Sri Brahmachaithanya Pravachan Jan.31

Nama is the Incarnation of the Divine

In the present age, nama itself is the manifestation of the Supreme Being. The Lord says in the Bhagavadgeeta," I reincarnate myself to protect the righteous and destroy the sinful." This shows that the righteous as well as the sinful both inhabit the earth; and it is when the sinful get the upper hand and persecute the righteous that the Lord appears in an appropriate incarnation, and rids the earth of the sinful. What we see in the present day world, however, is that the right-minded have dwindled in number to a virtual non-entity. How, and for whom, then is the Lord to manifest Himself in concrete form? This does not mean that an avatar cannot, or positively will not, take place, but we should realise what the situation is.
There is a vital difference between the conditions obtaining today, and those of the ancient past, the Purana times. Formerly, righteous desire did exist, though latently; only, it could not shape into concrete action for the disapproval and intolerance of the wicked. Today, on the other hand, righteous desire has become virtually extinct; that is, the very basis of character has been undermined, and therefore the question of action does not arise at all. In the past, the subtle goodwill in the heart of the righteous only needed to be fortified to help it turn into concrete action; God did the needful by assuming a physical form and annihilated the obstructing individuals.
The present problem, however, is how to refine the defiled, polluted, corrupted inclinations of mankind as a whole. This belongs to the field of mind, and is subtle in form. Consequently, the remedy also must be subtle in nature, as advised by the adage "like disease, like medicine," or, " set a thief to catch a thief." Basic inclinations are very strong; the remedy, therefore, must also be very powerful; such is the Lord's nama. If there is any divine form that can meet the challenge of the present crisis, it is nama. Indeed, every utterance of nama is divine incarnation, and it is our primary and sacred duty to chant it. If we do our part, nama will show its effect.
Adorably sweet is the form and person of Rama, and so, too, every act of His; how sweet, then, must be His nama! The whole of Ramayana is epitomized in that nama.
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Sri Maharaj's Pravachan in Marathi-Jan.31

Sri Maharaj's Pravachan in Kannada-Jan.31

Sri Maharaj's Pravachan in Kannada-Jan.30

Sri Brahmachaithanya Pravachan -Jan.30

God and Nama Exist Together

Listen to me; you devout people. Keep company with me, and chant nama at all times. One who always repeats nama is truly ever in my company. Where there is Rama-nama there assuredly do I reside. Bearing this in mind, you may lead a happy, carefree worldly life. He lives virtually in my vision in nama. Constantly to yearn for Rama is truly to live in association with me. Nama is verily my life, so hold it always in your heart. Whosoever desires to be mine should ever keep uttering nama. Who grants me this, to him I dedicate myself. I reside where there is nama, or with whosoever feels pleasure only in nama. I exhort you to remain in meditation of nama to the utmost of your capacity. My home is where nama is; of this you may always be sure.
I have not studied the Vedas, nor do I have knowledge of the Shastras, nor am I acquainted with the Shrutis, the Smritis, and the Upanishads. Such an ignoramus am I; and yet, I enjoy a state of uninterrupted contentment, thanks to my firm faith in devotion and dedication to Rama.
Believe me when I say that I am by you, and take courage. Practise nama-smarana, read the Dasabodha, and see me in them. If you do this, Rama will surely bestow His grace on you. Rama and I are both to be found everywhere, but in a subtle, intangible form, not in a visible form. Never think that I am not by your side. I have never "gone" anywhere, I am everywhere, all-pervading. It is upto you to realise me. I cannot exist without Rama. I am assuredly where there is love of Rama.
Strive earnestly to associate with me; for that, you do not have to go anywhere, I am there right in your home. Look for me in Lord Rama. Live in nama and live in bliss. Maintain contentment, for it is like my very life. Whatever I sought to do, was fulfilled, thanks to the grace of Rama.
We will have accomplished the very purpose of life as a human, if we acquire fondness for nama and get absorbed in the bliss that nama is. This we can achieve if we direct to nama the loving attachment which today we bear for mundane life.


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Sri Maharaj's Pravachan in Marathi-Jan.30

