaraṇe"—If you happen to forget (because when we forget, we don't remember, but after some time we remember), at that time you have to blame yourself: "What type of bhakta are you? How could I forget God?"

An Example of Constant Remembrance

Many times it happens. One Swami, Priyad Swami, was later in Kerala. He was offered headship of many centers. Wherever he went, he protested: "I don't want this. I want just to be ordinary. Give me some work; I will do it. I don't want to be head of the mission."

The headquarters forced him. They made him head of a center, but he simply ran away. Then he became a great Swami.

How did he come to this state of spiritual development? One day he was traveling in a bus, going somewhere. The bus overturned and fell into a ravine. Of course, the villagers immediately came and opened the doors. It was not a big pond or anything, so they took out everybody.

But he was shocked. He later said, "Not once did I remember God at that time. The only thought was how to get out, because everybody was rushing toward the doors, trying to find a way to come out." The villagers probably broke the windows, etc., and were pulling out people like that.

So then it was a shock to him: "What type of karma yoga am I doing? I did not remember God even once. From now onwards, I will only devote myself to God and nothing else." This is what brought him to that practice.

Are There Examples of Constant Remembrance?

Then naturally I have a question: Is there somebody who will always remember God and who feels terrible if they don't remember God? Are there examples?

Answer: Plenty of examples! One of these examples is—Lord Kṛṣṇa says you will not get greater devotees than the gopīs. Everything was totally dedicated only to God and to nothing else.

The True Nature of the Gopīs' Love

Then he says some people may have a doubt: "These are all very ordinary people, illiterate. They just saw Kṛṣṇa as a beautiful man and fell in love with him."

Nārada is telling now: First of all, they were not illiterate. Secondly, they were completely aware of the māhātmya (glory) of Lord Kṛṣṇa. That means they knew he was not an ordinary human being. Moreover, they were all married, and they would never have deviated from dharma otherwise. But they knew who he was.

According to Śrī Rāmakṛṣṇa, they were the 64,000 ṛṣis who were performing so much tapasyā in Daṇḍakāraṇya.

The Gopī Gītā as Proof

What is the proof that they were like this? The Gopī Gītā gives us their beautiful understanding of Kṛṣṇa. "You are not the son of an ordinary gopī woman. You are the indweller in every creature." Indweller means not only indweller but also outdweller. That means he is everything.

If God is everything, who am I? Is he inside me or outside me? Then who am I? Simple question.

The Nature of True Bhakti

"Tatrāpi na māhātmya-jñāna-vismṛti abhāvāt"—Here also, there is no such thing as forgetting at any time the glory of the Divine. If anybody forgets the glory of the Divine Lord, "tat veśyānāṁ jāraṇām eva"—they become like prostitutes.

If one woman falls in love with another man, or if one man falls in love with another woman other than their own wives or husbands, they are called public women or public men. In English language, we speak only about prostitutes, but prostitute means both male and female. There are male prostitutes—handsome people who have plenty of money. Even today they get thousands as fees: rich men, poor men.

But these gopīs—they are not public women. They love, but that love is not worldly love. That is Divine love. That is called bhakti, para-bhakti.

Love for God's Happiness Alone

Not only that: "Nāsti eva teṣāṁ tat-sukha-sukhitvam"—The feeling "I am loving this person for my own happiness" is not there. "Tat-sukha-sukhitvam"—We want His happiness only. Kṛṣṇa only has to be happy, not anyone else. That is called bhakti.

You love somebody—and for what? "I get happiness from you." No. "I love you for your sake. Whatever I want to do is for your sake." That is the idea. Understood?

Summary of Chapter One

So with this, the first chapter ends. (I should mention this is not Nārada's classification—this division into chapters was done later by some people.)

What are the important ideas? What is the greatness of this para-bhakti?

Para-bhakti Mahātmya (Glory of Supreme Devotion)

Para-bhakti is greater than karma, jñāna, and yoga—karma yoga, jñāna yoga, and rāja yoga. Greater. Why?

The Difficulty of Karma Yoga

Karma yoga is very difficult. From somewhere this attachment comes: attachment to the fruits, attachment to the work, and attachment to ahaṁkāra (ego). Karma yoga has got these three elements.

You are working somewhere, say in an āśrama garden. All the results go to whom? If you are working in an āśrama, the results go to the āśrama. You know this from the beginning, therefore you don't even think about it.

