Saturday, August 24, 2019

Sri Maharaj's Pravachan in Kannada-Aug 24

Sri Brahmachaithanya Pravachan-Aug.24

Joy and Contentment Always Accompany Saints


Saints sometimes feign ignorance although in reality they are omniscient. Saints, indeed, are difficult to make out from their external appearance or behaviour. They can be known only by one who is completely dedicated to God or one who lives in the prescribed sadhana. A saint can be recognized by one who has completely vacated his mind of all earthly desires and interests, and who has become totally blind to defects in others. A saint is like the flower of the green champaka; its haunting scent spreads far and wide, but the flower remains hidden in the green foliage of the parent bush. Similarly, felicity and contentment are unmistakably found where there is a saint, but he defies discovery because he lives outwardly like a common man.
We prattle glibly about philosophical matters while the saint silently lives philosophy. Saints stay unmoved even in trying circumstances. They are free of all doubt about God, while our minds are constantly shrouded in doubt. It is therefore that they live in changeless contentment while we grope in discontent. To remove this doubt we must alter our mental frame.
True companionship with a saint is only realized when we learn to like what he likes. The pride of doership is the basic cause of the limitations that the individual soul experiences; to get free of that pride is the real way to belong to the sadguru.
A sadhaka is an aspirant; he is likely sometimes to be right, sometimes to go wrong; whereas a siddha is always right. The mortification of the senses is only a means, not the end; the real aim is to have a constant awareness of God.
Persons habituated to, interested in physical action, should first give up that interest by practicing to sit inactive in meditation, and acquire constant awareness of God. Failure in acquiring this awareness should not discourage or dissuade a person, but rather prompt him to fresh effort. In academic examinations, a failure naturally urges another attempt, but we often give up the spiritual quest if we do not succeed the first time. This is obviously unreasonable. God is truly like a father to us, just, but uncompromising; the saints, however, are like the mother, ever ready to condone, to pardon waywardness. The saints educate us by telling us about God. It behoves us to listen to them, to follow their advice.
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Sri Maharaj's Pravachan in Marathi-Aug 24

Friday, August 23, 2019

Sri Maharaj's Pravachan in Kannada-Aug 23

Sri Brahmachaithanya Pravachan-Aug.23

Reading : Need and Limits


The 'educated' man reads the scriptures, puranas, and saints' writings with great relish, and also narrates them enthusiastically to others. And yet he does not endear himself to God, because he merely talks about them, never acts up to them. Saints' works should be read as carefully as letters from near and dear ones, treasuring every word, and with a view to carrying out what is expressed in them; for the author writes in order that propositions expressed therein should be practiced. If it is a translation or a commentary, the writer will, knowingly or unknowingly, construe the original text according to his own view or interpretation; so the reader should always keep the original text in sight; to read the original text oneself is always the best. The text is like the mother's milk, while a translation is like the feed from a wet nurse.
With many, reading becomes a passion; much of it is not only futile but confusing. Indiscriminate reading particularly of newspapers is futile. Only he should read who clearly understands and digests what he reads. Others should read only with moderation.
What one reads should be absorbed thoroughly by contemplation. Reading is only profitable if accompanied by practice; the true meaning then becomes clear, and the sadhaka makes real progress. The reading of the basic philosophical books like the Upanishads, the Bhagavadgeeta, and such others, understanding their purport, is essential for a clear notion of the logical basis of our upasana. The Bhagavadgeeta, indeed, can be considered the basis, the mother of treatises on philosophy. It correlates and coordinates worldly life and spiritual life, performance of duty and renunciation. We should bear this in mind when studying it. Philosophy is of no use unless put into practice. Anything that is accepted or proved as wholesome must be acted upon in practical life.
Suppose we are walking by the highway to go to a certain place. We meet a knowledgeable person who points out a foot path or a cart-track which is a much shorter route. We take that path and reach the destination much sooner. Similarly, if on the spiritual path we are obstructed or halted by an unknown defect, or by a recalcitrant mind, a book like the Bhagavadgeeta often offers a useful corrective. We thereby become aware of the defect; and this is the first step in the process of reformation.
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Sri Maharaj's Pravachan in Marathi-Aug 23

Thursday, August 22, 2019

Sri Brahmachaithanya Pravachan-Aug.22.

Contentment is the True Gift of God


Righteous-minded persons often ask themselves, "I behave very properly, never slander anyone; and yet I have many kinds of difficulties in life, whereas many persons whose behaviour is far from proper have all amenities and happiness. How is this justified?" That one who loathes nama seems to live in enjoyment, while another, an adherent of it, has to face misery and difficulties – how can this come from God who is celebrated for just dispensation? If we probe deep into the matter, we discover that though those people apparently enjoy many sources of 'pleasure', they are far from happy at heart, far from having true peace of mind. Suppose a man stands at a road junction; he sees one road in excellent condition, but not leading to his destination, while the other is in a very unattractive state but is the one leading to the desired place; which one should he choose?
The Bhagavadgeeta speaks of two types of sadhakas: the advanced, and the ordinary. Those whose desires are moderate and well-controlled, belong to the 'advanced' class. The others, like most of us, who still have plenty of desires and lack control over the senses, but, at the same time, desire to attain to God, belong to karma-marga. The first type of people follow a path of a subtle, superior type; the path for us, the common people, is more obvious, but easy in all ways. The former achieve the destination quickly, the others scale the height slowly, laboriously, step by step. So the ordinary man should cater to his desires in a proper way and remain contented with what he gets, remembering that since everything in the world is the result of God's will, what he gets is also His will.
If you ask, say, a dozen people the cause of their being discontented in life, they will cite diverse reasons. The obvious conclusion is that there is no single worldly thing that will bring universal satisfaction. Contentment is, indeed, an unusual thing that cannot be learnt from prapancha, for, there is always something that everyone, whether he is a prince or a pauper, feels he lacks, and that to his mind, causes discontentment. Contentment is, indeed, a truly divine gift, and it is earned by keeping constantly in remembrance of God.


