View source for Narada Bhakti Sutras Lecture 41 Su.58 on 02-May-2019

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== 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 Bhakti: The Path of Devotion =

== Classification of Bhakti ==
In our last class, we discussed two main categories of Bhakti: Supreme Bhakti and Growing Bhakti. Growing Bhakti is further divided into:

* '''Vaidhi Bhakti''' (Rule-based devotion)
* '''Rāgānuga Bhakti''' (Spontaneous devotion following love)

=== Guṇa Bheda (Classification by Modes) ===
Rāgānuga Bhakti is subdivided into three parts based on the predominant guṇa:

# '''Sāttvik Bhakti''' - Devotion in the mode of goodness
# '''Rājasik Bhakti''' - Devotion in the mode of passion
# '''Tāmasik Bhakti''' - Devotion in the mode of ignorance

We should not misunderstand guṇa here as the typical understanding of sattva, rajas, and tamas. We must understand the expression of Bhakti in a particular style as guṇa.

'''Tāmasik Bhakti''' involves very strong, elaborate worship - beautiful decorations, new silk saris for the deity. You can see this in temples where the Holy Mother is decorated so beautifully every day with exquisite ornaments and clothing.

Sometimes it appears so magnificent that one might jokingly think Śrī Rāmakṛṣṇa and Swami Vivekānanda must feel jealous, as they are not given such elaborate care. The Holy Mother receives numerous saris - all presented by devoted followers who spend considerable money.

== The Story of Karmaphal (Results of Action) ==
This reminds me of a humorous exchange between a Christian missionary and one of our Swamis. The missionary came to argue and said, "Swami, we believe Śrī Kṛṣṇa is an incarnation of God."

The Swami replied, "Of course, Śrī Kṛṣṇa is not only an incarnation - He is called '''Pūrṇāvatāra''' (complete incarnation)."

"Do you believe Jesus Christ is also an incarnation of God?" asked the missionary.

"Yes," said the Swami.

"Then why this difference? Śrī Kṛṣṇa is surrounded by so many beautiful young ladies, while our Christ lived differently."

The Swami responded, "What can I say? There is indeed a difference between incarnations."

== Understanding Pūrṇāvatāra ==
We know little about Paraśurāma after he was defeated by Śrī Rāma. When Rāma broke Śiva's bow and married Sītā, along with his brothers marrying Sītā's sisters, they were returning when Paraśurāma appeared.

He challenged Rāma, saying the broken bow was old and rusty, and presented his own bow. Both incarnations challenged each other! Only in Hinduism can you find such scenarios. When Rāma broke Paraśurāma's bow, all of Paraśurāma's power drained out, and we don't hear much about him afterward.

'''Why was Kṛṣṇa called Pūrṇāvatāra?''' Because He was an ideal for as many varieties of people as possible:

* Millions worship '''Bālakṛṣṇa''' (child Kṛṣṇa)
* Millions worship the charioteer in the Mahābhārata war
* For millions of women, He is the ideal husband
* For millions of parents, He was the ideal son
* For millions, He was the ideal disciple to Guru Sāndīpani

When Kṛṣṇa studied under Sāndīpani to fulfill the tradition of going to a gurukula, the guru's children had been kidnapped by rākṣasas. As guru dakṣiṇā, Kṛṣṇa asked what the guru desired. The guru said, "I want my children back." Kṛṣṇa and Balarāma brought them back, even from death. The guru said this was the greatest guru dakṣiṇā possible.

== The Universal Appeal of Kṛṣṇa ==
As child, friend, son, husband, disciple, and guide - everyone loves Kṛṣṣa. Have you ever seen Śrī Kṛṣṇa with a frowning face? Never. That's why He is called '''Pūrṇāvatāra'''.

Ṭhākur (Rāmakṛṣṇa) also practiced Kṛṣṇa consciousness but later meditated upon Rādhā and became Rādhā.

'''Who is Rādhā?''' One in whose heart no other thought comes except that of Kṛṣṇa. Such a heart is called Rādhā - it can be male or female, doesn't matter.

'''Who is Hanumān?''' One in whose heart only Rāma exists, nothing else.

These are not just individuals - they are ideal devotees whose hearts see only God in a particular form and nothing else.

When young ladies wanted to dance with Kṛṣṇa, He could recreate Himself - one for each lady - so nobody could be jealous that He was dancing with someone else.

