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Archive for the ‘God’ Category

Jiddu Krishnamurti – What is important in meditation is the quality of the mind and the heart. It is not what you achieve, or what you say you attain, but rather the quality of a mind that is innocent and vulnerable. Through negation there is the positive state. Merely to gather, or to live in, experience, denies the purity of meditation.

Meditation is not a means to an end. It is both the means and the end. The mind can never be made innocent through experience. It is the negation of experience that brings about that positive state of innocency which cannot be cultivated by thought. Thought is never innocent. Meditation is the ending of thought, not by the meditator, for the meditator is the meditation. If there is no meditation, then you are like a blind man in a world of great beauty, light and colour.

Wander by the seashore and let this meditative quality come upon you. If it does, don’t pursue it. What you pursue will be the memory of what it was – and what was is the death of what is. Or when you wander among the hills, let everything tell you the beauty and the pain of life, so that you awaken to your own sorrow and to the ending of it. Meditation is the root, the plant, the flower and the fruit. It is words that divide the fruit, the flower, the plant and the root. In this separation action does not bring about goodness: virtue is the total perception.

It was a long shady road with trees on both sides – a narrow road that wound through the green fields of glistening, ripening wheat. The sun made sharp shadows, and the villages on both sides of the road were dirty, ill-kept and poverty-ridden. The older people looked ill and sad, but the children were shouting and playing in the dust and throwing stones at the birds high up in the trees. It was a very pleasant cool morning and a fresh breeze was blowing over the hills.

The parrots and the mynahs were making a great deal of noise that morning. The parrots were hardly visible among the green leaves of the trees; in the tamarind they had several holes which were their home. Their zig-zag flight was always screechy and raucous. The mynahs were on the ground, fairly tame. They would let you come quite near them before they flew away. And the golden fly-catcher, the green and golden bird, was on the wires across the road. It was a beautiful morning and the sun was not too hot yet. There was a benediction in the air and there was that peace before man wakes up.

On that road a horse-drawn vehicle with two wheels and a platform with four posts and an awning was passing by. On it, stretched across the wheels, wrapped up in a white and red cloth, was a dead body being carried to the river to be burnt on its banks. There was a man sitting beside the driver, probably a relative, and the body was jolting up and down on that not too smooth road. They had come from some distance for the horse was sweating, and the dead body had been shaking all the way and it seemed to be quite rigid.

The man who came to see us later that day said he was a gunnery instructor in the navy. He had come with his wife and two children and he seemed a very serious man. After salutations he said that he would like to find God. He was not too articulate, probably he was rather shy. His hands and face looked capable but there was a certain hardness in his voice and look – for, after all, he was an instructor in the ways of killing. God seemed to be so remote from his everyday activities. It all seemed so weird, for here was a man who said he was in earnest in his search for God and yet his livelihood forced him to teach others the art of killing.

He said he was a religious man and had wandered through many schools of different so-called holy men. He was dissatisfied with them all, and now he had taken a long journey by train and bus to come and see us for he wanted to know how to come upon that strange world which men and saints have sought. His wife and children sat very silent and respectful, and on a branch just outside the window sat a dove, light brown, softly cooing to itself. The man never looked at it, and the children with their mother sat rigid, nervous and unsmiling.

You can’t find God; there is no way to it. Man has invented many paths, many religions, many beliefs, saviours and teachers whom he thinks will help him to find the bliss that is not passing. The misery of search is that it leads to some fancy of the mind, to some vision which the mind has projected and measured by things known. The love which he seeks is destroyed by the way of his life. You cannot have a gun in one hand and God in the other. God is only a symbol, a word, that has really lost its meaning, for the churches and places of worship have destroyed it.