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Sri Maharaj's Pravachan in Marathi-Aug 22

Sri Maharaj's Pravachan in Kannada-Aug 22

Wednesday, August 21, 2019

Sri Brahmachaithanya Pravachan-Aug.21


Happiness Lies within Us
Happiness rises from within ourselves; it cannot come from the world around. Attempts to extract it from outside of ourselves is therefore doomed to failure. The world is what you make of it; it depends on how you look on it. The electric lights in the house are operated by switches. If the source of electricity develops a fault, no manipulation of the switches will operate the lights unless and until the fault at the source is set right. Similarly, it is no use seeking happiness from things and persons unless you yourself adopt a cheerful, generous attitude to the world. The water of the oceans is brinish in taste all over. So, too, the people in the world are similar all over. Therefore, our happiness is a mathematical function of our own attitude, not of other persons or things.
The sole way, therefore, is to adapt our attitude to the world. God has gifted man with the unique faculty of discrimination. Making full use of this faculty, we should adopt good things and disregard unwholesome things and thoughts. It may not be easy for many to do whatever is good. The royal road to happiness, therefore, is to use the faculty of discrimination and accordingly, do things, as far as possible, which are wholesome, and avoid those that are otherwise, and to think of God all the while. To expect happiness from other persons or worldly things is fundamentally unreasonable. On the one hand, we do not toe the line with the world because it is sinuous and unpredictable; nor, on the other, do we determinedly walk in the way of God; how, then, can we expect happiness? So look for it within yourself, and not where it lies not.
The Lord, recounting His various manifestations in the world, cites the mind as one of them. Therefore we cannot reorient the mind without the assistance of God. So attach yourself fast to God, and rest contented. Keep the mind ceaselessly fixed on God, and contentment will automatically follow. Worldly opulence and grandeur never bring true contentment, because everyone lacks one thing or another and that he feels, is something that is necessary to complete his happiness. Remember that God gives enough to everyone to fill his needs; and it is for us to feel contentment with whatever comes.
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Shri Maharaja's Pravachan-August 21

Happiness Lies within Us
Happiness rises from within ourselves; it cannot come from the world around. Attempts to extract it from outside of ourselves is therefore doomed to failure. The world is what you make of it; it depends on how you look on it. The electric lights in the house are operated by switches. If the source of electricity develops a fault, no manipulation of the switches will operate the lights unless and until the fault at the source is set right. Similarly, it is no use seeking happiness from things and persons unless you yourself adopt a cheerful, generous attitude to the world. The water of the oceans is brinish in taste all over. So, too, the people in the world are similar all over. Therefore, our happiness is a mathematical function of our own attitude, not of other persons or things.
The sole way, therefore, is to adapt our attitude to the world. God has gifted man with the unique faculty of discrimination. Making full use of this faculty, we should adopt good things and disregard unwholesome things and thoughts. It may not be easy for many to do whatever is good. The royal road to happiness, therefore, is to use the faculty of discrimination and accordingly, do things, as far as possible, which are wholesome, and avoid those that are otherwise, and to think of God all the while. To expect happiness from other persons or worldly things is fundamentally unreasonable. On the one hand, we do not toe the line with the world because it is sinuous and unpredictable; nor, on the other, do we determinedly walk in the way of God; how, then, can we expect happiness? So look for it within yourself, and not where it lies not.
The Lord, recounting His various manifestations in the world, cites the mind as one of them. Therefore we cannot reorient the mind without the assistance of God. So attach yourself fast to God, and rest contented. Keep the mind ceaselessly fixed on God, and contentment will automatically follow. Worldly opulence and grandeur never bring true contentment, because everyone lacks one thing or another and that he feels, is something that is necessary to complete his happiness. Remember that God gives enough to everyone to fill his needs; and it is for us to feel contentment with whatever comes.
* * * * *

Sri Maharaj's Pravachan in Marathi-Aug 21

Sri Maharaj's Pravachan in Kannada-Aug 21

Tuesday, August 20, 2019

Sri Brahmachaithanya Pravachan-Aug.20

A Slave to Sensual Pleasures


The body is the abode of all unhappiness, and a body in pain or illness is the climax of suffering. Body and pain are, indeed, inseparable, as are sugar and its whiteness. Even an able-bodied person cannot forget pain as a possibility. Just as the body has a shadow, equally unavoidable is the presence or possibility of illness. Even divine incarnations like Rama and Krishna had ultimately to discard the body. One cannot guarantee the well-being of one's own body; and yet people lament over the death of a person. The threat of illness always makes one uneasy. The body has to bear pain itself; there is no proxy, nor can one take over another's pain as proxy.
Whatever one has done so far has been in the interest of prapancha, that is, the body and matters related to it, or, in other words, sensual interests. Worldly authority of one kind or another, children, wealth, worldly action, popular acclaim – these are but different forms of sensual selfishness, and they invariably lead to sorrow. Every effort made so far has aimed at one earthly gain or another, imagining that it would bring one type of pleasure or another, but they are all illusory.
We should always remember that people are selfish by nature; not only they are basically not grateful for favours done, but quite likely to snarl if, on an occasion, we do not oblige them. Attachment to prapancha is no less perilous than clasping fire to the bosom. Naturally, therefore, all the trouble we have taken so far has failed to produce the happiness we strove for. However deep we probe into worldly activities, we shall never discover the pure, lasting happiness that we look for. Failure, sorrow, can be the only outcome.
Therefore we never come across nor hear of a person who has achieved lasting bliss through any worldly means. It is common experience that one has to adopt a servile attitude to one from whom we expect something; and one who becomes servile to sensual pleasures naturally loses true happiness. We get the fruit of the plant that we assiduously water and manure. Worldly life and sensuous pleasures are what we strive for; how can this yield contentment? A bitter fruit will not taste sweet however much you roll it in sugar; so, too, sensuous pleasures can never yield lasting happiness.
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Sri Maharaj's Pravachan in Marathi-Aug 20