Kṛṣṇa was everything: politician, diplomat, ambassador of peace, expert charioteer - anything for any good purpose. That's why the greatest poets have become enamored of this beloved Kṛṣṇa.

== The Nature of Developing Devotion ==
Coming back to our subject, this developing devotion is called '''rāgānuga bhakti'''. It is developing because once it starts, it grows '''pratikṣaṇam''' (every moment), '''vardhamānam''' (increasing). It progresses from lower devotion to higher devotion.

How is it possible that the devotee gets only happiness? If you meditate for 5 minutes with love, joy comes. If you meditate for 15 minutes, more joy. Meditate for 1 hour, even more joy.

'''Pratikṣaṇam''' - the nature of this bhakti is that it is never broken. No other object can come and claim, even temporarily, superiority over the object of devotion.

=== An Analogy of Mango Preference ===
Human tendency is like this: suppose you bought mangoes of 2-3 varieties, and one variety is exceptionally sweet. What will you do? Will you treat all varieties equally, or what would be your first choice?

Most miserable people first eat the inferior quality, then go to superior quality. My policy is: finish the superior quality first. After that, if you're still alive, then go for the inferior quality. Otherwise, you eat inferior quality knowing there is superior quality available. Meanwhile, Yamadharmarāja might come and say, "My friend, time to go!"

In Bengal, we always eat sweets at the end - '''madhureṇa samāpayet''' (conclude with sweetness). But in South India, they serve hot payasam first. This South Indian policy is very practical: eat as much payasam as you want first. After that come the regular items. The special things are given in the beginning so you won't regret missing them.

== Three Types of Devotion by Guṇa ==

=== Rājasik Bhakti ===
Everything should be shown and displayed. There's exhibition in worship.

=== Sāttvik Bhakti ===
Absolutely hidden, no exhibition at all. A person may spend the whole night absorbed in devotion, and when people see him tired in the morning, they think, "Oh, this man didn't get good sleep, that's why he's sleepy." But he will never tell anyone that he spent the whole night practicing devotion.

=== Tāmasik Bhakti ===
As mentioned earlier, involves elaborate external worship and display.

From the Gītā: '''uttarasmāt uttarasmāt punas tātra pūrvaṃ śreyaḥ bhavati''' - "Each earlier one is better than the later." So Tāmasik Bhakti is inferior, Rājasik Bhakti is better, and Sāttvik Bhakti is superior.

But even in Sāttvik Bhakti, there are degrees - 10%, 20%, 50%, 99%. There's never 100% pure sattva because some activity is always needed. Pure sattva cannot function alone - there must be other qualities, though they might be minimal. Otherwise, who would make the effort to cook food, eat food, or digest food? Minimum activities must be carried out.

'''Viśuddha sattva''' means a tinge of other qualities, like pure gold requiring some copper to make ornaments, or rasgullā requiring a little flour with pure milk to maintain shape.

== Classification by Motivation (Artha Bheda) ==
Devotees are classified as:

=== 1. Ārta (Distressed) ===
Those who approach God in distress.

=== 2. Arthārthī ===
'''Artha''' here means "only that which belongs to God, I want." Nothing else. Such a person wants to construct temples for God, bring the best musicians to sing about God, or sing about God themselves. Everything is about God. They don't ask for money or material things. Whatever is asked is for increasing devotion, nothing else.

In this context, '''arthārthī''' means one who doesn't want anything except God. If such a devotee forgets God for even one second, '''viyoge paramavyākulatā''' - there is tremendous restlessness in separation.

=== 3. Jijñāsu (Seeker of Knowledge) ===
The desire to know more about God. Such a person may read hundreds of books - Bhāgavata Purāṇa, Viṣṇu Purāṇa, Bhagavad Gītā, Vedas. What do they say about the Lord? This person genuinely enjoys such inquiry.

=== 4. Jñānī (The Wise) ===
The highest category of devotee.

== Why Bhakti is the Easiest Path (Anyāsmāt Saulabhyam Bhaktau) ==
'''Sūtra 58''': There are Karma Yoga, Bhakti Yoga, Rāja Yoga, and Jñāna Yoga - all equally valid paths to reach God, provided one condition is met: complete dedication to serve God only.