Of course, if you don’t believe in God you are like the believer; both suffer and go through the sorrow of a short and vain life; and the bitterness of every day makes life a meaningless thing. Reality is not at the end of the stream of thought, and the empty heart is filled by the words of thought. We become very clever, inventing new philosophies, and then there is the bitterness of their failure. We have invented theories about how to reach the ultimate, and the devotee goes to the temple and loses himself in the imaginations of his own mind. The monk and the saint do not find that reality for both are part of a tradition, of a culture, that accepts them as being saints and monks. The dove has flown away, and the beauty of the mountain of cloud is upon the land – and truth is there, where you never look.

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Jiddu Krishnamurti on Purpose of Living

Question: We live but we do not know why. To so many of us, life seems to have no meaning. Can you tell us the meaning and purpose of our living?


Jiddu Krishnamurti: Now why do you ask this question? Why are you asking me to tell you the meaning of life, the purpose of life? What do we mean by life? Does life have a meaning, a purpose? Is not living in itself its own purpose, its own meaning? Why do we want more? Because we are so dissatisfied with our life, our life is so empty, so tawdry, so monotonous, doing the same thing over and over again, we want something more, something beyond that which we are doing.

Since our everyday life is so empty, so dull, so meaningless, so boring, so intolerably stupid, we say life must have a fuller meaning and that is why you ask this question. Surely a man who is living richly, a man who sees things as they are and is content with what he has, is not confused; he is clear, therefore he does not ask what is the purpose of life. For him the very living is the beginning and the end. Our difficulty is that, since our life is empty, we want to find a purpose to life and strive for it.

Such a purpose of life can only be mere intellection, without any reality; when the purpose of life is pursued by a stupid, dull mind, by an empty heart, that purpose will also be empty. Therefore our purpose is how to make our life rich, not with money and all the rest of it but inwardly rich – which is not something cryptic.

When you say that the purpose of life is to be happy, the purpose of life is to find God, surely that desire to find God is an escape from life and your God is merely a thing that is known. You can only make your way towards an object which you know; if you build a staircase to the thing that you call God, surely that is not God. Reality can be understood only in living, not in escape.

When you seek a purpose of life, you are really escaping and not understanding what life is. Life is relationship, life is action in relationship; when I do not understand relationship, or when relationship is confused, then I seek a fuller meaning. Why are our lives so empty? Why are we so lonely, frustrated? Because we have never looked into ourselves and understood ourselves. We never admit to ourselves that this life is all we know and that it should therefore be understood fully and completely.

We prefer to run away from ourselves and that is why we seek the purpose of life away from relationship
. If we begin to understand action, which is our relationship with people, with property, with beliefs and ideas, then we will find that relationship itself brings its own reward. You do not have to seek. It is like seeking love. Can you find love by seeking it? Love cannot be cultivated. You will find love only in relationship, not outside relationship, and it is because we have no love that we want a purpose of life. When there is love, which is its own eternity, then there is no search for God, because love is God.

It is because our minds are full of technicalities and superstitious mutterings that our lives are so empty and that is why we seek a purpose beyond ourselves. To find life’s purpose we must go through the door of ourselves; consciously or unconsciously we avoid facing things as they are in themselves and so we want God to open for us a door which is beyond. This question about the purpose of life is put only by those who do not love. Love can be found only in action, which is relationship.

Source: from book “The First and Last Freedom” by Jiddu Krishnamurti

Related Article:
Jiddu Krishnamurti on purpose of Existence

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Want to see the God !!!!!!

Intense longing enables one to see God

BRAHMO DEVOTEE: “What are the means by which one can see God?”

MASTER: “Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money.  But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties.  But when the child no longer relishes the toys, it throws them aside and yells for its mother.  Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms.”

 Why so much controversy about God?

BRAHMO DEVOTEE: “Sir, why are there so many different opinions about the nature of God? Some say that God has form, while others say that He is formless.  Again, those who speak of God with form tell us about His different forms.  Why all this controversy?”

MASTER: “A devotee thinks of God as he sees Him.  In reality there is no confusion about God.  God explains all this to the devotee if the devotee only realizes Him somehow.  You haven’t set your foot in that direction.  How can you expect to know all about God?