But you might like that work, or you might not like it elsewhere. But if you love God and God says, "I want you to do this work," will you do it or not? Your personal likes and dislikes you have to sacrifice. What God wants us to do, we have to do. That is called karma yoga. It is very difficult.

The Difficulty of Jñāna Yoga

Then jñāna yoga is even more difficult. It is like assaulting Mount Everest.

Sometimes you have to go through areas where flash floods come—nobody knows when. It takes maybe 10 or 15 minutes to cross an area that looks completely dry, as though it is nothing, just walking on a plain. But many people have died. They hardly start walking, reach somewhere in the middle, and huge flood water simply throws them down from the mountains. That is the end of it; you never find them.

That is why experienced guides check all the weather conditions: whether it is raining in the upper regions. Many people are not aware—that is why it is called a flash flood.

What is a flash flood? Within minutes it becomes like a huge storm. It will overwhelm trucks, trains, everything. You see nothing now—completely dry land. After 15 minutes, it is raging water, tumbling and moving, carrying away anything that comes in its path: animals, everything.

Other Types of Floods and Natural Examples

There are some other types of floods that come slowly, drop by drop, and then people go and take bath. They are very happy. After many years of drought, when water comes and they see it, they swim in it.

But imagine all the animals and everything that are in it! There is one fish called mudfish—it is also called catfish. It can survive on land also. As the water dries up, it goes inside the mud, and all the animals walk over it. Then they take one—it's big—and they have a feast.

Some fish, like salmon—they are born in freshwater, then they come to the sea. Their whole life they live there. And then to breed, again they go back. They have to climb waterfalls. Through the rushing water, on and on. Then they lay eggs, they mate, they lay eggs—and that is their last act.

You can see all the animals gather there and eat. Huge fish going somewhere upstream, and there is an area where bears gather—hundreds of bears together. You know what they do? They just catch the fish. Just getting into the water, hundreds of salmon, huge fish. They catch them, eat a little bit of the head or something, and leave. The fish are not dead yet.

Then these birds and other weak animals will all be waiting for that, and they will go on feeding. Slow, painful death.

The Point About Difficulty

Anyway, jñāna yoga is like that—you start with difficulty. You have to think: "How is this fish going to swim against all odds?" Some terrible urge is there: "I have a mission to accomplish." Like salmon.

God has created it like that. Huge fish, and somewhere they have to go.

The Difficulty of Rāja Yoga

Rāja yoga also may not give us joy in the beginning. Why? Because you have to control your mind.

Rāja yoga—what is rāja yoga? You have to control your mind, right? We know how difficult it is. Your mind is like a huge monkey. And the monkey is not just an ordinary monkey—it is drunk, it is stoned, it is possessed. Such a monkey!

And that is an ordinary monkey we are talking about. What about nara-vānara (the human monkey)? What is the brahmacārī's mind? The brahmacārī's mind is like a hundred monkeys combined equally!

Who can describe the condition of this restless mind? To control that mind is very difficult. That is a struggle. Do you get joy? No, you don't get joy.

The Challenge of Vedānta Practice

"This world is mithyā (unreal)." Do you believe that? Not at all! All that I see is the world now. Whatever little happiness I get comes only from this miserable world.

Is it miserable? Do you ever look upon this world as miserable? Some things are miserable, but there are equally some things which are joyous—first class!

You are very hungry in the morning. First-class idli, sambar, masala dosa is served. Is it a miserable world? At that time we forget it. Why? Because these are available only now. "God is available always; we can think of Him later on—especially when we are not hungry!"

So it is difficult to accept that this world is unreal. How hard it is for us even to understand this! But we have to do that in jñāna yoga.

The Power of Small Temptations

Temptations will come—but not only big temptations, small temptations. Most of us don't know this: we fall not because of big temptations but because of small temptations.

Suddenly your mind says, "What do you want?" "I want to eat something." "What do you want to eat? Something sweet?" "No." "What do you want to eat?" "I want tamarind."

Somehow that mind is longing for that particular taste. How best to place it? It may be a small thing, but it wants it. At that time, if you concentrate on God, see what happens!

Why Bhakti is Superior

Bhakti Brings Immediate Joy

Very good! Why? The result is instantaneous and is its own reward.

So here is a cycle: The moment you love something, it always brings joy. You love food—food is available, you feel happy. You love to read a book—that book is available, you feel happy.

So before reading the book you are happy, while reading the book you are happy, and after reading the book you are happy—you are able to complete it. So much love means always joy. Love means always there is only joy.

