Teachings of Swami Brahmananda Lecture 06

Invocation

ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

Introduction: The Eternal Companion

We are studying the teachings of Swami Brahmanandaji. As I mentioned before, the word "Eternal Companion" has two meanings. One is that Swami Brahmanandaji was the eternal companion. The second is that he and his life and his teachings are an eternal companion to us until we reach the goal.

How Does Devotion to God Grow?

This is a most common question: "How does devotion to God grow?"

Maharaj replied: "Keep the company of the holy, listen to their teachings, and mould your life after their pattern. But without continence and the practice of meditation, you cannot grasp the spirit of the enlightened ones, nor can you understand the scriptures. Read the Gospel of Śrī Rāmakṛṣṇa and meditate on its teachings. The more you meditate on God, the better will be your understanding of holy books."

Hearing vs. Living vs. Realising

To hear about the knowledge of God is one thing; to live in God is another. But the knowledge acquired through realisation is different from both. If you have the craving for fleshly enjoyments or the slightest desire for name and fame, you cannot reach God. As Nāgamahāśaya used to say, "It is like trying to row an anchored boat." He also used to say, "It is easy to get name and fame, but holy is he who can renounce them. Blessed is he who finds association with an enlightened soul. Vain is this life if one does not struggle to realise God."

The Importance of Moulding One's Life

A few very important points are here. The first is: satsaṅga means keep always holy company. But the important point here is: mould your life after their pattern. We can read books, but if we do not mould our life after them, then transformation will not come. That is very important.

Meditating on the Gospel of Śrī Rāmakṛṣṇa

"Read the Gospel of Śrī Rāmakṛṣṇa and meditate on its teachings." This is very valuable advice. Not only read—what did he say? Meditate on its teachings.

Four Purposes of Meditating on the Gospel

This meditation on the teachings of Śrī Rāmakṛṣṇa serves three purposes according to my understanding. One purpose is: time passes very nicely. Many times we have a lot of time and we do not read; we spend our time reading something else. It is better to read. Even if we are reading for the sake of reading, time passes nicely.

So the second result it gives is: the teachings, the life and teachings of Śrī Rāmakṛṣṇa are not merely a book. It is Śrī Rāmakṛṣṇa himself—Bhāgavata, Bhakta, Bhagavān. I think all of you know what I am referring to. Śrī Rāmakṛṣṇa had a vision. Once he was sitting in the temple of Rādhā-Kṛṣṇa—it is called Viṣṇuvara at Dakṣiṇeśvara. He was sitting in the evening and a Bhāgavata Paṇḍita was reading the Bhāgavata. Kṛṣṇa Bhagavān is here, the Bhāgavata Paṇḍita is here, and here is Śrī Rāmakṛṣṇa. So a ray of light came from the lotus feet of Kṛṣṇa, touched the Bhāgavatam—not the Bhāgavata Paṇḍita—touched the Bhāgavatam, came and touched Śrī Rāmakṛṣṇa's heart, and went back, tracing. From that day, Śrī Rāmakṛṣṇa's daily chanting added this: "Bhāgavata, Bhakta, Bhagavān." That means wherever there is Bhāgavatam, there is Bhagavān and there is also Bhakta. Where there is one, all the three are there. That is why the Sikhs worship only the Guru Granth Sāhib—they call it. Sāhib means like Śrī. Guru Granth—that itself is God.

So that is the second purpose: you feel the presence of God. The third purpose is: you get guidance from the teachings of Śrī Rāmakṛṣṇa. "What shall I do?"

There is a fourth purpose, which some people—I think—you can say either use or misuse. That is, whenever they are in a dilemma, they pray to Śrī Rāmakṛṣṇa and open the Gospel, hoping that He will give a solution. "Shall I apply to this job or not?" But there is no specific mention of accepting this job. But they interpret it this way. Suppose he says, "Śrī Rāmakṛṣṇa is telling, 'You come tomorrow.'" "Yes, he says, apply for the job." Otherwise he says, "No, no, don't come tomorrow." "Okay, don't apply." You know, faith. The Bible also is used in the same way. I am just mentioning, but three definite purposes.

The Gospel as Śrī Rāmakṛṣṇa Himself

What does that mean for us? That whether you want it or not, if you have a Gospel, God is with you. And if you read, you are only sitting in front of Śrī Rāmakṛṣṇa. So the purpose of līlā-dhyāna is served beautifully by the Gospel of Śrī Rāmakṛṣṇa. Why? Because, you know, you can read the book, close your eyes, and you can imagine you are one of them sitting there, and he is talking to you. In fact, he will be talking only to devotees. Many times you will see that maybe he answered your questions.