Parable of the chameleon

“Listen to a story.  Once a man entered a wood and saw a small animal on a tree.  He came back and told another man that he had seen a creature of a beautiful red colour on a certain tree.  The second man replied: ‘When I went into the wood, I also saw that animal.  But why do you call it red? It is green.’ Another man who was present contradicted them both and insisted that it was yellow.  Presently others arrived and contended that it was grey, violet, blue, and so forth and so on.  At last they started quarrelling among themselves.

 To settle the dispute they all went to the tree.  They saw a man sitting under it.  On being asked, he replied: ‘Yes, I live under this tree and I know the animal very well.  All your descriptions are true.  Sometimes it appears red, sometimes yellow, and at other times blue, violet, grey, and so forth.  It is a chameleon.  And sometimes it has no colour at all.  Now it has a colour, and now it has none.’

“In like manner, one who constantly thinks of God can know His real nature; he alone knows that God reveals Himself to seekers in various forms and aspects.  God has attributes; then again He has none.  Only the man who lives under the tree knows that the chameleon can appear in various colours, and he knows, further, that the animal at times has no colour at all.  It is the others who suffer from the agony of futile argument.

“Kabir used to say, ‘The formless Absolute is my Father, and God with form is my Mother.’“God reveals Himself in the form which His devotee loves most.  His love for the devotee knows no bounds.  It is written in the Purana that God assumed the form of Rama for His heroic devotee, Hanuman.

Vedantic Non-dualism

“The forms and aspects of God disappear when one discriminates in accordance with the Vedanta philosophy.  The ultimate conclusion of such discrimination is that Brahman alone is real and this world of names and forms illusory.  It is possible for a man to see the forms of God, or to think of Him as a Person, only so long as he is conscious that he is a devotee.  From the standpoint of discrimination this ‘ego of a devotee’ keeps him a little away from God.


“Do you know why images of Krishna or Kāli are three and a half cubits high? Because of distance.  Again, on account of distance the sun appears to be small.  But if you go near it you will find the sun so big that you won’t be able to comprehend it.  Why have images of Krishna and Kāli a dark-blue colour? That too is on account of distance, like the water of a lake, which appears green, blue, or black from a distance.  Go near, take the water in the palm of your hand, and you will find that it has no colour.  The sky also appears blue from a distance.  Go near and you will see that it has no colour at all.

“Therefore I say that in the light of Vedantic reasoning Brahman has no attributes.  The real nature of Brahman cannot be described.  But so long as your individuality is real, the world also is real, and equally real are the different forms of God and the feeling that God is a Person. 

“Yours is the path of bhakti.  That is very good; it is an easy path.  Who can fully know the infinite God? and what need is there of knowing the Infinite? Having attained this rare human birth, my supreme need is to develop love for the Lotus Feet of God.

“If a jug of water is enough to remove my thirst, why should I measure the quantity of water in a lake? I become drunk on even half a bottle of wine-what is the use of my calculating the quantity of liquor in the tavern? What need is there of knowing the Infinite?

“The various states of mind of the Brahmajnani are described in the Vedas.  The path of knowledge is extremely difficult.  One cannot obtain jnāna if one has the least trace of worldliness and the slightest attachment to ‘woman and gold’.  This is not the path for the Kaliyuga.

Seven planes of the mind

“The Vedas speak of seven planes where the mind dwells.  When the mind is immersed in worldliness it dwells in the three lower planes- at the naval, the organ of generation, and the organ of evacuation.  In that state the mind loses all its higher visions-it broods only on ‘woman and gold’.  The fourth plane of the mind is at the heart.  When the mind dwells there, one has the first glimpse of spiritual consciousness.  One sees light all around.  Such a man, perceiving the divine light, becomes speechless with wonder and says: ‘Ah! What is this? What is this?’ His mind does not go downward to the objects of the world.
“The fifth plane of the mind is at the throat.  When the mind reaches this, the aspirant becomes free from all ignorance and illusion.  He does not enjoy talking or hearing about anything but God.  If people talk about worldly things, he leaves the place at once.