* '''Rāja Yoga''': Only think of God
* '''Jñāna Yoga''': Always discriminate, give up everything for God's sake
* '''Bhakti Yoga''': The specialty is emotion

Why is Bhakti Yoga considered easier than other paths? When a devotee wants to tread the path of devotion, it doesn't mean other yogas are neglected - you cannot separate them. Emotions cannot be separated from intellect. You cannot separate activity from intellect and emotion. You cannot separate concentration from all these things. They all go together, but which one is more dominant?

We are all emotional people, so this point is understood.

A '''Jñāna Yogi''' must have bhakti, but not for Saguṇa Brahma - bhakti for Parabrahma. He must do karma (study scriptures, meditate, serve the guru - śravaṇa, manana, nididhyāsana). There must be concentration (Rāja), devotion to the guru, and 100% belief in what the guru says (Bhakti). The Jñāna Yogi emphasizes the knowledge aspect of God, not the ānanda aspect.

A Bhakti Yogi focuses on the ānanda aspect: "My God loves rasgullā!" If you analyze this, who loves rasgullā? The devotee! Even if he has diabetes, he doesn't feel guilty eating rasgullā because "I'm not eating rasgullā, I'm eating prasādam!"

This is the devotee's nature: whatever he likes best, he thinks his God also likes best.

== A Lesson in Hospitality ==
This is the greatest mistake people make while treating guests. Suppose a guest comes to your home. Your purpose is to make the guest happy. But you think, "I love these things, so he must also love them." Sometimes yes, sometimes no. You should ask the guest what they prefer.

Whenever I go to a devotee's house, some ask first what I prefer, others don't. When they ask, "Is it okay, Mahārāja?" and I say "It's okay," that's not what they expect. "Okay" is not "okay" - they want tremendous appreciation: "I have never eaten like this in my life!" I must praise not only to them but in front of everyone. The ego needs inflation - otherwise, disappointment follows.

So I learned to always ask guests, "What do you like?" Of course, if something exotic is requested that's not available, that's different. But whatever is available in Indian households can usually be accommodated.

In the case of our chosen deity (Iṣṭa Devatā), this rule doesn't apply because the deity is our own - He should be more than happy to eat whatever we offer with devotion.

== The Universal Nature of Devotion ==
Does the devotee really know what God likes or dislikes? Suppose there's a poor person who has only rāgi ball (finger millet ball) - that's all he can afford, and naturally, he also eats it. He offers it with greatest devotion, and God will accept it because He knows this is offered with '''sarvatobhāva''' (complete feeling).

But with human beings, we must try to please them according to their preferences, not what we like. We tend to think the whole world thinks exactly like us - this is one of our difficulties.

== The Emotional Nature of Bhakti ==
What are we talking about here? Bhakti is emotion, feeling. Are we mostly emotional or not? How do we react toward other people? If somebody says "You are wonderful!" even when we know we're not, we think, "Oh, this person is very good. Come, come, come!"

We like to be praised. We never like to be criticized. This is called emotional response. Most people - 99% - are emotional. So they have to follow the nature they have - '''svabhāva''' (one's own nature) expressed in a scientific way.

== The Story of Dharma Vyādha (The Righteous Butcher) ==
Is there something wrong with butchering? We think a person who sells sweetmeats is superior to one who sells meat or fish, but they are neither superior nor inferior. How can a butcher be a butcher unless there are people demanding meat? Unfortunately, in Hindu society until about 50 years ago, the caste system was deeply rooted.

In the West, they don't call it a caste system, but a blacksmith's child was likely to become a blacksmith, a goldsmith's child would learn from his father - not going to school but learning the family profession. A carpenter's son would become a carpenter. They acquired those skills naturally, and there was no competition.

The idea is that whatever profession we follow, our devotion to God is not limited by any profession. That's why we have the '''Dharma Vyādha Samvāda''' from the Mahābhārata - the dialogue between a brahmin ascetic and a righteous butcher.

=== The Story ===
There was a brahmin family with a son who renounced the world early in life, ran away from home, and sat in the forest practicing spiritual disciplines sincerely. Many months or years passed. One day while sitting in meditation, a crow dropped filth on him. He looked up angrily, and that bird turned to ashes. He became very proud: "I have acquired so much power!"