Meditating on the Teachings

Anyway, satsaṅga is there—presence of God as well as the teachings. But we have to—he says—not only read, but meditate. That is a wonderful meditation. Take it up. You do a little japa. After that, you are allowed for ten minutes. Whatever you have read, now what did I read? This also serves another purpose: attention, memory. Yeah, the connection will come—memory. Very nice. Yes, you can say that. It is absolutely the same. But here we are taking it in a devotional way. And this meditation is far easier than trying to meditate on some imaginary, non-existent thing. You know, our imaginations go into non-existence.

The Problem of Desires

Then he says: "If you have any desire for enjoyment, desire for name and fame, you cannot reach God." But Maharaj is not telling you, "You do not progress in spiritual life." God-realisation is possible only once. You know, it is like this: here is truth, and here is untruth. So you say, "I want both truth and untruth." That is not possible. "I want real and unreal." That is not possible.

But one can progress in spiritual life slowly. Otherwise, it is impossible to feel. "There will come a time when I will be totally free from all these cravings, and then I will start my sādhana." Such a thing does not exist. You reduce a little your craving, then you are progressing a little. Then you reduce a little more, then your love for God grows a little more. Maybe for one minute. And then you remember something else. And slowly increase that period. That is how we have to progress.

The Cinema Analogy

But what we do is—here also our imagination runs riot. Because we are all accustomed to seeing cinemas. Cinemas, you know—only most beautiful ladies, most beautiful men, and most horrendous villains also. That part we forget. It is very important to remember. All these things have to go slowly, slowly.

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया | आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ||

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā | ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet ||

Where is it? Bhagavad Gītā. Beautiful teaching. I think it is in the sixth chapter. Whenever the mind strays from the object of meditation, śanaiḥ śanaiḥ means slowly, slowly—catch the monkey.

The Sankalpa Before Pūjā

So, Nāgamahāśaya's one teaching is there. See, if you do not give up the name and fame and cravings for enjoyment, but you cannot give them up all of a sudden. What is the prior stage to it? That stage is—I do saṅkalpa: "I would like to give up." There is a difference between these two. Before doing pūjā, if you have noticed, we have to do saṅkalpa. "What for am I performing this pūjā?" Can you see? I am doing it. And there also, there is a beautiful Sanskrit. It is so beautiful, you know. There is a verbal trick. There are two forms—ātmanepadi and parasmaipadi. Kariṣye and kariṣyāmi. If I am doing for my own benefit, kariṣye. If I am doing for everybody's sake, kariṣyāmi. What beautiful, you know. For all the devotees, whoever is attending, and who cannot attend but would like to attend—for all, for the blessings of all this, I am doing pūjā. So here also, the saṅkalpa is very important. "I would like to progress in spiritual life. O Lord, I would like to come to You. I would like to have devotion." There you cannot cheat God. So you cannot say, "If it comes, that is fine. If it does not come, okay, it is okay. It will come in the course of time." No, "I want it." But it does not mean immediately it will come. Slowly, slowly, slowly.

The Story of the Two Yogis

Rāmakṛṣṇa's story illustrates this. Which story? Two yogis sitting under a tree and meditating. Then Nārada passes that way. You know this story? Nārada was going that way. Then the yogis knew—Nārada is going to Vaikuṇṭha. Then they asked him, "Nārada, we have a request. When you go to Nārāyaṇa, then you ask Him our request—when is He going to show Himself to us?" So Nārada said, "Yes." And he went, he came back. The first yogi was sitting under a tree and the other yogi was sitting under another tree. You know why? Because they cannot stand each other.

The Restless Mind

Funny things happen, you know. Two friends, sādhus—they live under two different trees, side by side. And they get bored staying under the same tree. So after two months you say, "Let us change our residences." Then they change the trees. After two months, "Let us change our residence." Mind's restlessness. We also had a swami like that. There is a room. So the bed is put like that. And then after six months, "This does not look nice." So change it. So they will put—instead of this, they will put this. Very nice. Very nice. "This is beautiful. Nah, does not look nice." So they change it. Three sides. Every few months. And you should see the joy he gets on the day he changes. But after three times, again go back. See, change. We want change. It is the same thing—boiled potato, fried potato, roasted potato, baked potato—potato in this. We want change.

Nārada's Message

So, this story. Nārada came, and then the first yogi asked, "When is God going to show Himself to me?" And Nārada said, "God said, but you will have to be born one more time." "Oh, since so many years I have been doing tapasyā—I have to be reborn again—oh, what a horrible thing!" He started weeping. Then Nārada said, "This is what God said." He moved on to the next tree. Then that yogi was eager and asked, "What did God say?" He said, "You know, you are sitting under a tamarind tree. You know how many leaves are there? So many times you will have to be born before God comes." He said, "What?" So quickly he started dancing with joy. And immediately God appeared and said, "I am so pleased with you."

The Significance

Now what is the symbolism, significance of this story? Because these are called parables. You love God so much—you just enjoy that love. You know, for the first yogi or devotee, meditation and thinking of God is a painful duty. "How quickly we can get over." What is he going to do after realising God? If thinking of God for four hours is a pain in the neck, but sitting there, if you go to Rāmakṛṣṇa Loka—24 hours, there is no sunrise, sunset. 24 hours, wherever you see, is Rāmakṛṣṇa. You will go mad and you cannot commit suicide. What a situation.