“The sixth plane is at the forehead.  When the mind reaches it, the aspirant sees the form of God day and night.  But even then a little trace of ego remains.  At the sight of that incomparable beauty of God’s form, one becomes intoxicated and rushes forth to touch and embrace it.  But one doesn’t succeed.  It is like the light inside a lantern.  One feels as if one could touch the light, but one cannot on account of the pane of glass.

“In the top of the head is the seventh plane.  When the mind rises there, one goes into samādhi.  Then the Brahmajnani directly perceives Brahman.  But in that state his body does not last many days.  He remains unconscious of the outer world.  If milk is poured into his mouth, it runs out.  Dwelling on this plane of consciousness, he gives up his body in twenty-one days.  That is the condition of the Brahmajnani.  But yours is the path of devotion.  That is a very good and easy path.

“Once a man said to me, ‘Sir, can you teach me quickly the thing you call samādhi?’ (All laugh.)

Source

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Three types of Physician

“Again, you see, the quality of tamas can be used for the welfare of others. There are three classes of physicians: superior, mediocre, and inferior. The physician who feels the patient’s pulse and just says to him, ‘Take the medicine regularly’ belongs to the inferior class. He doesn’t care to inquire whether or not the patient has actually taken the medicine. The mediocre physician is he who in various ways persuades the patient to take the medicine, and says to him sweetly: ‘My good man, how will you be cured unless you use the medicine? Take this medicine. I have made it for you myself.‘ But he who, finding the patient stubbornly refusing to take the medicine, forces it down his throat, going so far as to put his knee on the patient’s chest, is the best physician. This is the manifestation of the tamas of the physician. It doesn’t injure the patient; on the contrary, it does him good.

Three types of gurus

“Like the physicians, there are three types of religious teachers. The inferior teacher only gives instruction to the disciples but makes no inquiries about their progress. The mediocre teacher, for the good of the student, makes repeated efforts to bring the instruction home to him, begs him to assimilate it, and shows him love in many other ways. But there is a type of teacher who goes to the length of using force when he finds the student persistently unyielding; I call him the best teacher.”
No finality about God’s nature

A BRAHMO DEVOTEE: “Sir, has God forms or has He none?”

MASTER: “No one can say with finality that God is only ‘this’ and nothing else. He is formless, and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he is one entity and the world another. Therefore God reveals Himself to him as a Person. But the jnani-the Vedantist, for instance-always reasons, applying the process of ‘Not this, not this’. Through this discrimination he realizes, by his inner perception, that the ego and the universe are both illusory, like a dream. Then the jnani realizes Brahman in his own consciousness. He cannot describe what Brahman is.

“Do you know what I mean? Think of Brahman, Existence-Knowledge-Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta’s love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn’t feel any more that God is a Person, nor does one see God’s forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his ‘I’ any more.
Illusoriness of “I”

“If one analyses oneself, one doesn’t find any such thing as ‘I’. Take an onion, for instance. First of all you peel off the red outer skin; then you find thick white skins. Peel these off one after the other, and you won’t find anything inside.

“In that state a man no longer finds the existence of his ego. And who is there left to seek it? Who can describe how he feels in that state-in his own Pure Consciousness-about the real nature of Brahman? Once a salt doll went to measure the depth of the ocean. No sooner was it in the water than it melted. Now who was to tell the depth?


Sign of Perfect Knowledge

“There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the ‘I’, which may be likened to the salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left.

“As long as his self-analysis is not complete, man argues with much ado. But he becomes silent when he completes it. When the empty pitcher has been filled with water, when the water inside the pitcher becomes one with the water of the lake outside, no more sound is heard. Sound comes from the pitcher as long as the pitcher is not filled with water.

“People used to say in olden days that no boat returns after having once entered the ‘black waters’ of the ocean. “All trouble and botheration come to an end when the ‘I’ dies. You may indulge in thousands of reasoning, but still the ‘I’ doesn’t disappear. For people like you and me, it is good to have the feeling, ‘I am a lover of God.’