Sri Maharaj's Pravachan in Kannada-Aug 20


Monday, August 19, 2019

ಶ್ರೀ ಬ್ರಹ್ಮಚೈತನ್ಯ ಮಹರಾಜರ ಅಷ್ಟೋತ್ತರ

ಶ್ರೀ ಬ್ರಹ್ಮಚೈತನ್ಯ ಮಹಾರಾಜರ ಅಷ್ಟೋತ್ತರ
1.​ಓಂ ಓಂಕಾರಾಯ ನಮಃ|
2.​ಓಂ ನಿರ್ವಿಕಾರಾಯ ನಮಃ|
3.​ಓಂ ಗೀತಾ ಪುತ್ರಾಯನಮಃ|
4.​ಓಂ ಗಣೇಶ್ವರಾಯ ನಮಃ|
5.​ಓಂ ಜನಮೋಹನ ಸೌಂದರ್ಯ ವಿಗ್ರಹಾಯ ನಮಃ|
6.​ಓಂ ಸತ್ವಶಾಲಿನೇ ನಮಃ|
7.​ಓಂ ಬಾಲಲೀಲಾ ವಿನೋದಾಯ ನಮಃ|
8. ​ಓಂ ಗೋಪಾಲಾಯ ನಮಃ|
9.​ಓಂ ಅಧ್ಬುತವಿಗ್ರಹಾಯ ನಮಃ|
10.​ಓಂ ಭಾಗೀರಥೀ ಪ್ರಾಣನಾಥಾಯ ನಮಃ|
11.​ಓಂ ಗೋಂದಾವಲಿ ಮಹಾಪ್ರಭುವೇ ನಮಃ|
12.​ಓಂ ವೇಣೀ ಬಂಧಮಹಾನಂದಾಯ ನಮಃ|
13.​ಓಂ ಶ್ರೀಮಂತ ಅಭೀಷ್ಟದಾಯಕಾಯ ನಮಃ|
14.​ಓಂ ಗುರುದರ್ಶನಾಕಾಂಕ್ಷಿಣೇ ನಮಃ|
15.​ಓಂ ಮಹಾಯೋಗಿನೇ ನಮಃ|
16.​ಓಂ ಪ್ರತಾಪನಾಯ ನಮಃ|
17.​ಓಂ ಜಗದೋದ್ಧಾರಕಾಯ ನಮಃ|
18.​ಓಂ ಕ್ಷೇತ್ರ ಯಾತ್ರಾ ತತ್ಪರಶೀಲನೇ ನಮಃ|
19.​ಓಂ ರಾಮಲಕ್ಷ್ಮಣ ಸೀತಾ ಮಾರುತೀ ವಿಗ್ರಹಾರ್ಚಕಾಯ ನಮಃ|
20.​ಓಂ ಶ್ರೀಮತ್ತುಕಾರಾಮ ಶಿಷ್ಯಾಯ ನಮಃ| ||20||
21.​ಓಂ ಗುರ್ವಾಜ್ಞಾಪಾಲಕಾಯ ನಮಃ|
22.​ಓಂ ಗುರೋರಾಶೀರ್ವಚನ ಪೂರ್ವಕ ಬ್ರಹ್ಮಚೈತನ್ಯ ನಾಮಕಾಯ ನಮಃ|
23.​ಓಂ ತೀರ್ಥಯಾತ್ರಾ ವಿನೋದಾಯ ನಮಃ|
24.​ಓಂ ಶಾಂತಾಶ್ರಮ ಗುರುವೇ ನಮಃ|
25.​ಓಂ ಹರಯೇ ನಮಃ
26.​ಓಂ ಪ್ರೇತಜೀವಪ್ರದಾಯ ನಮಃ|
27.​ಓಂ ಮಾತಾಪಿತೃ ಆನಂದದಾಯಕಾಯ ನಮಃ|
28.​ಓಂ ಆನಂದದಾಯಕಾಯ ನಮಃ|
29.​ಓಂ ಆನಂದವೈಭವಾಯ ನಮಃ|
30.​ಓಂ ಶಾಂತಾಯ ನಮಃ||30||
31.​ಓಂ ಕುಲಕರ್ಣಿಕುಲೋಧ್ಬವಾಯ ನಮಃ|
32.​ಓಂ ಅಯೋಧ್ಯಾಬದರಿಕಾಶಿ ನೈಮಿಷಾರಣ್ಯವಾಸಿನೇ ನಮಃ|
33.​ಓಂ ನಾಗಪಾಶಚ್ಛಿದೇ ನಮಃ|
34.​ಓಂ ಅಗ್ನಿಭಕ್ಷಕಾಯ ನಮಃ|
35.​ಓಂ ಮುಕ್ತಿದಾಯಕಾಯ ನಮಃ|
36.​ಓಂ ರಾಮ ಮಹಿಮಾತ್ಮ ಸಂದರ್ಶಕಾಯ ನಮಃ|
37.​ಓಂ ಕರ್ಣಕುಂಡಲದಾಯಿನೇ ನಮಃ|
38.​ಓಂ ಅಗ್ನಿಮಧ್ಯಸ್ಥಿಥೋಮೂರ್ತಿ ರಕ್ಷಕಾಯನಮಃ||
39.​ಓಂ ಯಮುನಾ ಪತಯೇ ನಮಃ|
40.​ಓಂ ಶ್ರೀ ರಾಮಸ್ಥಾಪಕಾಯ ನಮಃ|
41.​ಓಂ ತ್ಯಾಗಿನೇ ನಮಃ|
42.​ಓಂ ಗೀತಾಮುಕ್ತಿ ಪ್ರದಾಯಕಾಯ ನಮಃ|
43.​ಓಂ ಆನಂದಸಾಗರೋಧ್ಧರಾಯ ನಮಃ|
44.​ಓಂ ಬ್ರಹ್ಮಾನಂದಾರ್ಚಿತಾಯ ನಮಃ|
45.​ಓಂ ವಿಭುವೇ ನಮಃ|
46.​ಓಂ ಮಹಾಭಾಗವತ ಪ್ರಾಣಾಯನಮಃ|
47.​ಓಂ ಪ್ರಾಣದಾಯಾಯ ನಮಃ
48.​ಓಂ ಅಷ್ಟಸಿದ್ಧಿ ನಮಸ್ಕೃತಾಯ ನಮಃ|
49.​ಓಂ ಷಣ್ಮಾಸನಿದ್ರ ಆನಂದದಾಯಕಾಯ ನಮಃ|
50.​ಓಂ ರಾಮದಾಸ ಸ್ವರೂಪಿಣೇ ನಮಃ|
51.​ಓಂ ಪ್ರೇತಸಂಜೀವನಕರಾಯ ನಮಃ|
52.​ಓಂ ನಿರಪೇಕ್ಷಾಯ ನಮಃ|
53.​ಓಂ ನಿರಾಮಯಾಯ ನಮಃ|
54.​ಓಂ ತ್ರಿವಿಧತಾಮಹರಾಯ ನಮಃ|
55.​ಓಂ ಬ್ರಹ್ಮರೂಪಿಣೇ ನಮಃ|
56.​ಓಂ ಮಾರುತಿರೂಪಿಣೇ ನಮಃ|
57.​ಓಂ ರಾಮರೂಪಿಣೇ ನಮಃ|
58.​ಓಂ ಭಕ್ಷ್ಯಾಕ್ಷಯಕರಾಯ ನಮಃ|
59.​ಓಂ ಅನ್ನದಾನಿನೇ ನಮಃ|
60.​ಓಂ ಅನ್ನವೃದ್ಧಿಕರೋಧಿಕಾಯ ನಮಃ
61.​ಓಂ ಮಹಾಮುನಯೇ ನಮಃ|
62.​ಓಂ ವೈದ್ಯರಾಜಾಯ ನಮಃ||
63.​ಓಂ ಲೋಕಪೂಜ್ಯಾಯ ನಮಃ|
64.​ಓಂ ಭಕ್ತಾಭೀಷ್ಟ ಫಲಪ್ರದಾಯನಮಃ|
65.​ಓಂ ಅಯಾಚಿತ ಸ್ಥಿತಯೇ ನಮಃ|
66.​ಓಂ ಸಂಧ್ಯಾ ಬ್ರಹ್ಮಯಜ್ಞೋಪದೇಶಿನೇ ನಮಃ|
67.​ಓಂ ಗಂಗಾಜಲಾಂತರ್ಗತಾಯ ನಮಃ|
68.​ಓಂ ಭಕ್ತೋದ್ಧಾರ ತತ್ಪರಾಯ ನಮಃ|
69.​ಓಂ ಪ್ರಾರಬ್ಧರೋಗಚ್ಚಿದೇ ನಮಃ|
70.​ಓಂ ಸ್ವಪ್ನ ದುಷ್ಟಾಂತದಾಯಕಾಯ ನಮಃ|
71.​ಓಂ ಅಶ್ವಜೀವ ಪ್ರದಾಯಕಾಯ ನಮಃ|
72.​ಓಂ ಮೋಕ್ಷದಾಯ ನಮಃ
73.​ಓಂ ಈಶ್ವರಾಯ ನಮಃ|
74.​ಓಂ ಮೃತ್ಯೋರ್ಮೃತ್ಯು ಸ್ವರೂಪಾಯ ನಮಃ|
75.​ಓಂ ಮಹಾರೋಗ ನಿವಾರಿಣೇ ನಮಃ|
76.​ಓಂ ಪತಿತೋಧ್ಧಾರಕಾಯ ನಮಃ|
77.​ಓಂ ಶ್ರೀಮತೇ ನಮಃ|
78.​ಓಂ ಶಾಂತಪಿತಾಯ ನಮಃ|
79.​ಓಂ ಅಚ್ಯುತಾಯ ನಮಃ|
80.​ಓಂ ಮಹಾಪಾಪಹರಾಯ ನಮಃ|
81.​ಓಂ ನಿತ್ಯಾಯ ನಮಃ
82.​ಓಂ ಜಾನಕೀ ಮೋಕ್ಷದಾಯಕಾಯ ನಮಃ|
83.​ಓಂ ಅನ್ನವೃದ್ಧಿಕರಾಯ ನಮಃ|
84.​ಓಂ ಧೀರಾಯನಮಃ|
85.​ಓಂ ಚೋರಾಗ್ರೇಸರ ಪೂಜಿತಾಯ ನಮಃ|
86.​ಓಂ ಗೋಸಂರಕ್ಷಕಾಯ ನಮಃ
87.​ಓಂ ವಿಷ್ವರೂಪಿಣೇ ನಮಃ|
88.​ಓಂ ಗುರುವರ್ಯಾಯ ನಮಃ|
89.​ಓಂ ಗುಣಾಧಿಕಾಯ ನಮಃ|
90.​ಓಂ ಗರ್ಭಿಣೀ ರೋಗ ಸಂಹಾರಿಣೇ ನಮಃ|
91.​ಓಂ ಭಕ್ತಸಂಕಟ ನಾಶನಾಯ ನಮಃ|
92.​ಓಂ ದೇವಾಯ ನಮಃ
93.​ಓಂ ಭಕ್ತೋಧ್ಧಾರ ತತ್ಪರಾಯ ನಮಃ|
94.​ಓಂ ಶಾಂತಾಯ ನಮಃ|
95.​ಓಂ ದಾಂತಾಯ ನಮಃ|
96.​ಓಂ ಜಿತಕ್ರೋಧಾಯ ನಮಃ|
97.​ಓಂ ವೇದಮಾರ್ಗೋಪದೇಶಕಾಯ ನಮಃ|
98.​ಓಂ ಆನಂದಾಯ ನಮಃ|
99.​ಓಂ ನಿರ್ಮಲಾಯ ನಮಃ|
100.​ಓಂ ವಿಶ್ವಾಯ ನಮಃ|
101.​ಓಂ ಪ್ರಾಜ್ಞಾಯ ನಮಃ|
102.​ಓಂ ಧೀಮತೇ ನಮಃ| |
103.​ಓಂ ನಿರ್ಗುಣಾಯ ನಮಃ|
104.​ಓಂ ನಿರಹಂಕಾರಾಯ ನಮಃ|
105.​ಓಂ ನಿತ್ಯಸಾಕ್ಷಿಣೇ ನಮಃ|
106.​ಓಂ ನಿರಂಜನಾಯ ನಮಃ|
107.​ಓಂ ರಾಮನಾಮಪ್ರಿಯಾಯ ನಮಃ|
108.​ಓಂ ಶ್ರೀಬ್ರಹ್ಮಚೈತನ್ಯನಾಮಕಾಯ ನಮಃ||