Sri Brahmachaithanya Pravachan - jan.29

Cultivate Firm Faith in Nama

Love for nama is a product of continuous repetition of nama and of a determined effort to diminish love for sense-objects and sensuous pleasures. We should have firm faith that it is only nama that will secure final liberation. We may obtain medicine through a servant, but the cure is attributed to the doctor, not to the servant. Why not go a step further and attribute it to God's grace?
True surrender to God means a firm faith that He and none else is really ours; that it is He, not we, that is the doer; and that everything He does is for our interest. A man loves his wife and children because he considers them to be his; if, then, we call God our own, will not love for Him be automatically generated? To create personal relationship with God there must be long association with His nama.
Further, when we hold the conviction that God is our dearest friend and benefactor and is doing everything solely in our interest, where is the cause for any anxiety at all? Our interest really lies in a studied effort for the annihilation of the consciousness of the body.
Do not go after occult powers and miracles; they are actually obstacles in the spiritual journey. For instance, someone may acquire immunity from snake poison; but what is there in this to marvel at? If one could see in a serpent and in every other creature an image of oneself, of God, who can be considered an enemy? Just as a child lives fearlessly in the assurance that the mother is about, similarly we, too, should move in the world free of fear, in the trust that God is about us.
At a railway station, our main concern is with the train for the place we want to go to. Pursue the spiritual path similarly. Do not engage in futile discussions like the number of the basic elements that make up the universe. Such discussions are inconclusive, and only give rise to doubts. Nama, on the other hand, will not stabilize in the heart unless the mind is free from all doubt. We do not realise the true greatness of nama until we shed all consciousness of the body. So, if you are keen on your spiritual uplift, never abandon practice of nama.

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Sri Maharaj's Pravachan in Marathi-Jan.29

Sri Maharaj's Pravachan in Kannada-Jan.29

Sri Brahmachaithanya Pravachan-Jan.28

Practise Nama with Complete Self-effacement

Spirituality consists in doing nothing with a sense of doership, not feeling that you have yet something to do. However, a man does not feel happy if he is asked not to do anything whatsoever; in fact, this is considered the direst punishment to a prisoner. We have a habit always to be doing something or other, mentally if not physically. To prevent the body from doing anything is difficult; to keep the mind idle is still more so; while most difficult of all is to keep the mind inactive while the body is doing something.
What the mind really needs is a state of repose; but, for this, one must make a conscious and conscientious effort. Let us see what disturbs peace of mind; first, happenings which go counter to our desire; the second, recurring memories of past deeds and happenings, good, bad and indifferent; and thirdly, worry for the future.
Regarding the first cause, we should remember that everyone in the world wants things to happen as he pleases. Then how can we expect them to do only what we want? Some of them are bound to go counter to our desire. The best remedy against this, therefore, is not to entertain any desire whatsoever. Give up expectation from others. Go about your duty with complete pridelessness. We become upset and unhappy if we do not succeed in an undertaking, in spite of having taken pains for it. But there need be no unhappiness if we forego doership. After having done our best, whatever result follows should be ascribed to Rama's ( God's) will. To ascribe everything to Rama thus is equivalent to being in His constant awareness. This attitude can be built up by ceaseless repetition of His nama (name). Whatever has happened, is happening, will happen, is God's doing, and must be in our ultimate interest; we are not the doer; this thought will become ingrained only by constantly chanting nama. So we should not fret for yesterday, nor worry about tomorrow, but live in the present in remembrance of God. If there is any real rest in worldly life; it is while we are practising God's nama.
Not to be contented in the existing circumstances is a feature of corporeal consciousness, and we look on everything from that angle. Let us stabilise our mind in God, while we let the body do its worldly duties.
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Sri Maharaj's Pravachan in Marathi-Jan.28

Sri Maharaj's Pravachan in Kannada-Jan.28

Sri Brahmachaithanya Pravachan-Jan.27

Nama is the Royal Road to God

Nama is the royal road for reaching God, but we do not realise its pre-eminence without His grace. Indeed, nama-smarana(chanting of Divine name) is the supreme sadhana, vital as life itself, while the other sadhanas are of subordinate importance, like the limbs. Nama is most auspicious and sacred. Remember well that our life is in the hands of God, who is Himself in the hands of nama.
Yoga gives contentment only while it is being practised, whereas awareness of nama gives lasting contentment. We cannot adopt the nirguna form of worship unless and until we ourselves become free from gunas. Vision of the celestial light or audition of the eternal sound, are such things not in the sphere of gunas? On the other hand, to see God as the essential element of all creation, is truly to transcend the gunas. Yoga, therefore, should be adopted in so far as it can aid in nama-smarana, but not for its own sake.
Nama includes and transcends Yoga. All sadhanas finally culminate in nama-smarana. Visions of divine colours or light or sound are like intermediate stations which nama-smarana passes by; it takes us straight to God, the destination. Other means may show results early, but these are often transitory; the results of nama-smarana may not be noticeable early, but they will be abiding, because nama effects basic improvement. Indeed, nama­smarana is the means par excellence to reach God. It consists of pure bliss; in the ecstasy of that bliss, a man will lose all individual awareness. Saint Tukaram says that his tongue became uncontrollable; that is; in the ecstasy of nama-smarana, it went on uttering nama ceaselessly, far beyond his expectation, like an unbraked vehicle rolling down a slope.
Four persons suffering from the same disorder had varying financial means. The physician prescribed the same medicine to all, but with different "vehicles"; the poorest with the juice of tulsi leaves, the next richer with honey, the next with saffron, and the richest with musk. Similarly, nama may be sung according to the individual's capability. It may be uttered plainly, it may be repeated with passive faith, it may be coupled with a control on basic inclinations, or remembered as the sole truth in creation; all will profit from it.