The Anchored Boat

So Nāgamahāśaya used to say beautiful, you know, sayings. He was a great soul. Telling, you know, without reducing these desires, he is doing saṅkalpa. It is like rowing an anchored boat. Anchored or unanchored boat? Anchored boat. Anchored boat. Peculiar English language, you know. It takes time to get over it. Draw the curtains. Yeah. Śukadeva used to tell you to draw the curtains like that.

The Four Drunkards

So, four drunkards got into a boat after drinking nicely in the early night. They wanted to have a boating trip. Whole night they rowed and rowed and rowed until early morning. And slowly light was coming. They found they were exactly in the same place. And by that time the intoxication was also coming down. Then they investigated why we have not moved. And then they found out they have not untied the boat. So having desires and not thinking of getting rid of them and trying to progress in spiritual life is like that. So, it is not to be taken 100%, you know. Then you will row the boat. You row the boat a little and you get rid of your desire a little, like that. Many, many—after so many births a man becomes jñānic, in a way. And then what does he realise? The Lord Kṛṣṇa is everything. And then he becomes blessed.

Question: Is Keeping Holy Company Enough?

"Maharaj, there are some who believe that merely keeping company with the holy is enough. One need do no more."

Maharaj: "No. Merely to keep the company of the holy is not enough. You must open your heart and ask them to solve your doubts. You must carefully observe their lives and imitate their example. It is a lazy man's attitude to think that all one needs to do is associate with the holy. Needless to say, association is also very important. For in their company, doubts are removed and pure thoughts are awakened."

The Benefit of Satsaṅga

See, we are having this satsaṅga, at least for a short time. The mind is thinking—at least half thinking or one quarter thinking—about pure thoughts. That is because, you know, we did not become experts in withdrawing our mind, fortunately. So, whenever I am talking, you are forced to be distracted by my thoughts, whether you want it or not. Yeah. So, something is going inside. But when you become totally—"Okay, I do not need to listen to this mummy." Swami Harshan—sometimes he can be very humorous. Yeah. So, he acquired new hearing aids. And that day his face lit up in joy. I asked, "Maharaj, why are you so happy?" He said, "Now you know, there is a switch here. Whenever I go—" He was frequently invited to go and give speeches. Usually he would be made the president. Then, you see, sometimes the introducers give longer speeches. We remember our experience in Ponnampet—forty-five minutes? He gave introduction about me. Fifteen? My speech is only for fifteen to twenty. Anyway, so he said that whenever I know that this person is going to introduce me, I switch it off and go on blissfully thinking about it. And I would then look at it. I know when he has finished and looking at me. Then I switch it off and go on and give the speech. See, it is what is called Aṣṭa Siddhi—the ability to switch on your mind digitally, do that.

The Subconscious Effect of Reading

So, pure thoughts would come. These are all pure thoughts. And then one thing that I have noticed, you know—whatever we read, however indifferent, they remain in the mind. Sometime later—ten years, twenty years, thirty years—they will come to the fore. You may not remember where did I hear or where did I read, but they will come at that time. I have noticed this many times. When I am thinking something, suddenly a brilliant, creative idea comes. I thought, "Oh, my brain is working. So, new ideas are coming. And I am so happy." I do not tell to people. I am very happy. Some new thing. Then I go back and flick through some old book and the ideas are there. So, I read about them long back and I have forgotten. So, they will come. It does not matter. It is very, very good.

The Substitute for a Living Soul

No scripture or books can create such pure impressions or transform a man's life as much as contact with an enlightened soul—it is absolute. A living person—there is no substitute for a living person. Even if it is an ordinary man, it does not matter. Something magic takes place. You read a book, it gives one type of impression. You go and listen to somebody, then it gives a totally different impression. That is why we must have.

Question: Solitude and Spiritual Growth

"Maharaj, Śrī Rāmakṛṣṇa had said that solitude is an aid to spiritual growth." I do not know what the questioner was expecting.

Maharaj's Answer

"Yes, that is true. But you should retire into solitude only when you have attained some growth in the spiritual life. To retire from human society before one is ready is unwise. In this world of time, space and causation, it is impossible to find true solitude. True solitude lies beyond the mind and intellect. It is identical with the most tranquil. Therefore it is better for a beginner to live in the company of holy men."

What Is Solitude?

This is a very important point. What is solitude? First, Śrī Rāmakṛṣṇa's definition of solitude: Nirjana-sthāna. That word is very important. A place where there are no people—that is the superficial meaning. It means a place where it is calm and quiet. So nirjana is very—what is nirjana? There are no people. That is, it helps. Definitely it is a help. And in that sense, the West is most wonderful. You do not hear all these horrible noises outside. So calm and quiet. And people do not gatecrash. In India, gatecrashing they take it as a normal behaviour. So, when there are no people, that is fine. But suppose you carry a smartphone and you are a member of Twitter, Facebook, WhatsApp application and all those things—what are you doing? Is it nirjana-sthāna? It is a disturbing place.