Love, Joy, Memory, and Concentration are One

Never separate love and joy. So love, joy, memory, concentration—you get equal proportions always.

You remember anything: Suppose your sister or your mother or your child says, "Papa, I want this!" You bring it and give it to them all. You never forget because you love.

Somebody you don't love—they may tell you something: "I will give you this, please give me that." But you forget. That is the nature of love. Therefore memory is there.

Where there is memory, there will be interest. Where there is interest, there will be concentration.

You read something which you love—you remember. That's why a botanist, a gardener, can recite the names of every plant and show, "This belongs to this botanical species," and so on. But what did he tell you? You don't remember, because you don't have any interest. If you have interest, you remember. If you don't have interest, you don't remember.

A Humorous Example

I give my own funny example: A student comes and says, "Oh, my memory is weak! I read everything, understanding everything, I have the answers, but then when I enter the exam hall, everything is gone!"

So one day this young man is going along the opposite pavement. One girl smiles at him. He will never forget it in his whole life! Why? Because at that age, that is the most interesting thing. He may be mistaken also—she may not be smiling at him—but he will remember.

Suppose she tells him, "My name is so-and-so." He will never forget. How did this fellow who forgets everything in the exam hall manage to forget everything except this? Why? Interest!

So this love, joy, memory, and concentration—they are all one and the same.

Bhakti: From Beginning to End

So Nārada is telling that for a person with bhakti—bhakti means what? Love of God. Therefore, everything that is related to God is a joyful experience from the very beginning itself.

I am not talking about when the person attains Paraman (the Supreme). From the beginning itself it starts with joy. It starts with love. Love grows, and it ends with uninterrupted love.

Uninterrupted love is uninterrupted remembrance. Uninterrupted remembrance is uninterrupted joy. And concentration comes automatically. That is why it is called uninterrupted. If it is interrupted, then it is not uninterrupted!

So we remember something, but uninterrupted joy is not interrupted.

An Example of Joyful Dedication

One example to understand this better: Suppose there are parents who are not keeping very well. They have a son or daughter to be married. The marriage day is fixed. How hard do the three families work until the marriage is finished?

Perhaps they have to go to bed after 12 o'clock and again get up before 3 o'clock, especially before the marriage day. Do they feel tired? They don't feel tired!

But on other occasions, if you tell them, "You work a little bit hard," then they say, "Oh, I am tired," and they go to bed. Why?

The Psychology of Joy in Work

That's why this psychology—I think I told two examples of it. One example is very interesting:

There is a factory worker. In the past, factory workers used to work five and a half days—Saturday half day. So this fellow is working in a factory. The factory manager calls them and says, "Today a lot of orders have come. We have to work. Those who work, we will give you double wages. Can you work after your normal hours?"

One fellow says, "What is this? Five and a half days I am working—am I a slave? You are always giving me work. I will not work!" He refuses.

What does he do? He goes home, packs some sandwiches, takes a heavy backpack, and climbs a mountain!

Which is easier work? Factory work is much easier! And he will get double wages. But he refuses. Why? He is doing almost double or triple work climbing the mountain. Why does he do it?

He derives joy. He does it because he loves it. He gets joy from the very thought: "I am going to climb a mountain." It gives him great joy, even though it is hard work. But he does it because he gets such joy.

Even though he is getting some extra money for factory work, he doesn't have any interest in that job. If they would give him pay without working, he would be very happy not going to work. Work gives no joy unless a person loves something.

Examples of Loving Work

Scientists or musicians—they work very hard because they love it. It is called job satisfaction. Some people love their work.

One doctor I know—he is a retired fellow, came from the military. I was sitting there. Every day he works. He starts sometimes at 6:30 in the morning, works until 8:30 at night. Plenty of patients come.

Then I heard him saying to someone, "You come with an empty stomach to such-and-such hospital at 5 o'clock in the morning on Saturday." What does that mean? Saturday also he is working!

So I asked him, "Why are you working so hard?" Is it for money? Here money is involved.

Suppose the same fellow is told, "Without money, you work." Some people want to study medicine and help, but most people—without money, why should you work? That is the attitude.

So no work is ever done for the love of work in such cases. But if somebody has got a garden, the whole day he will be working there. Carpenters work the whole day because they love it.

There are some people, rich people, who take to carpentry, animal raising, goat raising, chicken raising, cow raising, gardening. They don't need to do it because they are not lacking money, but they do it because they derive so much joy. Sometimes they may lose money also, but they still do it!