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Sri Maharaj's Pravachan in Marathi-Jan.27

Sri Maharaj's Pravachan in Kannada-Jan.27

Sri Brahmachaithanya Pravachan-Jan.26

Remembering Nama at the Moment of Death

To remember nama at the time of death is a consummation devoutly to be wished; and to achieve it, one must practise nama-smarana. Our real home is with the Supreme Being; the body that the soul inhabits at present is a 'rented' house. So one should be happy to leave this body, like a person moving into his own home from rented quarters. We can manage this when we have the conviction that our true home is with the Lord. For this we should be in unbroken remembrance of His nama. We should pray to God: "Lord, call me Thine; I have surrendered myself entirely to Thee; now let me never think of asking for anything."
We should always consider God as our protector. To remember Him continuously is to believe that whatever takes place at our hands is by His will. Spiritual life means doing our worldly duty without a sense of ownership, but only as an agent of God; knowledge is to have the conviction that God is our all-in-all. When this knowledge is assimilated, then alone can one be called a true seeker. Then he yearns for nothing but God; and it is this intense, pin-pointed liking which is called Bhakti or devotion. The culmination of Bhakti is the crowning achievement, namely, remembering God at the moment of death: and this can be achieved only by remembering nama continuously. It is not to be assumed, however, that remembering God at the last moment of life absolves a man from all desire for sense-pleasures, but such desire is sublimated in his next birth; that is, his desire will be extremely keenly inclined to attainment of God.
The sadhana should go on parallel to breathing: it should be as continuous, and without conscious effort, without egoism, as breathing. We should forsake the restless eagerness with which we pursue family matters.
Scrupulously obey the sadguru. Because we have long association with the physical body over many incarnations, we come to have great attachment for the body; we can similarly cultivate attachment for nama by long, continuous association; thereby, craving for sensuous pleasures will also decline.
Yogic practice calls for great physical discipline, and therefore, to attain perfection in it is well-nigh impossible in the present-day world. The consummation of all kinds of spiritual discipline is in nama.
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Sri Maharaj's Pravachan in Marathi-Jan.26

Sri Maharaj's Pravachan in Kannada-Jan.26

Sri Brahmachaithanya Pravachan-Jan.25

Nama-smarana for Constant Awareness

The practice of the divine nama is not for making family and worldly life more congenial and happy but, rather, for reducing our love and attachment for them. Even so, it will not affect that life adversely. One should trust in God and believe that whatever happens is for one's good.
I met a person once, who said," I devote all my idle time to nama-smarana". I said, "Really speaking, time spent in repeating nama is the only time employed usefully; how do you call it 'idle' time?" He later said," All saints say that the effect of our past actions is inescapable, and it has inevitably to be suffered. What good can, then, accrue from remembering the divine nama ?" The query is doubtless a proper one. It is quite true that one must suffer the consequences of past actions; the difficulty is that we become uneasy when bearing unpleasant consequences. If, however, the mind is busy with remembering God, the impact of the situation is softened and becomes less disturbing, more bearable. In our present state, it will make things easier to think that "Everything takes place at His will", or that "Whatever He does must be for our ultimate good."
Simple as this sounds, it contains a very important point. This faith will arise if a continuous awareness of Him is maintained. The sadguru's exhortation is: keep contented in the present, and maintain awareness of the Supreme Being. If such awareness is disturbed when some one causes us pain, the fault is with us, not with him.
One may not know how to get rid of the distractions of the mind, or how to concentrate the mind. It is better to think of what is to be learnt than of what is to be unlearned. So one should rather practise awareness of God, for that will bring in its wake all the desirable virtues just as all parts of the body grow in proportion, or just as watering the root is enough to nourish a tree. Indeed, as Lord Krishna Himself said to Arjuna in the Bhagavadgita, "While you grope and suffer in the darkness of ignorance, remember Me constantly, and you will in due course see light." We keep on feeding oil to a lamp to keep it burning; similarly, to maintain awareness of God, keep remembering nama.