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January 16, 2010(Below is the transcript of Satsang with Sri Sri Ravi Shankar.You can watch the Live webcast of future satsangs)

Q: Guruji, the way I feel so connected to you, do you feel the same?

Sri Sri Ravi Shankar: More than that. You know, connection means that there is a difference. I don’t feel connected for I don’t feel the difference. I feel you are a part of me.

Q: If truth is contradictory, how to find the truth?

Sri Sri Ravi Shankar: Truth is something you can’t avoid nor confront. There is no effort. Truth simply comes out. If you tell a lie, you have to manufacture. To tell a lie, a lot of effort is required. You’re feeling cold, you’re feeling hot, that is how you feel. No effort is needed.

Q: Even after surrendering problems, I worry about them. What to do?

Sri Sri Ravi Shankar: This is to say, ‘I gave it away’ and even after giving you say, ‘I have it with me’. If even after giving it away again and again, it comes back to you like a ball you again and again keep giving it away. Don’t give up until you have totally given up!

Q: What are the characteristics of an ideal devotee?

Sri Sri Ravi Shankar: (After a little pause) You are One. You don’t doubt that. And whatever additional quality you want to have, you can always develop.
• Someone who has a calm and serene mind,
• Wants to live in knowledge, has some knowledge and a desire for knowledge,
• No grudges, no hatred towards anyone,
• Has compassion.

Q: What do you expect from us?

Sri Sri Ravi Shankar: A lot. You live in knowledge, you keep smiling, you keep serving, you keep connected. I don’t expect – I know you will do it. Only I am impatient. I want you to do it quickly.

Q: Guruji, telling the truth causes problems outside and telling lie creates problems inside (us)? What to do?

Sri Sri Ravi Shankar: Solve the problem. Problems are to be seen as challenges. Someone who is brave like challenges and you are brave, I tell you.

Q: Guruji, when we say Jai Gurudev to someone, are we referring to the Guru in the person in front or we are remembering the Guru in ourselves?

Sri Sri Ravi Shankar: I leave it up to you, whatever you want. It has so many meanings – Hello, How are you, Good bye, Welcome, Thank you…So many words come in that Jai Gurudev. You want to say, ‘Oh my God’ you say Jai Gurudev, you want to say, ‘Oh I give up’ you say Jai Gurudev. It’s just become a habit. I don’t insist at all. You say whatever you want to say.

Q: Do I exist beyond body and soul? And if I do then in what form?

Sri Sri Ravi Shankar: Nothing exists beyond the soul. Beyond the body? Yes. When you realize, you see you are not your body and you will realize that yourself.


Q: Guruji, there are moments when I am enthusiastic, when I am very confident but there are two problems: 1. I forget things. 2. I fear of what happens if this state continues. This is predominantly from my wife’s side. What to do?

Sri Sri Ravi Shankar: I remember in one course a gentleman with his wife participated. At each knowledge point, the husband would say, ‘Look, I have been also saying the same thing.’ Like I said, ‘Forgive and forget’ and she would say, ‘I told you the same thing, now Guruji is also saying same.’ (Laughter) Itold him, these points are for you to apply and not to just pass on. Charity begins at home, Love begins at home. Start from where you are.

Q: I get physically attracted to many people. What to do? Is it ok to be physically attracted?
Sri Sri Ravi Shankar: If you see your mind, so many thoughts come. You can’t act on all the thoughts. If you try to act on all the thoughts, you end up in a mental hospital. Whether thoughts of attraction or repulsion come, you do not get attracted but you also feel repulsion for many people. For example, the mind says to strangle somebody, you have to act out of wisdom. You have to see what is right and what is wrong. You have to see what is evolutionary and what is not. You have to see what is giving you happiness in the long term and what is giving misery. You have to see what is permanent and what is temporary. That is discrimination, Viveka, is so important. Otherwise, it will be just senseless, thoughtless action leaving you in misery.