Sri Brahmachaithanya Pravachan-Aug. 19.

Do You Feel a Desperate Need for God?


A certain man started on a journey, well-equipped with the things he expected to need. Being a habitual betel leaf and tobacco chewer, he carried those accessories, too. After a while the train started, he took out the tobacco kit and proceeded to making ready the chew when, to his chagrin, he discovered that the lime box had been left out. He repeatedly searched his baggage but failed to find it. His longing for the chew whetted, he was almost beside himself; when he heard the sound of anything dropping on the floor, he thought it was the lime box. When anyone made as if to speak, he imagined that it was to ask if he wanted lime. How desperate one feels when one desires a certain thing with real longing!
Do we want God with the same degree of desperation? There are a hundred things about which we know the minutest detail – the wife and children and other things animate and inanimate; have we ever felt equally keen about the gods we worship every day? In this state of affairs, how can we expect love for God to arise in ourselves?
If we are really keen for the love of God, we must give up our great regard for worldly things and affairs. Not that we should disregard them and neglect practical needs and duties, but the keen attraction that we feel today for sensual pleasures and conveniences should be applied instead to God. There should arise a burning need for God, who should be a sine qua non for living.
Constant or frequent association leads to love, and love leads to yearning. This is a matter of common experience. For instance, we meet a congenial co-passenger in a journey; we sit with him, talk with him, perhaps share the meal with him. When his station arrives and he prepares to get off the train, we feel sorry to have to part, we express regret for briefness of the companionship. Far much more love will ensue if we keep constant company of nama. So maintain constant repetition of nama, and entrench yourself in the conviction that you are nobody, that it is God who is the doer in all happenings. Even what happens through you is prompted by Rama. He will surely rush to your succour if you earnestly call on Him to do so.