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Sri Maharaj's Pravachan in Marathi-Jan.25

Sri Maharaj's Pravachan in Kannada-Jan.25

Sri Brahmachaithanya Pravachan-Jan.24

How to Practise Nama-smarana

How should nama be practised? If we pour water on a stone all at once, it will only wet the surface, which will be dry no sooner the water evaporates. But if the water falls on one spot, even drop by drop but continuously, the stone will gradually get worn out and eventually even crack and break. Likewise, practising nama even in a somewhat small quantity, but regularly, at the same time every day, and preferably in the same place, is more effective than much but sporadic practice.
A hand-rotated stone flour mill has two millstones; the lower one is stationary, while the upper one is rotated. However, if both stones go round, the grain cannot be ground, and the effort is wasted. The human body and mind together make such a mill. Of these two millstones, the body, under the influence of destiny, may go about its worldly duties, like the rotating stone; the other, the mind, should be held firmly fixed in the remembrance of God. This, in effect, is what nama-sadhana means. It can be practised by all and sundry, and anybody can succeed in it. However, the poor fail for being preoccupied with poverty; the rich for their avarice and pride of wealth; the learned for pride of their knowledge; and the ignorant because they do not know what to do. No amount of practice of nama-smarana will give contentment if done with a suspicious mind.
A sadhaka will attain his objective if he is possessed of moral conduct, behaviour as laid down in the Shastras, a pure heart, and constant remembrance of the Supreme Being.
We need not be disheartened if evil thoughts throng the mind while pursuing the pathway in spirituality; resort to nama-smarana when they crowd in, and they will automatically be checked. Persist in nama with firm faith. Contentment will spring only where there is attention to duty along with remembrance of the Lord. If you constantly remind yourself that you belong to Him, and live for Him, His presence will become more and more evident, and the ego will proportionately shrink, and the mind will feel disburdened. Let us make it our goal to attain to God, and re-align our life accordingly, that is keep ourselves ever aware of Him.

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Sri Maharaj's Pravachan in Marathi-Jan.24

Sri Maharaj's Pravachan in Kannada-Jan.24

Sri Brahmachaithanya Pravachan-Jan.23

Cultivation of the Field of Nama-smarana

What are the things necessary to get a good crop in the field of nama-smarana? (1) Righteous conduct; it is like the protective fence. (2) Pure heart; this is like fertile, friable soil. We have to clean it by removing weeds and pebbles that is, purging the heart of malice, hatred, and similar passions. (3) Repeated remembrance of nama. This corresponds to the seed sown in the soil; it should not be rotten, polluted, or infected with any desire or the ego. The best seed is to practise nama for its own sake. (4) Pilgrimage to holy places, blessings of saints, and suchlike; these correspond to water channels for the growing crop. (5) Last, but by far not the least, the grace of God. This corresponds to rain-water, which, however, is not in our control and command. Lack of it may nullify all our care. However, this field of nama-smarana has its own speciality; it has a magnet-like attraction which draws down showers of God's grace. So it never happens that the crop is lost for want of rain.
Now suppose there are two farmers owning adjacent fields. One of them diligently attends to all the operations outlined above, while the other is negligent and indolent, inattentive to his field. When, in the usual course, the rains do come, the field of the first farmer will produce a rich yield, whereas that of the other will naturally give a poor crop; that is, even if God showers His grace equally on both, the first of the two farmers will have a bumper harvest, while the field of the other may yield next to nothing.
The moral of this parable applies equally well to spiritual life. God showers His grace on all; the benefit will accrue according to the degree to which each man's heart is purified. It is in this sense that God and the saints are equanimus, impartial. They harbour no discrimination between persons; it is we who must prepare ourselves to utilize their grace. The saints have already told us what we should do; it is upto us to understand and put their advice into practice. The 'partiality' which some of us ascribe to them is a result of our own action. If we repeat nama with purity of heart, we are bound to find God's grace.


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Sri Maharaj's Pravachan in Marathi-Jan.23

Sri Maharaj's Pravachan in Kannada-Jan.23

Sri Brahmachaithanya Nirupan-Jan.22

Nama: Means to Fathom Ocean of Worldly Life

Nama is self-existent, and therefore free of all encumbrance and conditioning. It is we ourselves who often impose these on it for happiness, or there may be an egoistical feeling behind it. This often puts hindrance in our progress. So take care to repeat nama(Divine name) purely for its own sake, and with an awareness that it is the sadguru who is getting it done. This will avoid the rise of egoism, and create single-hearted self surrender. Indeed, chanting the nama is the simplest and surest way to achieve self-surrender, so let us resort to it. It is really impossible adequately to express the greatness and the prowess of nama.
Man bobs up and down pitifully, helplessly, in the surge and swell of the ocean of worldly life. Nama is like a boat to cross this ocean of worldliness. One precaution is necessary, namely, that we ensure that water does not enter the boat and make it sink; that is, we should not allow difficulties of worldly life to prevent us from remembering nama, nor should we seek to make use of nama for getting over such difficulties. Then we can reach God.
No one can say when the body may fall, so nama-smarana(chanting of Divine-name) should not be postponed to old age; one cannot be sure of even tomorrow. One takes out a life-insurance just because one is unsure of life. Let us dedicate ourselves, body and all, at the feet of Rama, and become free from all anxiety; let us conduct ourselves in life like a guest at a ceremonial function:detached, unconcerned about its difficulties, successes, and failures.
To reach God, nama is a means which is common to all alike, irrespective of their status. Nama automatically annihilates all defects and drawbacks. We can gauge our progress in spirituality from the degree to which we become certain of the existence or the doership of God.
To be contented with the situation in which Rama chooses to keep you, is a true sign of devotion. The nama given to you by the sadguru can purify the whole world; be sure that Rama will shower His grace on you. The conditions of and around the body are ever-changing. We have to take due care of these conditions, but without forgetting God.