Later, he had to go for '''bhikṣā''' (begging for food). He stood in front of a house and called, "Bhavati! Bhikṣām!" (O Divine Mother, give alms!) From inside, a housewife said, "My son, I am serving my sick husband. I will come out and give you food."

He waited, feeling internally proud: "What is this ordinary housewife? I just burned a crow with my power!" But that lady knew everything and said from inside, "My son, I am not a crow. You cannot burn me so easily."

He was shocked - how did she know what happened in the forest just minutes before? After some time, she came out with food and said, "You will not progress in spiritual life with what you're doing now. Go to the next village where there's a person who will show you the right way."

This man understood that this lady was speaking truth - this was '''satsaṅga'''. Until then, he thought he was right, but this lady's wisdom and power to read his mind (while he couldn't read others' minds) convinced him.

He went to the next village and inquired about that person. People said, "In the market you'll find him - he's a butcher, but a '''dharma vyādha''' (righteous butcher). He kills only the animals needed for his livelihood, sells the meat, and serves people without greed or excess profit."

The ascetic found the butcher, who immediately said, "Oh, such-and-such lady sent you to me." Even the butcher could read past events! The butcher said, "Please wait, sir. Let me complete my dharma (duty)," took some time to finish his work, then took him home.

"Please sit and rest. I have my duty - my old parents are alive and helpless. First I will serve them, feed them, bathe them, put them to bed, then I'll come to you."

=== The Teaching ===
After completing his duties, there was a beautiful conversation. The butcher said, "You have taken to ascetic life, but your old parents are suffering. Don't you know you are indebted for being born in this world? '''Pañca Mahāyajña''' - what is one of these great sacrifices? Serving the parents. You have neglected this duty.

"You have no right to abandon them. You won't progress in spiritual life because if there were someone else to care for them, it would be okay. But you are the only son. No one else is there. They are suffering. How could you abandon them and seek God? Where will you find God except in serving them?"

This is what Swami Vivekānanda said: serve the sick person as '''Narayāna''', the poor as '''Daridrā Nārāyaṇa''', the ignorant as '''Vidyā Nārāyaṇa'''. These are your forms of Nārāyaṇa, and this is the sādhanā you must do.

If you didn't have parents, then you'd be free for other practices. But the first step is the first step. The man understood, went back, and attained perfection by serving his parents.

This is called '''svadharma''' - everyone has their own dharma. A '''sādhu's dharma''' is different, a student's dharma is different, and '''vānaprastha''' (forest dweller's) dharma is different. We must observe our proper dharma - this is the natural path.

== The Transformation of Emotions in Bhakti ==
We're talking about bhakti - what is it? Emotion, when purified and directed toward God, is called bhakti. Here we employ the same emotions we use in daily life:

* '''Kāma''' (desire): "I desire only God, nothing else"
* '''Krodha''' (anger): Toward anyone who puts obstacles in my path to God - most often, we ourselves are the greatest obstacles. Be angry with your tongue for wanting wrong foods, with your ears for wanting to hear worthless music
* '''Lobha''' (greed): The greatest treasure in life is only God
* '''Moha''' (delusion): When I see Kṛṣṇa, I develop attachment only to God, nowhere else

In Vaiṣṇavism, they have composed wonderful songs expressing this divine delusion. In the Gospel of Śrī Rāmakṛṣṇa, there's a song: "I went to fetch water from the river and saw this golden-complexioned person with a flute. Now my eyes don't want to see anything else. But that person didn't even glance at me - He knew I was there but didn't look. He thinks I'm worthless. What should I do? If You don't like me, I won't like You either. But this wretched mind binds me to think only of that person!"

This is called '''moha''' - delusion. We do this in daily life too. How many people want us? Very few. We want them, they don't want us, but we can't give them up. They've already given us up long ago - this is '''moha'''.

* '''Mada''' (pride): "I am a child of God. Who are you?" That firm faith - even if a mother is a maidservant, her child knows "I have my own mother" with pride
* '''Mātsarya''' (jealousy): "Hey, you're doing 10,000 ''japa'' when I'm doing only 5,000. I won't allow you to beat me - I'll do 15,000!"

All these qualities that normally take us down are the very qualities that can also take us up. Everything in this world has opposites - one direction takes you down, the same thing can take you up.