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Sri Maharaj's Pravachan in Marathi-Aug 19

Sri Maharaj's Pravachan in Kannada-Aug 19

Sunday, August 18, 2019

Sri Brahmachaithanya Pravachan-Aug.18

Surrender to Rama as the Sole Support


That life in the world needs thinking of God as the basis, is amply evident. If one only looks to one's own experience, one will have to agree that all the grandeur and prosperity of today can only be attributed to Rama's grace. We should therefore always remember that everything that happens is by His direction and will, that we should feel neither pride nor regret of doership of anything. If a feeling of pride does crop up, recollect Rama, and He will see that, that feeling is overcome. Pride of doership rears its head in times of 'success' or pleasing happenings, while, in times of undesired happenings, 'fate' comes in handy for blame. So take care that the feeling of pride is completely destroyed. The Lord cannot be propitiated so long as there is the smallest vestige of pride of doership. So think of Rama at all times, in all actions.
He is ever happy who attributes all doership to Rama; while one who takes doership on himself is paving the way to misery sooner or later. So let us ascribe everything to Rama and enjoy contentedness. Surrender utterly to Him, and thus freed, go through life with a light heart. Ask Him for nothing but love for nama-smarana.
Rest contented in the conviction that whatever happens is by God's will. Be not disgusted with unpleasant happenings, nor elated with pleasant ones. This will gradually wear out the desire for or against anything, and efface all feeling of self-importance. So, I exhort you, put implicit faith in Rama. In utmost humility, vow to be happy in whatever circumstances He places you. He is ever eager ,to help us, but we, in self- pride, think it below dignity to ask His help. He can most certainly grant anything you can possibly ask for; but I would caution you to ask for nothing that may go against your ultimate good.
Ramadasa Swami acquired the appellation 'Samartha' because he became an unreservedly devoted servant of Rama. One who ceases looking up to worldly esteem and dedicates himself to the service of Rama will easily rule over the world. Old persons should dedicate themselves to upasana, while younger people should make it a point never to miss doing their duty, and keep constant awareness of God; this is the surest, the sole means of becoming contented.
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Sri Maharaj's Pravachan in Marathi-Aug 18

Sri Maharaj's Pravachan in Kannada-Aug 18

Saturday, August 17, 2019

Sri Brahmachaithanya Pravachan-Aug.17

Firm Faith is a Powerful Force


If we keep firm faith in God while doing our duty conscientiously, we need never have any occasion for pain, sorrow, or regret. This firm faith has helped so many people and seen them through trying circumstances.
The greatest advantage of saguna-bhakti is that the approach being through love, our emotions experience an upsurge when we bow at the feet of Rama. At such moments we should earnestly pray to Him, saying, "O Rama, I now have no ally, no support, but You; so now call me Yours. Doubtless I am the home of drawbacks and defects, but pray do not discard me on that count, for, unworthy as I may be, I approach You with utter surrender."
We must possess the patience, the tolerance, that can only come from firm faith in God. Such a person will ever be trusted by the whole world. People will even set God aside and adore such a person. Worldly life led in firm faith in God is bound to be replete with happiness. Grieve not about what happened yesterday, nor worry about what may come tomorrow; live joyfully, unconcernedly, in the present, doing your duty; whenever you can withdraw your mind from the humdrum of life do so, and devote yourself to nama-smarana, eschewing idle talk.
For one who is immersed in love for God no advice or precept is necessary. Nowhere in the puranas is a mention of Lord Krishna having delivered to the gopis any philosophical discourse. There was never a need, for the gopis were steeped in the love of the Lord. Such love can be obtained only by nama-smarana. So, I say, live in nama and enjoy contentment and bliss in life. Take my word for it, God will shower His grace on you.
The activities we indulge in pursuit of worldly pleasures only yield mixed happiness and pain. Progeny, wealth, prosperity of various kinds, respect in the world, acquisition of material knowledge – these and such other things can never yield unalloyed, permanent bliss and contentment. The twin-sided coin of pleasure and pain will be our invariable lot. One who lives in ceaseless nama-smarana, one who is unaware of anything else, is ever supported by God. He alone can be called a true theist who is entrenched in the firm conviction that God is the real doer.

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Sri Maharaj's Pravachan in Marathi-Aug 17

Sri Maharaj's Pravachan in Kannada-Aug 17

Friday, August 16, 2019

Shree Brahmachaithanya Pravachan - Aug.16


Nama Alone Can Lead to True Contentment
Man commits an error or sin, and implores God for pardon. It is evidently futile to expect such pardon if the sin is persisted in. Pardon is almost taken for granted; if the significance of the word pardon is properly understood the word would not be used so lightly. It is plainly an attempt to cheat God, who, however, sees everything, including our innermost thoughts. God is so great, indeed, that He cannot be encompassed by our logical argument nor our puny intellect. He can only be propitiated by utter submission; and I would exhort you to adopt such submission. Contentment is entirely independent of external circumstances. Reading the scriptures, committing book after book to memory, listening to learned discourses, none of these can give contentment unless put into practice. Nama is a necessary complement. So, completely surrender yourself to God, and repeat His name with love and persistence. A moneyless pilgrim of Pandharpur was trudging wearily on the way to that place when a motor car drew up. Seated inside was an obviously rich man, with liveried servants. The party, it seemed, was also bound to the same place. The poor pilgrim thought to himself, 'Here I am, devout and sincere, making my way with difficulty, while this man, grown rich with his dishonest dealings, rides in a luxurious car! How unjust of you, O Lord!' Just then the car door opened, and out came the 'rich' man, supporting himself with great difficulty, leaning on two of his servants because he was lame. Then it occurred to the poor pilgrim that it was better by far to be poor and to have two sound legs to trudge on, rather than be rich and lame and drive in a car. Generally we fancy that a man who has something that we lack must be happier than ourselves. This is evidently a fallacious fancy, for the other man may be having a handicap unimagined by us. And if the other man thinks that he is happy with his possession, he may well be under a delusion, like a drunken fellow. To be contented with the prevailing situation is the only way to loosen the grip of the attractions of the world. Let us therefore accept whatever situation it pleases God to keep us in; this will definitely hold the upsurge of both pleasure and pain in check. * * * * *

Sri Maharaj's Pravachan in Marathi-Aug 16

Sri Maharaj's Pravachan in Marathi-Aug 16

Shri Maharaja's Pravachan in Kannada - Aug.16


Thursday, August 15, 2019

Sri Brahmachaithanya Pravachan-Aug.15.