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Sri Maharaj's Pravachan in Marathi-Jan.22

Sri Maharaj's Pravachan in Kannada-Jan.22

Sri Brahmachaithanya Pravachan-Jan.21

The Fruition of Nama

What consists of fruition of nama? Properly speaking it is not to be looked for in anything other than itself. The very idea that there is anything to be expected by way of fruit or experience of nama should be scotched from the mind. That nama comes to our lips is itself the experience. We should understand that the extent to which nama-smarana takes place is the index of the experience of nama. It may be called total when nama-smarana is continuous, unbroken. It sharpens concentration of the mind, and when we completely lose awareness of the body, we can be said to have realized nirguna.
To recognize your Real Self, first begin by uttering nama; when, in course of time, you chant it continuously, it will automatically spring from within. When ultimately you lose awareness of the body in the utterance of nama, you will experience who you really are and what the Supreme Reality is.
As you develop a passion for nama, you will find that your perception of sorrow will become increasingly dim. When such perception fades, it ceases to matter whether pain or sorrow exists. In the darkness of the night, a walking stick helps you to feel the way and avoid pits in the street; similarly nama helps us notice occasions of temptation, avarice, etc., that we come across in everyday life, and to overcome these passions and tendencies.
Butter melts if kept near fire; so does the ego melt away in the presence of nama. This is a noticeable experience. However, people are generally found unwilling to listen to anything about nama; the few that do so listen, often do not reflect on it; and only a handful practise it.
There is no difficulty that can hamper the chanting of nama; so never advance excuses for not doing it. Excuses have often been invented, which lead to deception and indolence, which must eventually cause ruin. Make it a rule to remember God immediately on waking from sleep. If convenient, you may take a bath before sitting for meditation, but do not make it a precondition to nama-smarana, which is really the important thing; ceaselessly done, it itself imparts the utmost purity. Therefore, what you need is only to place your single-hearted trust in Rama.
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Sri Maharaj's Pravachan in Marathi-Jan.21

Sri Maharaj's Pravachan in Kannada-Jan.21

Sri Brahmachaithanya Pravachan-Jan.20

Where There is Nama There is Rama (God)

Any faith other than that in Rama (God) is sheer incredulity or scepticism. One who places trust in anything except the nama (any divine name of God) will never be able to attain God. Consider yourself defiled even if you merely touch such a disbeliever. Where you come to complete absorption in nama, there surely is Rama. The feeling of happiness in the absence of Rama will certainly lead to eventual unhappiness. Building of or visits to temples and religious halls by one who does not hold Rama in his heart, will not yield him any good. Win the grace of Rama, and end the cycle of birth and death. Rama alone and none else can give you this. Attention to God's name brings contentment to all. If you dedicate yourself to Rama, whatever takes place will always lead you to contentment. Do not let your mind be engrossed in this vast expanse of worldly life, with its illusion, temptation, and attachment. You need not mortify the flesh to obtain contentment, for contentment will come only from awareness of God and remembrance of His nama.
I beg you to grant me this: hope not for happiness in anything but nama; surrender yourself completely to Rama; this is all I expect you to do. Give up liking for pragmatic thought, public affairs and esteem, and sensuous pleasures, for these will hinder spiritual progress. So these should be put aside, and only God should be adhered to. Decide that the world is a complete illusion, and attach your heart only to Rama. Public esteem has a value only in relation to the body, which is itself impermanent; so we should not be attracted or prompted by it. Let us not give up our main goal, God, for the sake of paltry sensual pleasures. One may be deeply versed in the ancient scriptures, but how can one come by contentment unless the mind achieves equanimity? The gist of all the scriptures is that we should devoutly adore the Supreme Being, Rama.
Contentment will naturally ensue if we concentrate our attention on nama. This we can do if we keep constant awareness of God; we need not then feel depressed or despondent about worldly life. The highest type of good deed is to dedicate yourself to Rama. Think constantly of Him, though you may not be able to change your life physically.

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Sri Maharaj's Pravachan in Marathi-Jan.20

Sri Maharaj's Pravachan in Kannada-Jan.20

A group photo of illustrious persons.-1949

This photograph was taken after the Prathishtapanotsav of Sri Brahmachaitanya Sri Rama Mandir, Chintamani in 1949.  Poojya Tatya Saheb Ketkar Maharaj, Poojya  Kundagol Narayanappa Maharaj of Kundagol, Poojya Baba Belsare had paricipated in the function.