The True Meaning of Nirjana

What Śrī Rāmakṛṣṇa really means by nirjana-sthāna? Śrī Rāmakṛṣṇa means, we cannot depend upon anybody. Nobody in this world can do anything for us. Even if they wish to do, they cannot do. Your father, your mother—they cannot eat for you, they cannot sleep for you, they cannot worry for you. Nobody can do anything. Only God can help us. Have you ever seen anybody saving anybody? Unless God comes and saves, it is not possible. That is the true meaning of nirjana—do not depend upon anybody. That means no husband, no wife, no parents, no children, nothing. Only God.

Beyond the Mind and Intellect

Okay. Swami Brahmanandaji goes much further and says: "In this world of time, space and causation, it is impossible to find true solitude. Then what is it? True solitude lies beyond the mind and intellect." The simplest way of trying to understand is what happens when you are in Suṣupti state. That is true solitude. You are alone. That is what I think—what is it, Walt Whitman or somebody who said, "Flight of the alone to the other"? Huh? "Flight of the alone to the alone." Yeah.

The Dangers of Solitude

Therefore, it is better for a beginner to live in the company of holy ones. Then there are dangers. First Maharaj says, you know, unless there is some growth, what happens is people can go mad. So Swamiji used to say: if anybody adopts solitude because it is nice and has not grown enough, if a hundred such people go to such a place, usually about ninety-five people become hypocritical. Hypocritical means they fill up their time with unspiritual things—going for a walk and then looking, staring at the sun, looking at a flower, "How beautiful is that?"—hypocrite. Four people go mad because they cannot stand the solitude. Maybe one person may truly get enlightenment. This is what Swami Vivekananda had remarked. Solitude, you see, is very dangerous when we are not up to that solitude.

True Solitude Is Internal

Even here we do not practice solitude. Where is true solitude? Is it external or internal? To feel that I am alone in this world is the first step in solitude. Not to be disturbed by any circumstances is true solitude. I remember an incident from Swami Śaradānanda's life. Swami Śaradānandaji in Udbodhan, he used to live in a small room near the entrance. He used to write all his general secretary work—Rāmakṛṣṇa the Great Master, Holy Mother's life, and so many things. So one day some young monks were loudly laughing nearby, and Golakmā with a huge voice said, "Hey, you fellows, do not disturb. Śarat is doing some important work." Śaratmā heard it. She said, "Golakmā, do not prevent them from laughing, because whenever I see young monks laughing joyfully, that means they are safe. That means they are happy. And when they are happy, that means they are doing their japa; they are very happy with their life." It is invariably if somebody is not happy, then even monastic members can go into depression.

Reasons for Choosing a Monastic Life

There are varieties of reasons why a person chooses a monastic life, a hermit's life. Spirituality is only one of the reasons. The other reason is some people hate humanity. There is some word now—haters of men: misanthropes. Yes, that is the word. Misanthropes. They do not like—they cannot tolerate anybody, cannot bear. So the only way is they like to stay separate. I have seen so many people like that. It looks as though "What a great person"—he is not great. He cannot tolerate another human being. Okay, this is one reason.

Other Reasons

Some other—there is a second reason. The second reason is that people have some desires. Men have desires, women have desires. But they are not ready to fulfil their desires. They do not want to get married. Why? Because children will come, they have to live with their wives and other things. They prefer to have freedom rather than... So even though they suffer from desires, this is infinitely more preferable than anything else. Quite a number of them are like that.

There is a third reason—ulterior motive. In India this works. That is, the surest way of a lazy man's life is to get regular food without doing much work. And if you go to Ṛṣikeśa and Uttarkāśī and all those places, what do you think is happening? People get—you know—anna-chatras are there. They get regular food. They are quite happy with what they get. Nowadays they are more happy because the other day there is bhaṇḍāra—feast. Feast means first-class food, you know, oily sweets and etc. There are many chatras are there. Morning they can go and have roti and dal, sabji. Another place they can go and have rice and Punjabi—chatras are very—what is called—generous people. So this is definitely another reason.

The Criminal Reason

And there is another reason also why people adopt—it is a very bad reason. They are criminals. They murdered somebody. The only way to escape is shave the head and "Śaṃbho Śaṃbho!" There is nobody can recognise them because all shaven heads appear the same.

The Genuine Seeker

It is only a few people that really genuinely crave for a monastic life. Only a small number of people. So monastic life is a life of solitude. This is the truth. So unless we grow to be able to utilise that solitude, it is not good. That means we are stunting our own growth wilfully. This is true of all fields of life. You do not admit a child—because the father is the chairman of the school—into a higher class. It is like that. All these reasons.