The Essential Point

So what are we talking about? Bhakti is greater than all the other yogas. Why? Because it starts with joy and grows in joy, and ultimately ends in pure joy.

Whereas the other yogas—you get joy only after a long time. Here, from the very beginning itself, you are getting so much joy.

Like, you know, a poor boy loves eating sweets. He got a job in a sweet shop. And he knows that whatever sweets are not sold, he can eat as many sweets as he wants. So it is joy from the beginning, in the middle, and in the end. Whether later on he becomes sweetness itself—whether that is a joy or not, we don't know!

The Humility of a Bhakta

So then Nārada goes on telling that a bhakta is always humble. A jñānī can be very arrogant: "I am God!" That is a jñānī's attitude.

A bhakta's attitude is: "I am nothing. God is everything."

He will look out at the world. And God doesn't love this egotistic practice. God always loves those who are very humble.

Sri RamaKṛṣṇa's Teaching on Humility

Sri RamaKṛṣṇa often used to say: The rainwater always gathers in a pool. Where there is a high mound, it just flows for a second and then flows away, because the receiving capacity is not there. That is what egotism does. Egotism doesn't allow us to receive.

But there are people who are great scholars. "Vidyā dadāti vinayam"—true knowledge always gives that sense of humility.

The more knowledge we have, the more it makes us humble, because that very knowledge makes us understand how small our knowledge is compared to the vast ocean of knowledge that exists.

Whereas a fellow with only small learning becomes egotistic, arrogant, proud, and always looking down upon other people. That's why: "Vidyā dadāti vinayam."

How do you know whether a person has real knowledge or not? If you see humility in him, he has real knowledge.

Examples of Humility

By the way, Nag Mahāśaya was supposed to be one of the greatest examples of humility. Śrī Rāmakṛṣṇa conquered the world because of his humility. He used to bow down, and that is how he taught others how to bow down to sādhus.

God's Love for the Humble

"Abhimānī"—abhimāna means an egotistic person: "I am such-and-such, so great."

"Dainyapriyatvāt"—He loves humility. He loves means what? You can say there is a low pool like that. Water loves to go there. Where does water gather? In low-lying areas. Why? Because it loves them.

Why does it love them? Because you are able to receive. The other fellow is rejecting.

Śrī Rāmakṛṣṇa's Beautiful Parable

That is what Śrī Rāmakṛṣṇa taught through a beautiful parable. Each parable is something to be meditated upon.

There was a scholar, and nobody recognized him, perhaps. One day he was crossing a river by boat. Boatmen are usually illiterate.

So the fellow wanted to show off: "Have you studied Sanskrit grammar?"

The boatman said, "What animal is that? I never heard about this animal!" (He thought grammar was some kind of animal.)

The scholar said, "One-fourth of your life is gone!"

"Have you studied kāvya (poetry)?"

"No."

"Two-fourths—half of your life is gone!"

"Have you studied Vedānta?"

"I don't know. I never heard of it."

"Three-fourths of your life is gone!"

Meanwhile, a storm arose. The boat was about to sink. The boatman asked one question: "Do you know how to swim?"

The scholar said, "I don't know."

The boatman said, "Your whole life is gone!"

How beautiful!

Śrī Rāmakṛṣṇa's Childhood Example

So when Śrī Rāmakṛṣṇa was young, in the villages some brahmin paṇḍits used to be there—kaṭha-paṇḍits, not big paṇḍits. They used to read Rāmāyaṇa, Mahābhārata, etc., for these people, and then the villagers would be able to at least hear. Because in every language they have written the same Rāmāyaṇa, Mahābhārata by local people in simple local language.

For example, here in Karnataka, you know which Rāmāyaṇa is famous? Kumāra Vyāsa's Rāmāyaṇa. Earlier there are also some Rāmāyaṇas—they are all written for local people, based upon these originals but in their own language.

Like that, in Bengali also, written in simple words—by just reading, most of the things the local villagers would be able to understand. But they couldn't read, so they hired these people.

The Pride of the Kathā Paṇḍits

They were given nice seats and nice cloths, and they sat there very proudly: "I am the greatest reader!" And then, with a nasal twang, they would go on expounding, reading, etc., feeling that they were the greatest.

And Gadāi (young Rāmakṛṣṇa) was absolutely watching them 100%. The moment they got up and disappeared, he would start imitating them immediately—exactly! And these people would enjoy it so thoroughly. The imitation was so authentic!