== The Natural Path of Bhakti ==
What is the point? Bhakti is the easiest path because it's the most natural. Why natural? Because it's our nature - bhakti means emotion.

We are all emotional toward different things in different degrees. What we need to do is:

# Gather these emotions
# Purify them
# Direct them toward God

'''Purification''' means: "I don't want results from these emotions - I want only God." All emotions unified and directed toward God is called bhakti.

* '''Emotion''' directed toward God is '''devotion'''
* '''Willpower''' directed toward God is '''meditation and concentration'''
* '''Right understanding''' directed toward God is '''jñāna'''

== The Need for Discrimination ==
We are all supposed to practice discrimination, but we don't. Nowadays people realize: "Is your job permanent?" No job in this world is permanent. Previously, government jobs offered lifetime security, but now there's no permanency in jobs, no permanency in marriages - everything is in flux. Still, people aren't rational about it.

Americans have expertise in diplomatic dismissal. A person working 25 years in a company gets called by the manager one evening: "John, we don't know how we could ever run this company without you. But starting tomorrow morning, we'll practice!"

This causes so much mental depression and stress, especially when houses and cars are mortgaged. It's impossible to think how to repay without a job, and more jobs are being eliminated daily.

Modern society and technological developments have made people more miserable. The sword of potential global conflict hangs over us - some unstable leader could affect the whole world through radiation and warfare.

Life has become unpredictable. Marriages have become unpredictable because they're not based on spirituality or religion. Previously, marriages were made in heaven. Now people watch movies and break up over trivial matters.

We must have discriminating power: "Life is like this - anything can happen." If we keep this in mind, when certain events occur, our negative reactions won't be so severe.

Every religion, especially Hinduism, teaches that death can come at any time to anybody. Anything can happen to anybody at any place, at any time, in any way. We are supposed to practice this understanding.

== Why Bhakti is Superior to Other Paths ==
'''Anyāsmāt''' means "compared to other paths, they are much harder." Why harder? Because concentration is not our nature - we'll do anything but concentrate. Only when forced do we concentrate, like when there's exam pressure.

First, bhakti is easier because we are all emotional people. When emotion is withdrawn from worldly objects and redirected toward God, that's called bhakti.

Second, it's superior because it's the most natural path. What's natural? Water naturally flows downward, seeking the lower path, never the upper path. You don't need to fight much - no resistance is needed.

Here, no major fight is needed with desires. You tell your desires: "Okay, I won't fight you. What do you want? You want this person, that person? Now I want God." It's difficult, but that's what we're supposed to do. Take advantage of desires and direct them toward God.

Then bhakti starts giving joy immediately - you don't need to wait 50 years for dividends. Right now, if you think of God, you get joy. I'm talking about true joy, not worldly pleasure.

== Self-Evident Nature of Devotion ==
'''Svayaṃ pramāṇatvāt pramāṇāntarasy ānapekṣatvāt'''

'''Pramāṇa''' means the ability to prove something. "Are you having devotion?" How do you know you have devotion? Do you need laboratory blood tests?

[A humorous anecdote: A man gave blood for testing. Next day, he asked the nurse, "What is my blood type?" She said, "Be positive." He asked again, "What is my blood type?" She repeated, "Be positive." He said, "Madam, I am very positive - I want to know what my blood type is!" "Be positive!"]

You don't need anybody to certify you. Do you ask people, "Am I happy?" Does your happiness depend on others saying you're happy or unhappy? You know if you're happy or unhappy. You know if you like curry or not - who needs to certify this?

This is called '''svayaṃ pramāṇa''' - self-evident. No need for '''pramāṇāntara''' (other proofs) - '''ānapekṣatvāt''' (no dependence on external validation).

Do you know whether you're a devotee of God? Question yourself - you'll know immediately. How? If you're devoted to something, you'll think only of that thing. The more you like something, the more you'll think of it. When you think more of what you like, does it make you happy or unhappy?

Nobody else can tell you if you're happy or unhappy. Sometimes people comment: "You look very happy" when the person is suffering miserably internally.

Certain characteristics of true devotion:

# '''Spontaneous''' - it arises naturally
# '''Natural attraction''' - your mind easily thinks of the beloved object

Ask someone to meditate, and the whole personality rebels. We think, "I'm supposed to be devotee, sit for half an hour and do these practices," but then that favorite TV show is on exactly when we're supposed to meditate!