True Solitude

But what Maharaj says: true solitude is where you are alone with your true self. That is both beyond the mind and intellect. But to attain to that state, some amount of solitude should come. So Śarat Mahārāj was very happy—"Let them laugh." Then he made a remark: "I instructed my mind—you hear everything, you see everything, but you will not get disturbed." So even if they laugh, he is not deviated from what he was doing, writing or anything. We are disturbed. He is not disturbed. So let them go on laughing. It is a very remarkable thing.

Question: Is Hearing Itself a Distraction?

"Maharaj, when you hear or when you see something and just then your mind is actually—that thought is there when you hear it—you are turning your mind to your ear and eyes. Is that not already a distraction, Maharaj?"

There are people who can witness them without getting disturbed, who can focus. You know, suppose a writer is writing. He is not deaf. He can hear the cars moving. He hears the birds singing. But he is not disturbed. You are also not disturbed, is it not? But you instructed your mind—when people talk, then you are disturbed. You know, most often—I am not telling about you, about all of us—"Are they talking about me?" Very often. Our attention is—"What are they talking, by chance, by mistake, about me?" And if they talk something good about us, we are internally very happy. And we even protest, "No, no, no. It is all God's talk." All these things. But internally we are very happy. But if they talk ill of us, fourteen generations we have consigned to the other place. We are slaves. We want to be disturbed. You see the point? Did you catch it? Buses are moving. Other noises are there. You see, even now, right now, just keep quiet. How many types of sounds you can hear? You see, going on.

The Concentration Experiment

So this is a very interesting experiment, you know. "Are you hearing something?" When you are—when I said, "Do you hear anything?" and we all kept quiet—for that split second, your mind is totally focused. Have you noticed? So, that is the way, you know, if you say, "Just concentrate your mind," you will not. But when I said, "How many sounds you hear?" your mind is concentrated. So, that is how we train our mind. So many people have trained their mind. We will go on doing it. But nowadays, young people are experts in this—background music, dum, dum—and they are reading, they are taking notes, they are doing—so I fail to understand how they could do it. They must be great yogis.

The Effect of Constant Noise

Yes, have you not noticed? Does not that reduce the productivity of work? You see, the thing is, they are accustomed—they do not even take notice of it. Do you know when they take notice? When it stops. "Something wrong—what has happened?" Even we also sometimes—when you are accustomed to some noise, constant noise, and then suddenly it stops—"What is wrong? Everything is very quiet—what is wrong?" Anyway, what is the point? We already trained our minds with regard to certain sounds that they will not disturb us. With regard to certain sounds, we deliberately want to be disturbed—especially talks of other people, etc. We can train. This is what Śaratmāraj is telling: "I hear, but I do not pay attention to it." He heard, and then he was carrying on with this.

The Sankalpa

Yes, in a way, that is the beginning—saṅkalpa. This is called saṅkalpa. "Do not—you put—you say, 'No admission for thoughts.'" So he also was a very practical man. I add to this, you know, "No admission." But our trouble is what we do not want—admission only will come. Do not think about the monkey. That is why we have to add an addenda. What is the addenda? "I will deal with you after I finish my pūjā or anything—I will come back to you."

The Ability to File Thoughts

And then we have to be careful not to be troubled by it. Napoleon, Mahatma Gandhi—they had this, it is said—they had this ability. When they receive some information, they can just keep it there to be retrieved at a later time, when they choose. Extraordinary ability and memory. Napoleon could remember how many pins are in the stock. A strategist, you know—military strategist. And where, like chess playing, where things are, where to change. That is why he was so successful at the beginning. Later on, of course, he failed because of some accident. Noble man, you know, in that respect. Okay.

Question: Impatience and Yearning

"The other day, you said that impatience was of no avail, that we should be content to work and wait. Does that mean that we must not yearn to realise God immediately?"

This is where Maharaj says—so you should not mix. I must have said it in another connection. Yes, you must yearn to realise Him, but do not be carried away by temporary emotions, nor give expression to them.

The Nature of Emotions

Our problem is temporary emotions. Emotions are always temporary, by definition. You know why? When emotion becomes permanent, it is no more an emotion—it is just nature. Only when sudden surging of the electricity—that is called emotion. Electronic motion. We are all affected by it, more or less. Some people more, some people less. Some people more. Then they have to know how to control it. Otherwise, it will be detrimental to us. Emotion can be health; emotion also can be a drag. So we should know—if you can control it, it is very good. Be emotional.

The True Devotee

The man of true devotion yearns for God without becoming impatient. Even if he sees no light, he will not give up his devotions. Only those who love God like shopkeepers looking for profit will give up if their prayers are not answered immediately.

Question: How Does One Attain Peace?

"Maharaj, how does one attain peace?"