Sri Brahmachaithanya Pravachan-Jan.19

Nama and the Influence of Destiny

Many ask about the mutual effect of nama and destiny. This question assumes importance because the common man believes that the pleasure of the body is his pleasure, and its pain is his pain; and expects that chanting the nama will help him circumvent destiny. On the other hand, it has been asserted that destiny can never be circumvented. What is the fact in the matter and what can be done about it?
Here one should bear in mind that the scope of the fruition of past actions is limited to the body. Consequently, to the extent to which the body-consciousness is diminished, one ceases to be affected by the pain or pleasure of the body. Nama reduces body-consciousness. Therefore, a person who lives in nama is happy even while suffering the effects of destiny; in the joyfulness of nama he thinks nothing of them. Nama, indeed, is so potent that it purges all sins of the past, and saves the depraved and the perverted. Nama is the crown of prayer, worship, and service.
The practice of nama takes us close to the ever-blissful Divine Being, and makes us fit for His grace; indeed, one begins to take His nama only when He confers His grace. Nama is the only sadhana which can be practised by anyone, anywhere, anytime, and irrespective of the condition one may be in. Nama is itself free of encumbrance or conditioning, and so it is the most effective sadhana to establish a relationship with the Lord, who is free of all conditioning. To be in unbroken remembrance of nama is true liberation; it is the devotion of the liberated; it is the mark of a saint. Do not disregard this exhortation. I urge you: never forget nama; be contented in the situation in which God chooses to place you, without weariness or disgust for whatever comes to your lot; and once again, never, never forget nama. Nama purifies the sinful and makes them righteous, for reduction of body-consciousness is real merit, and that can be achieved by nama. Leave the body to bear the buffeting of fate, keep mentally aloof from it, and be happy in whatever happens. Contentment will come to you if you accept your lot as God's will, rather than as the doing of destiny.


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Sri Maharaj's Pravachan in Marathi-Jan-19

Sri Maharaj's Pravachan in Kannada-Jan.19

Sri Brahmachaithanya Pravachan-Jan.18

Chant Nama with Unflinching Faith

To chant nama with implicit faith means doing it because one's guru or some such highly regarded person has advised it. If chanted with this faith, there are no misgivings. Such faith, however, is a matter of extremely good fortune, and is rarely to be found. Misgivings in regard to nama may be of various types, such as, whether nama-smarana done without concentration is of any use, what (yogic) posture it should be done in, where to settle the sight, whether nama; smarana should be preceded by ablution, and so on. We may comprehensively state all these in a single doubt: does my chanting of the nama at all reach the divinity? Actually, God and His nama being identical with each other, nothing can come between the two. If a person hears his name uttered even from behind, he instantly looks back. If this happens with man, should we not expect it with God, who is omniscient?
As a matter of fact, that a person utters God's name is only because of His grace; that is, it is He who utters it; how, then, can we doubt whether the nama reaches Him or not? Imagine that two persons sit down to dinner, one eating heartily, while the other, with a mind preoccupied with some thought, eats but absent-mindedly. Which of them will remain hungry at the end of the dinner? Neither, because both of them have had their fill. Likewise, how can the nama, remembered in any way, go to waste?
Suppose you write to an unacquainted person and ask him to see you; he calls on you and says, 'I am the person you have called'; we believe him. Now the lord has Himself said, "I, the Supreme Lord, am ever present where my name is chanted." Why do we disbelieve it? Why do we not take His nama and see Him therein? This is faith.
Our father's name is put following our name as we are born to him. We should do the same in the case of God. We should live in His nama, with the firm belief that he is the doer of everything, our protector and saviour, and there is none else that we can call our own in this world. One who so makes God his all-in-all, is raised by Him even higher than Himself. Chant nama with the unshakable faith that alone will lead you to God.


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Sri Maharaj's Pravachan in Marathi-Jan.18