And he was also a great reader. If anybody wanted, he would read very humbly. He himself would go into bhāva, and he was not reading for the sake of benefiting anybody—he read for his own interest.

The Beloved Gadāi

Like that, Śrī Rāmakṛṣṇa was so beloved in that whole village. If any family, any mother, prepared any special dish, the first thought was not of their own child but of Gadāi: "How soon can I feed Gadāi this particular dish?"

That was what happened to Śrī Kṛṣṇa in Gokula. Every gopī used to come again and again to see baby Kṛṣṇa. After 15 minutes they would return, saying, "Why did you come back?" "No, no, I thought I forgot something. I forgot something."

Actually, why did they come? It was some inexplicable attraction. This baby gives them so much joy!

The Source of Joy

Now you can understand: If a baby can give so much joy, that means what is the baby's nature? Ānanda-svarūpa (embodiment of bliss).

See, if you are getting a good smell from incense, the incense must be good incense, isn't it? Like that, a good flower must be giving very good fragrance. That is why it is giving such a beautiful smell.

Even they say snakes are attracted by this night queen flower—they call it campaka flower, although this is the small jasmine creeper. The moment you pass underneath the tree, you can smell it. Deva-kāñcanā.

The Point About Joy

So what am I talking about? If this child is giving joy, if people are getting so much joy, the object must be an embodiment of joy. But they did not know because He is God. They don't know what is God, but they know what is joy, so they enjoy.

And whenever anybody feeds Him, Gadāi becomes so happy! You know, with model children, to feed them is the biggest task—it takes two hours for the mother to feed them. Like that they go on refusing.

But Gadāi was not like that. Gadāi would eat everything absolutely. He would smile—just smile naturally.

The Psychology of Joy

Whom would you like to feed? The person by feeding whom you get the greatest joy—that person only you want to feed!

Any activity is like that. First, you want to perform it. In front of whom do you want to perform? Those who don't like your singing, or those who admire your singing? You also won't get enthusiasm if they are not admiring.

That's why some people, politicians you know, they have to pay and hire people: "Oh, wonderful speech!" And they have to send trucks to bring people. They have to pay for them to attend, and even to drink and eat. All this money they pay.

Otherwise, who is interested in these useless fellows? They don't even know what they are talking about! Actually, many times the speeches are written by their secretaries—they don't know which party is talking. Some people don't even know how to read!

Like that Chambal Valley dacoit, that Phūlan Devī woman—she became a minister like that. What does she know about governance? There are some ministers who become ministers because of money or some power. They become like that.

The Nature of Attraction

Anyway, what is the point? We are always attracted to joy, wherever we can get joy.

There are some devotees—from the very beginning they are getting joy only from God. So it starts with little joy, grows into bigger joy. Ultimately, the devotee himself becomes of the nature of happiness.

So naturally, he will be very humble. Because he says, "I have attained to this state not by my effort, but by the grace of God."

Jñānī vs. Bhakta Attitudes

A jñānī says, "Brahman has to come to me."

A bhakta says, "O Lord, You have to attract me to Your state. I can't even travel."

So a devotee is like a small bindu, a small drop. He says to the ocean, "I can't come to You. You have to come, fall upon me, and make me one with You."

Whereas the jñānī says, "I am the samudra (ocean). The drop—Brahman—has to come to me." This is the attitude of the jñānī.

Some people clearly have got the jñānī's attitude, but this much Śrī Rāmakṛṣṇa is teaching: Without God's grace, nobody is going to move one centimeter in life, either spiritually or secularly. There is no way, no way whatsoever. It's all God's grace.

How Do We Get Bhakti?

So an important point is: How do we get bhakti?

Different Views

Some people say: "Knowledge first. First you get knowledge. What knowledge? Knowledge of God. When you know about God—'Oh, this hotel has good cooks, very tasty food they can cook'—after getting knowledge, you feel the desire: 'I must go and eat in that restaurant or hotel.'" This is some people's view.

Some people's view is: "Because I am a bhakta, therefore God, out of His grace, has given me that devotion."

The Natural Process

Whereas, the more devotion a person has, the more knowledge also we get about God. And it's also a natural process.

What is the natural process? See, you are interested in gardening. Suddenly you develop interest in gardening. You don't know anything about gardening. So what do you do first? First thing is, you go to some gardener and say, "Teach me! What is this plant? What is this plant? What is this plant?"