Peace dwells in the heart of one who loves God. Realise that your life without Him is barren. Yearn for Him and peace will follow. When a man finds no peace in the world, dispassion grows within him and he is drawn to God. The more a man realises that the world is barren, the more intense becomes his devotion to God, and the greater is his peace. The greater the thirst, the sweeter the water. First create the thirst, and then you will find peace in God. Without love of God, real peace will not come.

The Nature of God

Then the point we have to understand: what do you mean by God? The more I want God, the more peaceless I become. What does that mean? Another name for God is peace. You see, if I want peace, then I must realise peace. That is it. As simple as that. I want to become peaceful. Is it possible? Yes. Do saṅkalpa. Understand what it is. I want to be restful, not restless. What is the problem? The problem is—you know what is the problem? We want to have peace being restless. "I would like to be as much restless as I want and be absolutely at peace."

The Husband's Boast

There was this husband and they had a son. The couple had a son and one day he was boasting—after about five or six months after the child was born—"You know, our son got all his brilliance from me." The wife said, "That explains. You know, he got all his—now why I do not see any intellect in you? He has nothing left. That explains why you are behaving so idiotically ever since he is born."

Question: Can a Householder Realise God?

"How can love grow? By prayer, meditation and the practice of spiritual discipline."

"Can a man realise God by living in the world? Is there anyone outside the world?" Very beautiful. Can anyone be outside the world? So what is outside the world? What is being outside the world? If Vedānta explanation is accepted that the world is nothing but another name for God, so can anybody be outside God? Outside God is non-existence.

Non-Existence

Do not again say, "Where is this non-existence?" These are all philosophical questions. Non-existence means it simply does not exist. But why do we use that non-existence? Do you know why we use it? In this world, seeing visible and invisible is mistaken as existence and non-existence. You see a human body—okay, he is existent. And then he dies. That means body goes. Now I do not see the man. So he is non-existent. This is our idea. True non-existence does not exist. If it exists, it is not non-existent.

The Greater Struggle

So this world is nothing but God. If it is God, is there anybody outside the world? All of us are in God only. We are only saying we are in the world. But the devotee is telling, "No Maharaj, what I mean is—can a man realise God if he lives the life of a householder?" Yes, he can also realise God, but he has a greater struggle. This is the truth. Greater struggle. A man who is not married is free from certain extra difficulties. A man who is married has responsibilities. He has to think about his wife, his children, and so many social obligations and all those things. That is why Holy Mother said: "An unmarried person is 50% free."

Question: Is God-Realisation Possible Without a Guru?

"Is it possible to realise God without a Guru?"

It is, but it is not so easy without a Guru. We often cite the example of Ramana Maharshi and Śrī Rāmakṛṣṇa. There was a time when Śrī Rāmakṛṣṇa did not have any Gurus. His own intense yearning was the only Guru. And the Divine Mother provided everything for him. But later on he practised all the disciplines with the help of the Guru and scripture, again for our sake.

The Mountain Peak Analogy

So you know the analogy that is given? There is a huge mountain peak. So there is a man and first he did not follow any of the beaten tracks. He discovered his own and struggled and reached the peak. Then he came down. Then he said, "Okay, now let me follow the beaten tracks." Why? Because he cannot be a guide for others through the unbeaten tracks. So he went through all the beaten tracks and then came down and said, "Now wherever a person is, the guide is ready to take him there."

The Role of the Guru

The Guru is one who shows the path to God through a mantra. He gives the secret of spiritual practices. He watches over his disciples and protects. A Guru must be a knower of Brahman. It is an interesting statement. "A Guru must be a knower of Brahman." How many Gurus do we get who are knowers of Brahman? Not only we do not get knowers of Brahman, we do not even get knowers of Brahman. I am serious. Do you follow what I am saying? See, if a man knows this is Māyā correctly, then he would be longing to get out. How many of us have realised this world is Māyā? We have not realised. Even if you get a Guru who realises that much, he will be filled with vairāgya and longing.

The Ideal Guru

"What was your question? Maharaj, but this Guru that Maharaj is talking about is the Sadguru, the Jagadguru?" She is telling the ideal Guru. If anybody wants God-realisation, an ordinary Guru cannot give God-realisation. Only a person who realises God.

The Sufi Teaching

But there was a Sufi book—Journey, I think, The Journey in Love, something like that—this beautiful teaching I have read. A man comes and says, "It is said that accepting a Brahmajñānī, one cannot be a Guru." Then the answer given: "Forget about a Brahmajñānī. If anybody can guide you ten steps forward, then you take help of that person for ten steps. When you have reached ten steps, God will send another man who knows another ten steps. In course of time, he will reach." Otherwise, it will be like a four-year-old child in nursery school: "I would not learn maths unless Einstein himself comes and teaches me." So we can get this one concept.

Learning from Everyone

Another concept is anybody can be a Guru. Our Dutta learned from twenty-four. We can also learn. Open your eyes. From here itself—not twenty-four—how many of us are here? From each one of us, we can learn one more lesson. This is the truth.

Question: Should We Ask a Guru if He Knows Brahman?