Sri Maharaj's Pravachan in Kannada-Jan.18

Sri Ram decorated in a different way

Sri Brahmachaithanya Pravachan-Jan.17

Nama and the Other Sadhanas

The order in which the nine forms of devotion are described in Dasabodha is the natural order. The first of them is shravana or listening. A newborn begins to learn by audition. It speaks what and as it hears. The dumb must of necessity be deaf; they are unable to speak because they are unable to hear. A child speaks its native language because it hears it spoken by its parents and neighbours. So the first kind of devotion is listening to devotional hymns and books and discourses.
The second stage of devotion is Kirtana or speaking, and includes singing of hymns, etc. The third stage is nama-smarana, the action of chanting nama. When this becomes a habit we need undertake no effort for the remaining forms of worship, because their effect is included in it. Imagine that a person wanting to meet another living nine miles away, starts for that place; when he has walked three miles he sees the very person he had set out to meet; it is then unnecessary for him to walk further. Similarly, if one has developed a genuine liking for nama-smarana, one need not attempt the rest of the forms of worship, for they are all duly covered in nama-smarana, and the purpose is served.
Rest assured that the remembrance of God includes everything. It is like the very life, whereas all other sadhnnas such as generous acts, pilgrimages, repeated perusals of religious and devotional books, etc., are like the limbs. Limbs without life are futile. So consider nama-smarana as vital to you; for the rest, you can lead normal worldly life happily. Fail not in doing your duty, but remember the Supreme Soul always; utter the nama of Rama.
A devotee should allow only as much encumbrance or conditioning (upadhi) as is necessary, so it does not encroach on the unbroken awareness of God. Nama-smarana should be limited to what you can do with convenience and pleasure. It should not be overdone, for then it will cease to be pleasurable. The object should be to create love for nama; therefore it should be chanted with fondness, and not as a means to achieve something else; only then it will bring love. To have love for nama is a very high state of spiritual development, and is not easily attained. For this one must chant nama correctly, constantly, with perseverance. The Person who says ‘I do not understand anything except nama‘ has understood everything.
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Sri Maharaj's Pravachan in Kannada-Jan.17

Sri Maharaj's Pravachan in Marathi-Jan.17

Aradhanotsav, Music recital by Smt Vani Sunil

Smt.Vani Sunil gave a music recital on 21st January 2019, the Aradhana day

Sri Maharaj's Pravachan in English -Jan.16

Sri Maharaj's Pravachan in Marathi-Jan.16

Sri Maharaj's Pravachan in Kannada-Jan.16

Sri Brahmachaithanya Pravachan-Jan.15

Sri Rama Mandir, Gondavale.

To be in Nama is to be Really on Senses

In a party of drunkards, all are inebriated. If, however, there is one who is not, the rest say, 'he is not on his senses', though actually he is the only one who is really on his senses. Similarly, because we are all absorbed in the enjoyment of sensuous pleasures, we say a person absorbed in nama is not in his right mind. Actually it is he who is on his senses, while we are under an illusion.
The illusion we are labouring under can be removed by three means; namely, good thoughts, good company, and nama-smarana. Thought about the divine is the only good thought. If a man is asked to come minus his limbs and complexion, he will not be able to do it, because they are an inseparable part of him: so, too, nama, the saint, and God are inseparable from one another. Where there is nama, there, too, are the saint and the divinity. Just as the cow follows when you take her calf away, God will follow if you chant the nama. One may ask why the saints have not devised a machine for reaching the divinity; the answer is that they have long ago invented one which is available to any one, can be used safely by any one, and never rusts or breaks down; it is Rama-nama.
The devotee, the divinity, and the nama are identical with one another. Where there is nama there will be found the devotee and the divinity. Therein lies the greatness of nama. Let us keep uttering it with undivided attention. The dirty water in the gutters and ditches joins the river which flows into the sea, and becomes indistinguishably one with it. Similarly, however sinful and cuplable a man may be, if he joins the river of nama he will definitely merge into the ocean Rama. To forget the Creator is an unparalleled sin. Nama maintains awareness of God and thereby washes away all sin.
The word anatha (destitute) postulates the existence of a natha (protector); the one cannot exist without the other. Rama is the protector of all. Let us be in unceasing remembrance of Him. Worldly life is like the life of a person banished to the woods, away from home. One would think light of the trials and tribulations of worldly life if one lives in remembrance of Rama.

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Sri Maharaj's Pravachan in Marathi-Jan.15

Sri Maharaj's Pravachan in Kannada-Jan.15

Pictures of a few music recitals during Aradhanotsav 2019

Music recital by Sri Vinayak Torave 

Music performance by Sri Siddharth Belmanu

Bhagavannama recital by Sri Fayiaz Khan and party

Sri Brahmachaithanya Pravachan -Jan.14

Nothing can Hinder Practice of Nama

What would create love for nama --- persistent performance of good deeds, or repeating nama itself with deliberation, as exhorted by the saints, or even with some coercion on our mind? Suppose we want to start a machine which has many interlinked wheels. We shall probably not succeed if we try moving one of the wheels. But supposing we know the controlling switch, the machine will start no sooner we turn that switch on. Similarly, if the main switch, namely, nama-smarana, is operated, the wheels of a series of good actions will start operating smoothly. So one who wants to achieve the purpose should somehow or other begin practising nama. Once you make up your mind to do it, you will find that nothing can obstruct you. We notice in worldly life that if one is determined to do a certain thing one will do it without waiting for its justification. Then why should the resolve to devote yourself to nama not succeed? And since one can, after all, not realise the Supreme Being without nama, why delay or postpone making a start with it? Therefore, the best thing is to set aside all doubts and queries and persistently practise nama, so we shall have no occasion to repent the delay and waste of time.
This world is full of allurements. When we see or even only hear about such things we feel tempted and start efforts to obtain them. So we should pray to God to keep us ignorant of them and avoid the risk of being tempted. We should beg that we see, hear, think, of only what is good for us, and be happy therein.
What did true devotees such as Prahlad and Draupadi ask God for? We should also pray for the same, have the same faith that they maintained. Let us try to inculcate similar non-attachment for worldly pleasures. If we commit some mistakes we should repent and say, "O Lord, I am a great sinner, but I rely on Thee to pardon me and make me fit for Thy grace". If the repentance is genuine, Rama will not disappoint you, will certainly grant His grace. Employ the mouth to repeat nama, let the body do its worldly duties, and fill the heart with contentment. The mind of the person who repeats nama, gradually loses interest in worldly things.

