Sri Brahmachaithanya Pravachan-Sept.4

September 4, 2009

Be Prideless to Achieve Devotion
Vritti or impulse is only a reaction to the impact of the external world on us; It may be pleasure, pain, pride, desire, avarice, etc. It is the real spiritual task to keep this vritti steady. Diversion of vritti towards God amounts to devotion. Devotion to God results in the vanishing of sensuous attraction. Devotion is quite natural. Every one wants it, because devotion means fondness, and everyone is fond of something or other. However, devotion is not possible without becoming prideless, and you cannot attain God without devotion. No one except God Himself can give His love. The devotee and God are not separate. Therefore, just as God is omnipresent, the devotee is also present everywhere. The devotee gets merged into God, and therefore, like God, sees nothing but bliss everywhere. It is the essence of the spiritual path to realize and practise the feeling, ‘I do no exist, You (God) alone exist’ or ‘I am He (God)’; and the only means to achieve this is maintaining continuous awareness of God.
There is only one way available at present to realize God, and that is to remain in His name. Just as the Ganga remains sacred in spite of a number of rivulets and currents pouring their flows into its waters, our prapancha also, howsoever dirty it may be, could stand clean and pure, if we keep constant remembrance of God. There is no alternative to nama-smarana. To renounce all that leads to forgetting God is vairagya, and to follow only such things which help in remembering God is viveka. Rama is really steelhearted in the matter of duties, but at the same time, He is equally tender-hearted towards his devotees. He abandoned Seeta for the sake of duty, while He protected Bharata due to His love for devotees.
Out of my advice to you, whatever you may practise, that alone will come to your help. All of you should practise nama-smarana; there is no other path of your welfare. If there is anything which is naturally available to you, which is devoid of any upadhi, and which does not depend on anyone, it is nama. Rama will certainly bless him who takes it with a pure mind and heart.
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Be Prideless to Achieve Devotion

Vritti or impulse is only a reaction to the impact of the external world on us; It may be pleasure, pain, pride, desire, avarice, etc. It is the real spiritual task to keep this vritti steady. Diversion of vritti towards God amounts to devotion. Devotion to God results in the vanishing of sensuous attraction. Devotion is quite natural. Every one wants it, because devotion means fondness, and everyone is fond of something or other. However, devotion is not possible without becoming prideless, and you cannot attain God without devotion. No one except God Himself can give His love. The devotee and God are not separate. Therefore, just as God is omnipresent, the devotee is also present everywhere. The devotee gets merged into God, and therefore, like God, sees nothing but bliss everywhere. It is the essence of the spiritual path to realize and practise the feeling, ‘I do no exist, You (God) alone exist’ or ‘I am He (God)’; and the only means to achieve this is maintaining continuous awareness of God.
There is only one way available at present to realize God, and that is to remain in His name. Just as the Ganga remains sacred in spite of a number of rivulets and currents pouring their flows into its waters, our prapancha also, howsoever dirty it may be, could stand clean and pure, if we keep constant remembrance of God. There is no alternative to nama-smarana. To renounce all that leads to forgetting God is vairagya, and to follow only such things which help in remembering God is viveka. Rama is really steelhearted in the matter of duties, but at the same time, He is equally tender-hearted towards his devotees. He abandoned Seeta for the sake of duty, while He protected Bharata due to His love for devotees.
Out of my advice to you, whatever you may practise, that alone will come to your help. All of you should practise nama-smarana; there is no other path of your welfare. If there is anything which is naturally available to you, which is devoid of any upadhi, and which does not depend on anyone, it is nama. Rama will certainly bless him who takes it with a pure mind and heart.

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Sri Brahmachaithanya Pravachany- Aug.7

August 7, 2009

Nama Alone can Identify the Form of God

Devotion for God is definitely superior to the dry-as-dust, infertile, pedantic knowledge of God acquired through book-study; for devotion means love of the highest, purest order. Devotion, indeed, is the end, while Karma, Jnyana, and Yoga are the three different approaches. In the Karma approach, the mind pays attention to meticulous performance of procedures, and the sadhaka becomes rigidly orthodox, with scant regard to the essence, namely, God. The advocate of Yoga has to try to control the mind and its tendencies. This produces a vacancy of mind which may be devoid of love for God.
In the approach through knowledge, the emphasis is on the consideration of the subtle distinction between the spiritual and the non-spiritual. Such consideration calls for a keenly intellectual approach which may be beyond the scope of many persons. Besides, maya, the enveloping ignorance, is so potent a force that there is no knowing when a person may unwarily be misled, and become a prey to pride, because he is most likely to be entrenched in his set of opinions and convictions. The person versed in the shastras conceives creation as the activity of maya; that is, as unsubstantial. Since the Elemental Reality is all-pervading, and since creation is part of that Reality, argues the devotee, creation is but the sportive activity of the Elemental Reality. Therefore, he sees it as an expression of its prowess, Its personality, Its irrepressible, ebullient bliss. Creation is basically identical with what it is created from. All the various forms that we see in nature are made of what we may term the Original Element or Reality, just as different earthen pots are made by a potter from the same original clay. We identify them by different names according to their sizes and shapes, such as cups, saucers, jugs and pitchers. Similarly, the same God can be given different appellations according to the forms and deeds viewed by different persons. These eventually become traditional. Whatever the names used the qualities, the forms and the deeds ascribed are the manifestations of the same God. It is the name, that raises the idea of form. The forms may eventually cease to be visible, but the name, that remains for ever. Nama thus transcends space and time. It is therefore truer than apparent forms. To recognize this Ultimate Truth is the purpose of spiritual quest.
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Sri Brahmachaithanya Pravachan-Aug.5.