"Is it proper to ask a Guru if they know Brahman?"

You can ask. There is no doubt. But the thing is, it is not rational to ask a Guru whether you know Brahman or not. It is like this—again I told you—a child has to learn multiplication. So, he says, "Do you know abstract algebra?" You understand? What is the point in it? Are you ready only when you are ready? Then you go and ask, "When are you ready?" But by the time you will find somebody who knows, who can teach you. Because we are reading all these books, you know. In fact, I tell you something very interesting—it is a secret. Even if you get a bad Guru, he will take you far towards God than even a Sad Guru. Sad Guru. Do you understand? Sad Guru. How do you write in English? S-A-D-G-U-R-U—Sad Guru. You see the point?

The Karmic Lesson

There are disciples who have gone through a bad patch because of the Guru. But it is also God's will. "Oh, I have to be very careful about it." There is a problem. Why does this man go through that patch? He will ask—karma. You have to learn his lesson. The next time, he will examine himself. There is a beautiful saying in Hindi: "Gurus are got by the basketful. But true disciple is very rare." Same thing in English: "Many are called, but few are chosen." We are not focusing upon it. If what I need, I will get. That is enough.

Question: What Is the Proof of God's Existence?

"Maharaj, what is the proof of God's existence? Some people ask, what is the proof of God's existence?"

Do we ask such a question? What is the proof of God's existence? I am asking you—how many of us we ask? So, does that mean that we have absolute to 100% conviction that God exists? You know, we may not ask the question, but doubts come all the time. "Does God listen to our prayer? Why is He not answering?" This is the doubt which comes. That means I am not sure God exists or not. But we are not prepared to admit, lest He may get angry. You know, we are on the other hand frightened of that. Especially Mother Kālī. "Does Mother Kālī really exist? I am frightened to ask, because suppose she exists, it is better not to invite any danger." We are like that. About Rāma, Kṛṣṇa, other things, we think that they are innocent fellows. They will not do anything. If you criticise them, they will not respond. But Mother Kālī is not like that. Very often, what happens? This kind of doubt comes and then the fellow, the next day, somebody slips and falls down. Immediately, "Why did it happen? Oh, I had this doubt about Mother Kālī. She is taking it out on me." This poor lady probably never knows why. Human, you know.

Maharaj's Reply

Maharaj's reply is: "The seer says, 'I have seen Him.' You also can see Him." That is why Rāmakṛṣṇa said, "I have seen Him, but I can also show God to you." How can Rāmakṛṣṇa show God to you? He will take you and say, "There is God." Will you believe? No. You will not believe. You will never believe. Yes, but if he gives the divine eyes—the knowledge—what the meaning is, we have to experience God ourselves. That is called seeing. That is why the word "seeing" in ordinary language has one meaning.

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः.

ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ.

God has to be seen.

The Devotee's View

Okay. When you see God, whatever you see is not God according to Vedānta. If you see God, that is certainly not God. But that is terrible for a devotee. Especially this is—Bhaktivedānta Swami—you tell that, you know. That book is very big. He will take it to break my head. Books can be used for many purposes, you know. Do you see what is the point? It is to know "I am God." The only way to be 100% sure that God exists is to know "I am God."

The Absolute Proof

But if you want reason, we have already gone through the Chāndogya Upaniṣad. What is it? Instead of saying, "Does existence exist?" You see, I am existent. Otherwise, how can I ask this question? Since I exist, I cannot doubt existence. That is the absolute proof. But we do not mean by existence—the secondary existence. Pure existence. Unmanifest existence. That is the idea.

Question: Blankness in Meditation

"Sometimes as I continue practising Japa, my mind becomes blank. What causes that, Maharaj?"

I do not know what the questioner's mind—it could mean that have I entered into a higher state? I have heard so many people telling this. Maharaj, that is one of the obstacles in the way to spiritual growth. Meditation must be practised along with the practice of Japa. Meditation becomes a continuous flow of thought towards God. When meditation ripens, there comes absorption, and Samādhi is experienced. The joy that is realised in Samādhi remains forever.

The Danger of Blankness

So, this is a very important concept. We have to accept this. What is it? The mind becomes blank. What causes blankness? Tamas. Tamas. That is a very dangerous thing. Why do you call it dangerous? Because, what is Japa? That is repeating God's name with consciousness. And you have become unconscious. You have fallen from the—the purpose of Japa is not to repeat God's name. The purpose of Japa is to be conscious. The God's name is an avalambha—it is a support. How can I be conscious of myself? "This is God's name, this is God's name. I am aware." It is the only purpose. And when it grows continuous, then constantly my awareness is becoming more expansive. That is the real purpose. Blankness is its opposite. And that is very dangerous. Very dangerous.