A Contented Mind Signifies Divine Grace
Our body is made of the five primal elements. We should realize which of these is my true self, the true 'I'. It is clear that 'I' is not, unlike these elements, perishable. The real 'I' comes from the eternal Cosmic Soul, and therefore this 'I' tries to return to the original Reality, to recover the eternal existence, together with its unfailing state of happiness. When we feel devoid of this happiness, we can conclude that there is something wrong somewhere. God created man with a seed of His own potential in him, in order to perfect an imperfect and unhappy world. This could be done if We know what detracts from the innate happiness. When we know that a certain road is infested by highwaymen, we travel with a certain preparedness. One who is a true devotee is undaunted by obstacles; he does not mind trouble, for he works for God. An actor may play the part of a king in a drama, but cannot, in his heart of hearts, forget that he is a hireling. Similarly, we should play our part in the world with full awareness of our true position. We, however, fall a prey to the illusion that material things are lasting, and, getting ensnared into attachment for them, attach unjustified importance to self-pride. Also, we imagine that happiness lies in something that we do not possess, and therefore pine for what is not. We crave for evanescent sensual pleasures, and are pained when we discover their shallowness. He is truly wise who realizes the intrinsic value of things. Pundits and scholars talk about paramartha in bombastic terms and scare the common man into feeling that paramartha is a thing beyond his reach. This feeling is obviously fallacious. Paramartha is, indeed, essential, even indispensable, for every human being. It encompasses all branches of knowledge, just as the many rooms in a house are covered by a single roof. The shastras prescribe rules to be observed, the object being to discipline the mind and body. Add nama to this, and forge a link which puts you directly in touch with God. Remember that man is born, not for perishable worldly objectives but for nothing less than the attainment of the Eternal Reality, and its attribute of pure, permanent bliss, and lasting and unperturbable contentment. To live in nama- smarana is the easiest way to realize that condition. * * * * *

Sri Maharaj's Pravachan in Marathi-Aug 15

Sri Maharaj's Pravachan in Kannada-Aug 15

Wednesday, August 14, 2019

Sri Brahmachaithanya Pravachan-Aug..14

Eternal Bliss Resides Only in God


Every human being is struggling for happiness; there is no exception to this. Why is it, then, that nobody achieves it? The simple reason is that the search is being conducted where happiness cannot exist. It exists only in God. One must first ardently yearn for Him, and that yearning only comes from nama-smarana. We should rivet the mind to the attainment of God, leaving the body to float on the current of destiny. As destiny directs, the body and the course of worldly affairs may meet with happiness or unhappiness; they may have a smooth course, or meet with troubled waters and appear about to sink. The mind will be unshaken in its state of happiness and peace, if it is fixed on God.
I know you people are righteous-minded, and practise nama-smarana, and I feel sorry that you do not succeed in having genuine, firm love for nama. Everyone should introspect to discover what is it that precludes such love? Can you ascribe it to circumstances?
It appears that man sets store more by material means and things that are supposed to conduce to happiness rather than by happiness itself. Material things being perishable, the pleasure they yield is also short­lived. True happiness should be independent of things and cause. So we should pray God for permanent happiness, not for material things.
A railway station was famous for excellent fruits. A passenger alighted to buy some, and started haggling about the price. No thinking man will continue to haggle beyond the halting time of the train. Similarly, we may run after material things but not let the more valuable, permanent, spiritual gains be missed. Resolve to maintain anusandhana at all costs. To do this is to go counter to the way of the common world. It is an art to do prapancha efficiently and yet maintain anusandhana. The true devotee is an adept in this art; therefore he lives immersed in God, and finds true joy in the world. Let us, too, leave the bodily pleasures and pains to destiny, and try to do nama-smarana with persistence and sincerity. This will bring a balanced mind, with the help of which one may easily wade through the mire of worldly life and still be unscathed.


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Sri Maharaj's Pravachan in Marathi-Aug 14

Sri Maharaj's Pravachan in Kannada-Aug 14

Tuesday, August 13, 2019

Sri Brahmachaithanya Pravachan-Aug.13


Bodily Pleasures and Pain, and Spiritual Joy
You should, in your own interest, try to help others whenever you can. It will be fallacious to argue that you had rather leave them to suffer whatever God has ordained for them. That you cannot go contrary to His will is always fully true, but your attempt to help him is beneficial for your own self, because to that extent it wears down your 'body-am-I' feeling. What you do may or may not avail to the person concerned, according to God's will, but it will definitely count as your service to God. Suppose I ask you to nurse a sick person, you will do it very willingly, probably even enthusiastically, in obedience to your guru's behest. Why should you not take in the same light the illness or other troubles which God sends for you yourself? The difficulty is that you do not have the conviction that whatever He does is bound to prove good for you. Is it not highly improper to ask Him to remove the troubles that He has Himself sent to you? Also, since prarabdha cannot be by-passed, is it not wise to square the account right now rather than wish it to be merely deferred? Again, bodily pain and mental suffering being distinct from each other, the former should not detract from the mental or spiritual joy. Only he can live in peace who lives in God, that is, in nama-smarana. Therefore, one who wants contentment and joy should remain in ceaseless nama-smarana and anusandhana, that is, awareness of God. What is anusandhana, in essence? It simply means relating all your actions and thoughts to God; sleeping, sitting, rising, doing nama-smarana, reading, talking in earnest or joking, everything, in fact, including even breathing; this will bring you closer to God. One whom I have accepted as mine, I may help even in his prapancha, but certainly not to the extent that prapancha will engross his interest and strangle his ardor for paramartha. If I don't fulfill all his expectations, he may complain, may whine and whimper, even his faith in me may be shaken, but he will survive it all, and eventually come back to nama. The seed of nama-smarana is bound to sprout and flourish sooner or later. Awareness of God nullifies the snares of maya. Where there is maya, self-pride, God will not be found. * * * * * AUGUST 13