Understanding is different from information. You can know "2 + 2 = 4" as information, but real understanding comes when you grasp why it cannot be 3 or 5 - only 4.

[The story of 40 Sardars applying for a math teacher position: When asked "20 + 18 = ?", one thought for half an hour and said "40." Completely wrong. Asked "10 + 8 = ?", he thought one hour and said "40" again. Finally asked "2 + 2 = ?", he thought two hours and said "4." The others said, "Give him another chance!"]

== The Nature of True Devotional Experience ==
Bhakti is self-evident. How do you know you have bhakti?

'''śānti rūpaṃ paramānanda rūpaṃ'''

If you have bhakti, that very moment your whole mind will be completely filled with '''śānti''' - you don't want anything else. "I am very happy, let me be with this, I don't want anything else." That is śānti - all '''kāmanās''' (desires) come to an end except "I want more and more of this divine experience."

'''Śānti''' and '''ānanda''' are connected. The moment you have śānti, it's not the peace of a crematory. If you want to meditate, go to the most peaceful place on earth - a crematory. No marriage parties, festivals, or celebrations there. Absolutely quiet. Nobody will disturb you, though if anyone sees you from a distance, they start shivering!

Crematory peace is different - it's from fright, losing the capacity to feel anything. Here, '''śānti''' means your heart is full of joy.

There's a law: if you're full of joy, first, there's nothing that can make you angry. Even if someone who usually harms you comes, because you're in that happy mode, you'll treat them well. Your hatred and happiness don't go together.

The mind cannot cherish two opposite emotions simultaneously. When you're angry, discrimination runs away. When you're happy, there's no place for hatred. Even the most hated person in front of you won't evoke hatred - the moment hatred comes, happiness flies out the window and hatred enters through the main door.

A devotee's heart, if truly devoted, experiences '''paramaśānti'''. But we must distinguish this from temporary peace, like satisfaction after eating. That's only temporary - any object can upset you afterward.

In true devotional experience, this mood makes every other mood positive. You cannot hate - you can only love, because you're filled with love of God.

Even more importantly: What is God? If I love somebody, my love may be confined to that person - I may hate others, be jealous of others, look down upon others. But that's impossible with God because '''God is everything'''. The whole world is nothing but God.

A true devotee has this understanding: "It is my God only who is appearing before me in this form." When such a devotee's heart is filled with that knowledge and bhakti, where is the question of hatred?

Can a mother tell her daughter, "Put on this dress between 9 and 10 AM and I'll love you, but the rest of the time I'll hate you"? For a devotee, everything in this world appears as manifestations of the same divine reality.

== A Story of Swami Vivekānanda and the Tiger ==
One incident in the Kumaon valley: There used to be many man-eating tigers and leopards. Usually, they don't eat human beings, but occasionally, due to lameness or disease, they become incapable of catching other animals. Jim Corbett says it's often man's fault - they shoot and injure animals, making them incapable of competing with others, so the easiest prey becomes human beings.

Suppose a devotee encounters such a tiger. What would be his thought? A hungry tiger came when Swami Vivekānanda was sitting in the forest. The tiger looked at him, and Swamiji was completely awake, not in meditation.

Later, when asked about his thoughts, Swamiji said, "I was also very hungry. The tiger was also very hungry. I can't eat the tiger, but the tiger can eat me - let one of us be satisfied!"

The tiger came, looked at him, and we don't know what thoughts passed through its mind. Tigers also have discrimination about who is delicious and who isn't! There was no better option available. But tigers have choice too - they think, "This is two days' food, that's only half a day's food." God has given them that discriminating power.

This is '''pramāṇa''' - the proof of devotion is being extremely peaceful and joyful simultaneously.

== The Devotee's Relationship with the World ==
'''lokahāni cintnākarya nivedita ātmaloka veda śivatra'''

'''Lokahāni''' has two meanings:

# Losing something belonging to the world
# Injuring the world

'''Cintnākarya''' - such a devotee cannot think of injuring anybody because he knows, "If I injure someone, whom am I injuring? Myself!" There's a type of madness where people injure themselves, cutting their wrists - they have to be restrained.

A devotee cannot be calculating about protecting his possessions. Many devotees lose everything by trusting others who cheat them. A real devotee like Śrīdhara lost everything but reacted with "Rāma's will - I don't care."