Question: Meditating in the Heart

Here comes Maharaj. "No. Meditate upon Him in the centre of the lotus in your heart. But Maharaj, the heart is made of flesh and blood. How can one think of God's name? By heart, I do not mean the anatomical heart. Think of the spiritual centre situated near the heart. In the beginning, as you think of God within the body, you will think of your flesh and blood. But soon you will forget the body and there will only remain the blissful form of the chosen ideal."

Where Is the Spiritual Heart?

So there is a heart. Where is that heart? In the heart. Where is that heart? Near the physical heart. No. That heart is pure consciousness. That heart is pure consciousness. Where is pure consciousness? Yes. You know, funny? "Pure consciousness is near the heart." Is it there in the tip of the toe of my right foot? No, it is not there. Listen carefully. No, it is not there. How do you know it is not there? Do you follow what I am telling you? Unless you are conscious about that place, even to say "no," you have to be conscious, is it not? Where is not spiritual consciousness? In fact, the word "spiritual consciousness" is called repetitive. Consciousness is always spiritual. Nothing.

The Purpose of Fixing a Point

So the spiritual heart is everywhere. Spiritual heart is consciousness. So therefore it is everywhere. If it is everywhere, then what is the meaning of saying it is near here? Because we in the beginning are associating every feeling here. So feel here. Then afterwards it will be everywhere. This is the idea. Okay. Because we need to concentrate, that is why we fix a point. That is the reason, and that point because we are emotional beings and we feel. This answer is given in the Upaniṣads. One of the questions that is raised is: "Where is the Lord in the heart? And what is His size?" Aṅguṣṭha-mātra—you know, like the size of a thumb. Then the pūrvapakṣī—pakṣī. Bird. Pūrvapakṣī means your opponent. That is why I said not pakṣī—he who takes a pakṣa is a pakṣī. So he comes up: "Ātman is everywhere. Then why do you say that He is of this size and here?" The answer given is: for the purpose of contemplation, He is to be imagined in a particular place because you always feel you are in a particular place. "Where are you now? I am in this corner." You do not feel "I am everywhere." Is it not? That is why we have to feel in a particular place. Later on when we grow—this is called spiritual growth—then consciousness is—God is everywhere. But until that time, do not try to see God everywhere, because you will not see Him anywhere. That is the idea.

Question: Images and Pictures

"Shall I think of Him exactly as He is portrayed in pictures or images?"

Let the picture or image be merely an aid in bringing to your mind the living conscious unshining form of your chosen ideal. It is an avalambana we call it, āśraya we call it.

The Weight of Divine Ornaments

Do you think God is like this? Would you like to be like this, let alone God? Beautiful descriptions are there in Lalitā Sahasranāma. Whatever it is, would you like to be there like that? In Lalitā Sahasranāma also these descriptions are given. Her necklace itself is 300 kg weight. Would you like to go about moving with 300 kgs of—whether it may be gold or diamond studded? Who wants? You know, sometimes this crown is so heavy that Queen Elizabeth is squirming under it. So the moment the sabhā is over, then the fellow comes and kicks it at a distance—that is what a relief it is. Even your own office dress—the moment you come home, fortunately now that formality has become less, you can go with any of these things. One fellow comes there almost every noon—he is free, you know, these shorts like that. So he jogs from the office and comes to the—and prays for a few minutes and again jogs back to the office. He is very happy. You see him like that. Very nice fellow. So this is the freedom we have got now.

The Relief of Removing Tight Shoes

You know formality—especially in Madras—already black fellows. Add to that thick black, thick black coat, black boots, black tight. In that sweltering heat, you can just imagine this fellow's condition. But there are some people—peculiar people—you know what is the peculiarity? One fellow—tight shoes he wears from morning, so tight he feels whole day, and then he comes back and he throws them out. Somebody asked, "Why do you wear this kind of shoes?" He said, "You know the relief I get when I come home is indescribable. To get that joy, this is the price I pay." Most people like that. If you extend that analogy, most people are like that. Anyway, what is the point? That we have to have this eternal content.

Conclusion

That is why I always recommend this book for the beginners. Very simple but very profound teachings. So we had this wonderful opportunity to discuss. So I did not go by the book only and said—I have brought in so many things and it is—I hope it is all very useful. It is so nice to meet all of you. So I am very happy to be with you, and I will be too happy if tomorrow morning—no, even today itself, after some time—I hope you are also will be very happy.

The Swami's Holiday Joke

Swami Adesh—on this joke, you know. I think you know. Some of you know. He closes his centre for two months and goes to Thousand Island Park—New York Swami. Very humorous Swami. So once he announced this. There was one American lady. She had a 5-6-year-old son. The son heard it and said, "Mom, what is happening? Why does the Swami go on holidays?" He said—the mother was explaining—"You know, the Swami is tired of seeing our faces. Tired of grilling into our hearts the same thing. So he wants two months relief." That was a loud voice. He said, "We are also tired of this Swami. We also want two months." It works both ways.

May Ṭhākur bless us all. Om Śāntiḥ, Śāntiḥ, Śāntiḥ.