Sri Maharaj's Pravachan in Marathi-Aug 13

Sri Maharaj's Pravachan in Kannada-Aug 13

Monday, August 12, 2019

Sri Brahmachaithanya Pravachan-Aug.12


Peace of Mind Comes only by Nama-smarana


An unperturbable peace of mind is the prime sign of a saint. Peace is disturbed not by external circumstances but by internal instability on account of selfishness. There can be no peace where there is duality, a feeling of being different from God. A feeling of one-ness with God gives real peace of mind; this is the very foundation of all spiritual quest.
Wealth and popular acclaim are both transitory, and the sense of security and pleasure they may give are equally short-lived. Two things destroy peace of mind: regrets over the past, and anxiety about the future. When we firmly realize the futility of either, knowing that both are as God dispenses them, then there remains no reason for losing peace and contentment.
Another necessary thing to obtain stability of mind is good, virtuous conduct. In its absence, there can be no peace; remorse will kill it. If we remember always that God is omniscient, that he is a witness not only to every act but also to every thought, there will be no possibility of an improper action. Virtuous, dutiful action is the very foundation of spiritual progress.
There was once a sadhu who was completely attuned to God, immersed in Him. A kindly passer-by found him sitting, with the blazing sun fiercely beating on him in the face. He picked the sadhu up and put him under a tree in a neighbouring farm. In a short while people started coming there to see the sadhu and the throng hindered the ploughing work of the farmer, so he picked up the sadhu and placed him in the shade elsewhere. The sadhu was, all the while, utterly unperturbed, being fully occupied in contemplation. So what is required for peace is not quiet circumstances but freedom of mind from anxiety, uncomplaining acceptance of God's will, and absence of doership.
Kings have fought; won or lost, ruled and died, and passed into oblivion; but the names of saints not only live on but endure on the lips of everyone, because the saints were embodiments of peace. How can such peace be acquired? By nothing but ceaseless remembrance of the Lord, by unquestioning faith that everything that happens is by His will. Peace disturbed by the crossing of our desire or expectation will soon be restored if we immediately resort to nama-smarana.
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Sri Maharaj's Pravachan in Marathi-Aug 12

Sri Maharaj's Pravachan in Kannada-Aug 12

Sunday, August 11, 2019

Sri Brahmachaithanya Pravachan-Aug.11


Contentment is Found Only in God
What appeals to our sense of logic and also tallies with our experience, can be accepted as the truth, disregarding opposing thought or advice. For this we must be sure that our logical faculty is reliable and experience broad-based. In today's world we find that thoughts and intellect can be easily swayed; to maintain them against persuasion or opposition is by no means easy. Even right-minded persons may have their opinions challenged, modified, reversed.
I do not ask you to accept a statement merely because it appears in the scriptures, nor because I make it. But I put it to you, consider your own experience, and decide whether you wish for real contentment; and you will arrive at the conclusion that such real contentment is not to be found anywhere but in God, the Supreme Being. If so, determine that you will stick to this conviction, come what may. I shall narrate to you a true incident illustrating what firm determination can achieve. In a certain town there lived a man of about sixty, who employed his bright brain in deriding others, by putting disconcerting questions. Once a visiting sadhu was delivering a highly interesting address on devotion, and the audience was listening with rapt attention, when this man suddenly rose and put an utterly irrelevant question: 'Sir,' he said, 'instead of talking about futile theoretical things like God and devotion, tell me about a matter of close concern; when will this country achieve political independence?' The sadhu calmly replied, 'We'll talk about it later, but tell me, now you are pretty advanced in age, and there is no knowing when death may pounce on you; have you ever thought of achieving independence from the thousand and one bonds that will have to be severed, and the bodily ailments you may have to face, when death finally closes His clutches on you?' This counter-question not only silenced him, but set him thinking. He called on the sadhu later and said, 'I had never thought about those crucial points before; but now tell me what I ought to do.' The sadhu said,' Eschew talking for two years, and engage yourself in ceaseless nama-smarana.' He followed the injuction resolutely, and when, after two years he met the sadhu again, he said with tears in his eyes, "Sir, intense nama-smarana has given me thorough contentment, and now I need nothing more". * * * * *

Sri Maharaj's Pravachan in Marathi -Aug 11

Sri Maharaj's Pravachan in Kannada-Aug 11

Saturday, August 10, 2019

Sri Brahmachaithanya Pravachan-Aug.10.


What is Paramartha in Essence

Everyone who is solicitous about his own interest, I exhort you to listen to what I say. I feel true attachment for whoever is a devotee of Rama; I regard him as a genuine friend. My sole object in life is to guide everyone to what is in his ultimate interest. Life is meaningless if it does not exist for Rama. Once you dedicate yourself to me, I take it upon myself to look after you, to shoulder your worries and anxieties. You may rest contented. Have no worry about the end, for I undertake to see you successfully through. When I say I have taken you unto me, you should feel easy, disburdened, reassured. Trust in me, God will surely give you the cover of His mercy. My followers can depend on me to be by their side, wherever they may happen to be; I give this assurance confidently, in the name of the Lord. Know that I am present in your joy; do not drive me away by harbouring misery in the mind. One who maintains constant awareness of God, sees Him everywhere, and loves nama dearly, the Lord is with him everywhere, all the time. If you do what I have asked you to do, I guarantee that Rama will take you into the folds of His grace. All palpable things must eventually perish, cease to exist in visible form. My own physical body is also subject to this rule of nature; but my last wish, my parting message is, "Never quit nama while you breathe." Do this, and Rama will undoubtedly shower His grace on you. Remain always contented, free of pleasure, pain, anxiety. I am ever by your side, for I am contentment incarnate. My sole desire, all my effort, is to unite you with Rama. In practice you will have to behave as circumstances demand, but at heart rest in utter surrender to Rama, and be inseparable from nama. This, and this alone, will lead you to contentment. I would exhort you again and again to be detached and discriminating at heart. Be devoted to God, attain to realization of the true nature of the Cosmic Soul, be in ceaseless awareness of it, and be ever attached to nama. I repeatedly assure you that I am ever there to back you up, so never lose courage. * * * * *