So your devotion to gardening has taken you to the garden. And the more knowledge the gardener is giving you, the more devotion you are developing to the plants. Then you see the difference between various plants: "This is a very rare plant, an exotic plant!"

The Antique Example

Like antiques—one fellow went to an antique shop. Many antiques, very old things, were there. He was moving around restlessly. Suddenly one very valuable, old, illustrated jar fell down. He knocked it over and it broke into pieces.

The owner started grieving and said, "What are you doing? What have you done? This is 3,000 years old!"

The fellow said, "Oh, I am relieved! I thought it was new!"

One fellow was running an antique shop. A foreigner went there and looked—everything looked brand new, brand new! Antique shop with brand-new items!

He was asking, "Hey, is it antique?"

The owner got so angry, pulled him to the back of the shop and said, "Ssh! We are making it just now. We are making antiques just now!" Fresh antiques! Old-looking, but brand new.

How Bhakti Develops

So first, our saṁskāras produce bhakti. And also life teaches bhakti by giving slaps.

When a person undergoes terrible miseries, then his ahaṁkāra is knocked out. Then he depends upon God: "There is no gati (refuge) excepting Your grace." Then maybe he will be saved. Then he develops dependence on God's grace and stays with it.

Then he starts praying, reading, and attending spiritual activities, etc. Then the more he goes, the more knowledge he gets about God. The more knowledge he gets about God, the more his devotion grows.

So bhakti gives knowledge; knowledge also helps us to acquire more bhakti. That is how it works.

Nārada's Teaching: Anyonya Āśrayatvam

"Anyonya āśrayatvam iti Nārada eva Brahmakumāraḥ"—This is the mutual dependence, says Nārada, the son of Brahmā.

Who is Brahmakumāra? At least the kumāra—kumāra means ever-youthful. Nārada, the author himself, is telling: "Svayam phalarūpatvāt"—Bhakti starts with bhakti. Bhakti ends with bhakti.

So what is this? Beginning bhakti is small bhakti, but it ends with what bhakti? Para-bhakti, the highest devotion. That is its own goal.

The Bhakta's Single Desire

The bhakta doesn't want anything else: "I don't want to know who You are, what is Your nature. I don't want all those things. I just want to love You—that's all. I don't want anything else."

Para-bhakti means what? He will never forget God. He is always remembering. All those characteristics—he never regrets, he never becomes sad, he never wants anything, he never hates anybody. Always he has only one thought: "I want to remember God and nothing else." That is how my bhakti has to grow.

The Inherent Nature of Bhakti

One important point: Where is this bhakti? Does it come from outside, or is it already inherent within us?

Are we from birth potential bhaktas? Are we potential bhaktas or not? Yes, we are from the very birth potential bhaktas.

But here we don't say "bhakti" here—we say "lovers." Potential lovers. Why do we say lovers? Because "love" is a word we use universally.

The Child's Natural Love

Even a child loves its mother. And in fact, a child doesn't love anything else except mother, because its whole world is only mother. If mother is absent, it is darkness, because it is totally dependent upon mother. It cannot do anything.

Even if a mosquito comes and bites, a child cannot do anything. Of all the beings (prāṇis) in this world, human beings are the most helpless at birth.

Even a cat is born with some sharp nails and teeth. This human child has no teeth, no nails, no hair—totally dependent upon somebody else, usually the mother.

We Are All Potential Lovers

So that is the idea we are giving here: We are all potential lovers. From birth we love our parents. Then slowly we expand that love. When a person is married, then the person loves the partner. Then children come, they love them. Like that it goes on and on and on.

So the potentiality is already there. Certain practices will bring it out, remove the obstacles, and bring out the potential within us. That is what the scriptures teach. The gurus also will teach us.

Taking the Path of Bhakti

So that is what Nārada is telling: "Tasmāt saiva grāhyā mumukṣubhiḥ"—Therefore, those who are seeking liberation, especially through the path of bhakti, "bhakti-mārga eva grāhyam"—only take to the path of devotion.

The Most Important Quality: Humility

One of the important qualities of this—you know what is the important quality? A very characteristic quality of bhakti: humility.

What is humility? "I am totally helpless. I am totally dependent upon You. Without Your grace, I cannot even survive. O Lord, please take pity upon me!"

This is what Śrī Rāmakṛṣṇa taught. This is called in his own language mārjāra-kiśora-nyāya—like a kitten, totally dependent upon God.

Closing Prayer

ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.