If such a devotee loses something, '''cintnākarya''' - don't worry about it. It's not other people who cause it - it's God only. Whether people believe in God, past lives, or karma - whatever happens to us is all due to our own deserving. We deserve it, so it happens.

Whatever we deserve, we cannot avoid, good or bad. Whatever we don't deserve doesn't come. We cannot get it.

[Examples of recent bombings in France, Sri Lanka - if you analyze whether people deserved it or not, it seems like fate. Some were about to go pray but didn't for some reason, just minutes before the bombing.]

This is a hard '''siddhānta''' (doctrine). Even Mahatma Gandhi said about the Holocaust that it was what they deserved, and Jews were very angry with him.

What does this sūtra tell you? You've lost something - you deserved it. Don't think about it. If you don't think about it, what should you do? God will bring what you need, protect what you require. God is there to look after you.

'''Nivedita ātmaloka veda śivāya''' - because who is a devotee? One who completely surrenders his worldly properties, including body and mind, his world, and his Vedic practices. He thinks only of God, meditates upon God, loves God, and deserves śānti and ānanda from God.

"The bhakta has no cause to worry about the miseries of the world, for he has surrendered his own self, the world, as well as the Vedas to the Lord."

When you surrender yourself, whatever happens to body and mind is "Thy will." Whatever happens to what you used to think belonged to you - your house, family, property - that also you can give or take yourself. All belongings belong to whom? When you buy a cow, the cow belongs to whom? The person who buys it. So whatever is there, if you buy a piece of land with a mango tree, to whom does the tree belong?

== A Story of Hidden Treasure ==
Here in Ulsoor, I heard more than 100 years back there is one Someśvara Temple - a very nice place. There was one person who sold his house with surrounding land. In those days, they had plenty of land; now it has become crowded. The buyer moved in after the seller went to Malleshwaram or somewhere else.

After some time, when the new owner wanted to build something on his land, he dug and found one pot, two pots full of gold! You know what he did? He took this treasure and went to the previous owner, saying, "I am sorry - this was not part of our bargain. Only land and house were sold. This belongs to you."

That fellow said, "That's not our bargain. Whatever was there, I didn't know anything about it. You discovered it - it belongs to you."

Both went to court, each saying, "It doesn't belong to me, it belongs to the other fellow." The court decided: "Since both of you don't want it, donate it to charity!" So it went to temples.

Some temples discover money even now - like Padmanābhaswāmy Temple with unopened rooms still containing vast treasures. Whether they're still there or some minister secretly opened, looted everything, and locked it with a new lock - you can't trust these people. Even priests might join in such schemes.

== Stories of Hidden Wealth and Values ==
Some temples are still discovering money. In Madurai and other places, renovations sometimes reveal hidden chambers with ancient treasures. The question always arises: who has the rightful claim?

Have you seen the Kohinoor diamond in the Tower of London? Sometimes I feel a beautiful colored glass piece is more attractive than that famous diamond. I used to hear about pearls but never recognized what made them special until someone showed me a japamālā made of pearls - that's what ladies are proud of wearing.

Recently they found the largest blue sapphire - more than 25 carats or something - the finest, largest blue stone discovered somewhere. All these precious things that people value so highly.

== Complete Surrender ==
That devotee says: "Completely I have surrendered myself. I have surrendered whatever belongs to me - it's all Yours."

What about renouncing Vedas? '''Veda''' here means certain prescribed practices for developing devotion. "Those things I don't need now because the remembrance of God has become constant." All rituals are meant for remembering God - at other times we forget, but at least during ritual time we remember.

But when remembrance of God becomes more constant than remembering oneself, such a person says, "I don't need these practices." He doesn't forcibly renounce them - they naturally fall away.

Śrī Rāmakṛṣṇa beautifully illustrates this: When a palm tree grows, it has huge leaves, but as the tree matures, the leaves naturally fall, leaving small marks showing where leaves once were. Similarly, we shouldn't force ourselves to give up anything - practices will naturally drop away when they're no longer needed.


This understanding helps us see why bhakti is called the easiest path - we're simply redirecting what we already have naturally rather than trying to develop something entirely foreign to our nature.
----''Thank you.''

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

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.
[[Category:Narada Bhakti Sutras]]