Sri Maharaj's Pravachan in Marathi-Aug 10

Sri Maharaj's Pravachan in Marathi-Aug 10

Sri Maharaj's Pravachan in Kannada -Aug 10

Friday, August 9, 2019

Pada yathra to Rama mandir


Sri Brahmachaithanya Pravachan-Aug.9

Fortunate is He who is ever Contented


A person who has minimum wants is really rich; while one who always wants this, that, and the other, is in reality poor. The spiritual seeker is never a beggar, though his possessions may be few; contentment bespeaks immeasurable riches in the true sense. We treat money as our mainstay; it is, actually, so volatile, so undependable. How can we raise a durable edifice on shaky footings?
The financially rich should always remember that one cannot be truly rich without faith in God, and that contentment of soul is true wealth, true good fortune. The more stable the contentment, the more fortunate the person. Contentment cannot be given by one person to another, it has to be cultivated by each one himself. When one eschews all anxiety, one automatically gets peace of mind, contentment, and bliss.
The splendour obtained by the possession of mere money is only apparent, like the plumpness of a diabetic. True contentment can only come from complete trust in God. It cannot exist in a royal palace, nor may it be found in every hovel. The disease of dissatisfaction is so universal that it does not even figure in the list of diseases. There has undoubtedly been a tremendous advance in the amenities of life, and yet human life continues to suffer from the pestering of mental dissatisfaction. What is the good of all this, 'advancement' if it cannot make man contented? Peace and steadiness of mind should be the objective of all advancement, and this can only be attained by faith in the Divine. The present way of thinking is only speculative, not based on true experience, and is sterile in imparting contentment to society and the individual.
Every person should yearn to rediscover and recover his true self. Anyone who lives without faith in God is bound to be caught in the maelstrom of pain and so-called pleasure; for, what we term "pleasure" is not genuine happiness but only a small and temporary lessening of pain. From pauper to prince, every person seeks gratification of one desire or another; that is to say, everyone is in want of one thing or another. No one stops to recall that what he has today is something that yesterday he was hankering for to complete his happiness. The only thing that guarantees contentment and genuine happiness is surrender to God and nama-smarana.
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Sri Maharaj's Pravachan in Marathi-Aug 9

Sri Maharaj's Pravachan in Kannada-Aug.9

Thursday, August 8, 2019

Sri Brahmachaithanya Pravachan-Aug.8


Contentment Signifies Spiritual Advancement


Always keep awake the conviction that Rama is the doer of everything. It will automatically nullify grief, anxiety, fear, hope, greed, and all things that upset the mind. That they still exist is a sure sign that the basic ill persists. To eradicate the trouble resolve from this day, this very moment, to live in nama, and make up your mind that Rama is the doer. We feel gratified when someone says a good word about us; that, however, cannot be termed true contentment. Contentment really is a state of mind which is devoid of desire for anything or any situation other than what it pleases God to grant. It is a symbol of spiritual advancement.
To acquire that contentment does not call for relinquishing or renouncing worldly life. What good is that renunciation if memories of past life persist in cropping up? Worldly life cannot, in fact, be "renounced", it has to drop off. This can easily come about by continuously repeating nama. So go about your worldly duties and activities in ceaseless nama-smarana. It will bring you true contentment, and save you from the torments of all duality like pleasure and pain. True knowledge is that which leads to self-elevation, absolution from all bondage. One who connives at this self-betterment is a truly ignorant person.
Our so-called intelligence is but the fully mature form of desire. If it works within certain restrictions it is wholesome, while if it defies limits and restrictions it is wanton and unwholesome. The end of desire is coincident with the ouster of the "body-am-I" feeling. A common person is unable to subdue all worldly interests. Their noxious effect pervades our entire being, and cannot be eradicated but by subtle means. Nama is that subtle means, and it can skilfully and completely achieve the nullification of desire.
I exhort you to resolve to live in nama. God the merciful will, I assure you, not fail to back you up in moments of discouragement. God is merciful beyond imagination; his mercy knows no bounds, and will readily overlook the defects and weaknesses of the supplicant, provided only that the supplicant is sincere. Living in nama we will gradually mitigate the attachment for the body and, consequently, for worldly life in general. We shall then see Rama in everything, everywhere.
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Sri Maharaj's Pravachan in Marathi- Aug 8

Sri Maharaj's Pravachan in Kannada-Aug.8

Wednesday, August 7, 2019

Sri Maharaj's Pravachan in English - Aug 7



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 Maharaj's Pravachan in Marathi -Aug 7

Sri Brahmachaithanya Pravachany- Aug.7


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 Maharaj's Pravachan in Kannada-Aug 7

Tuesday, August 6, 2019

Sri Brahmachaithanya Pravachan-Aug.6


God is Unalloyed, Changeless Bliss


Everyone seeks permanent joy, that is God, for God and bliss are inseparable, identical. God is indeed, the source and home of everlasting happiness. Happiness is a sine qua non for the very survival of every being.
What we style as 'joy' today is really only 'hope' of joy, an illusion never realized in practice. If everyone lives for joy, why is it that it is never obtained? Evidently, the goal and the means are at cross purposes. The fact is that we seek joy in the 'pleasure' we get through the medium of the senses. Now such joy can neither last nor be free from accompanying or eventual pain, like the 'kick' one gets from the use of liquor or other narcotic. The joy of all sensual pleasure is severely limited in degree and duration, and invariably accompanied by immediate or eventual pain, misery, disappointment, etc. All palpable things are impermanent, non­satisfying, and consequently, incapable of giving lasting happiness.
We expand, proliferate, and diversify our activities and interests, all for deriving happiness, but fail to achieve the objective. The bliss that is God is, like God Himself, permanent, unchangeable, independent of external cause, limitation, or interference. Consequently, to strive for acquiring mundane things as a means of happiness, is doomed to failure.
A smile or laughter is the outward expression of a joyful spirit. Joy independent of external cause shows the presence of God. Vairagya consists in abstaining from anything that would mar that pure joy, while vivek consists in doing that which will bring about, strengthen, or augment such joy. This pure joy is the mark of a mind which is happy and contented owing to deep pondering on and merging with the Universal Soul. Such pure, unruffled joy invariably stamps the life, talk, and behaviour of one whose love is universal and selfless; such a person delights in giving without even the thought of a return of one kind or another.
Truly speaking, divine bliss is innate in every heart; we have to rediscover it by removing the heavy pall of maya, or attraction of the mundane. Rest secure in the reassuring thought that you are insignificant, nobody, that Rama is all in all, and commit yourself completely to His caring, protecting hands.

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Sri Maharaj's Pravachan in Marathi-Aug 6