Wednesday, January 17, 2018

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 Marathi-Jan.17

Sri Maharaj's Pravachan in Kannada-Jan.17

Monday, January 15, 2018

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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