August 5, 2009

The ‘body-am-I’ Feeling is Sheer Illusion

In the practical world, it is important to know who I am and what my duty is. It is equally important, in spiritual life, to know who I really am. If I speak of something as ‘mine’, the owner ‘I’ is definitely a different entity. When I talk of ‘my’ body, evidently the speaker ‘I’ is distinct from the body. When we say ‘I have fever’, or ‘I am emaciated’, we are obviously identifying ourselves with the body, and confusing matters. To identify oneself with the body, losing sight of the true ‘I’ is an illusion, and this creates experience of ‘pleasure’ and ‘pain’. The fact that I detest ‘pain’ and welcome ‘pleasure’ clearly indicates that my original state must be one of joy, permanent joy. The water we bring in a jug from the flowing river must taste like the water from the river, because the two are identical; if it tastes different, we can confidently surmise that the jug must have been unclean. We may extend the analogy and say that, since the individual soul is part of the ever-blissful Cosmic Soul, it must be equally blissful; if it is not, if it experiences misery of any kind, this can only be ascribed to pollution in the form of the ‘body-am-I’ idea. Therefore the mind must be disabused of that notion. If we desire to stop the growth of a certain tree, it will not do merely to prune the foliage; we must stop watering the roots. The tree of our prapancha has flourished because it has been nourished by playing into the hands of ego, and it is this ego that needs to be eradicated. This can be achieved by discarding the pride of ‘doership’. This pride is entirely unjustified, because the true doer is God, not we. True worship consists in cultivating the conviction that God is the true doer, not I. Pleasure and displeasure both vanish when the conviction that God is the doer gets indelibly inscribed on the mind. Such a mind possesses an unmistakable grandeur of contentment, and this, indeed, is the mark of saintliness. It is the attainment of this peaceful, undisturbable contentment that all sadhana aims at. Nama-smarana should be practised with the conviction that all doership rests with God. * * * * *


Sri Brahmachaithanya Pravachan-Aug.4.

August 4, 2009

Conquering Desire

A person may have a lot of knowledge, but wisdom comes only with experience. A book on philosophy can truly be said to have been read only if its dicta are put into practice. Philosophy that cannot be put into practice is not worth the name. Actual first-hand experience is true realization. One who surrenders himself to God and desires nothing, has the true knowledge even if he is illiterate. One who is after pedantic knowledge only pampers his personal pride. That does not mean, however, that one who is devoid of learning is free from pride; he, too, may have it, but he can be more easily cured of it. If an ignoramus is enjoined to surrender himself to a sadguru, he may obey without protest, without entertaining doubts and reservations.
There are numerous roads leading to Kashi; but if you want to go there you cannot do so without leaving home. Similarly, if you set out to attain God you cannot entertain desire of any kind except attainment of God. To eradicate or ‘divinize’ desire, one must maintain constant remembrance of God. One must keenly realize that attainment of God is the prime, the sole, aim of human life. Ponder day and night on this aim. You can belong to God if you resolve to belong to nothing else. We experience reverses if the mind surrenders to desire and seeks gratification in sense-pleasures;
It is not really so difficult to conquer desire. A pathologist takes the patient’s blood and tests to find out what disease germs have affected it. Similarly we should, by introspection, find out what entices the mind. It is evidently foolish to desire for something that we cannot be sure of obtaining. So seek to conquer desire with proper thinking reinforced by nama. Pride of doership will then automatically vanish.
The flakes of snow as they fall are soft and crumbly; but in course of time they harden and become like rock. So also desire is basically soft and crumbly; with the aid of the ‘body-am-I’ feeling, it gradually hardens and becomes entrenched, difficult to dislodge.
The aspiration for God cannot be termed desire in the usual sense as it is not harmful in effect. Desire for God is beneficial; it is what remains after repeated sublimation of mundane desire. The only way to achieve this is by keeping God as the goal of life.

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