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Sri Maharaj's Pravachan in Marathi-Jan.14

Sri Maharaj's Pravachan in Kannada-Jan.14

Sri Brahmachaithanya Pravachan-Jan.13

Nama and Righteous Actions

Nama is the foundation of righteous actions and their crown as well. Only actions performed in remembrance of the Supreme Being may be called righteous actions, not those performed without such remembrance. Imagine a person chanting "Rama" but not in remembrance of the Supreme Being; will this action be a righteous one? In reality, nama is self-existent, and therefore, chanting of nama may be called a righteous action, whether chanted with awareness or without it; for, God has said, "I, Purushottama, am present where nama is chanted." Hence the utterance of nama and the presence of the Supreme Being may not be separated from one another. He who chants nama, may or may not be in remembrance of the Supreme Being, but the action must surely be called a righteous one. The main difference between the act of chanting nama and other actions is, that while other actions derive perfection or righteousness on being associated with nama, imperfection and nama cannot co-exist; thus it becomes futile to ask whether or not nama is chanted in remembrance of the Supreme Being. Indeed, if one chants nama, righteous deeds must follow. Delivering a child is naturally followed by its mother's yearning to feed it, to indulge it, and to shower love upon it, without being taught these things; so does it happen to a person who chants nama. Indeed, just as one cannot prevent a mother from loving her child, the person who chants nama cannot avoid doing righteous actions even if he were to so try.
God has spoken to us: "Do you have a desire to belong to me? Then carry out your worldly duties with utmost care, without sparing any efforts, and yet, do believe that it is I who will reward them. Let no situation disturb your mind. The medicine that I will give you, will cure you of all diseases; and that medicine is my nama." So, do practice chanting nama. Do resolve that your life shall not be without nama. I earnestly feel that no life should be without nama. Only he who chants nama devotedly will understand how such devotedness works. And I solemnly affirm that God looks after him who lovingly chants the nama of the Supreme Being. If only once, do call out "Rama" in such earnestness, that God will want to be with you.

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Sri Maharaj's Pravachan in Marathi-Jan.13

Sri Maharaj's Pravachan in Kannada-Jan.13

Sri Brahmachaithanya Pravachan-Jan.12

Nama and the Supreme Being

It is futile to ask how one could reach Rama merely by chanting His name. On the other hand, one may argue that it is not possible to reach Rama unless one chants His name. Such also is one's experience in ordinary life. Imagine that one goes to a railway station and describes the place he-wishes to go to, but cannot name the place; can he buy a ticket for the place? On the other hand, if one does not know anything about that place but knows only its name, then one may buy a ticket for that place. This means, it is of no use knowing the place but not remembering its name. Thus, if one does many other things but does not chant nama, then the efforts will not bear fruit; it is, therefore, essential to chant nama. One may rest assured that one will reach the Supreme Being through chanting of nama.
There is a twofold necessity for the name of the Supreme Being; firstly, for understanding the nature of worldly life, and secondly, for reaching the Supreme Being. We cannot understand why a man is worried and restless even if he is wellfed, has a family, and is also provided with a house and such other worldly things, which means, we do not understand where unhappiness originates. To understand that, one needs to chant the name of the Supreme Being. Nama is a necessity until one sincerely yearns to reach the Supreme Being; thereafter, one must chant nama because one has none to depend on but the Supreme Being and finally one attains the Supreme Being, nama continues by itself, through habit. Thus, it is the name of the Supreme Being that endures from the beginning to the end. A spontaneous desire for the knowledge of the Supreme Being will arise in one who chants nama and maintains an awareness of the Supreme Being. Chant nama for its own sake, and you will realize that it contains Rama, the essence. While chanting nama, one should rest assured that what happens is good, and for one's welfare.
The name of the Supreme Being is the Ultimate Reality, satchidanand in nature. He who forgets himself in chanting the name of the Supreme Being is called jeevanmukta. This is the goal to be reached. All else is like a dream, experienced but non-existent.

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Sri Maharaj's Pravachan in Marathi-Jan-12

Sri Maharaj's Pravachan in Kannada-Jan.12