Q: We give so many botherations to you? To whom do you give all these botherations?

Sri Sri Ravi Shankar: That you don’t worry. I have a processing unit where all garbage gets processed to manure.

Reader: I am laughing a good joke.

Q: If atma (spirit) is neither created nor destroyed then from where do these new souls come? How is the population of the world increasing?

Sri Sri Ravi Shankar: My dear, so many animals are also getting extinct. Very few sparrows are left, many crocodiles are missing. Like this, many other species are missing. Just imagine. I think you will get the rest of your answer.

Q: Guruji, I do all practices when I am in problem but otherwise I stay away from path. What should I do?

Sri Sri Ravi Shankar: This you figure out. When misery comes, everyone thinks of God. But to one who thinks of God even when happy, why will misery touch him? There is an old proverb which says this Sukh mein simran sabh karein, dukh mein kare na koi,Sukh mein simran jo kare to dukh kahe ko hoyeThis applies to us also. When you are doing pranayama, Sudarshan kriya, when you are happy, then that happiness will continue.Today, there was an article in the paper which says that the only way to cure depression is by meditation. Anti-depression medicines will make the depression come back. There is a rebounding of depression with anti-depression medicines but with meditation there is no rebounding. Today millions of people are suffering from depression and they don’t know something like this exists. They don’t know there is a way which can make them free from depression. When you go back tell everyone about meditation. It takes one out of depression, suicidal tendencies. Look at Rashid (pointing to a youth who has come from Kashmir), he is smiling after 12 years and is now doing wonderful service also.

Q: When I come here I find so much peace and harmony. How can I take this same peace and harmony back to Kashmir also?

Sri Sri Ravi Shankar: You also come up with ideas, I will also think. More youth like you should come from Kashmir, experience this and go back and serve. We will start the Art of Living in Kashmir and make it big. If you all resolve, we will definitely do it. We can do organic farming there. We can train more teachers, all can heal and bless them, bring happiness in them. We already have a residential school there. We all need to do more and more.


Q: If something bad happens to a person we say that the previous birth karma is responsible. Will you please speak about that?

Sri Sri Ravi Shankar: ‘Paap kya punya kyat tu bhulade’Karam kar phal ki chinta tu mitade’Forget what is sinful and what is noble. Be free from the desire of the fruit of action. Don’t sit and worry too much about all this.I have spoken more on this in Celebrating silence (a book written by Sri Sri Ravi Shankar Ravi Shankar).


Q: It is said in the Gita, do your duty and don’t expect for the result. How to live this knowledge in normal life?

Sri Sri Ravi Shankar: Live naturally. All Art of Living points are from life’s experience. There is no effort in it. Do some meditation, yoga you will see how life has transformed effortlessly and automatically.

Q: Guruji, is it true you have some super power. You have stopped rain so many times just looking at sky, you can read thoughts.

Sri Sri Ravi Shankar: You know love is the most super power in this world and that power is with everybody, not only with me. When mind is free from lust, greed, possessiveness, arrogance etc., when the mind is in the pure form with which we were all born with, then nature listens to you. You are a child of nature and nature loves you. When that manifests, when you are clear then two things happen – your wishes get fulfilled and you can fulfill others’ wishes also. When you are content, that is when blessing happens, Don’t think only Guruji can do it. This is no achievement and no effort is required. That is natural from our state of being, that state of innocence. Most of us have lost it but I still haven’t lost it.

Q: How do you speak so sweetly always?

Sri Sri Ravi Shankar: It’s like asking jaggery, how can you taste so sweet? It’s the nature of the jaggery to be sweet. I don’t put any effort to speak sweetly. If I put in effort, it will turn to be salty. What I am, I speak the same. That’s why you find it sweet. And secondly, you are also sweet so you find me also sweet. If your mind is turbulent then even if I speak sweetly, you will find it salty. I also don’t know how to be otherwise. I am grateful that I never got an opportunity also to do something which is not in my nature. There was never a need to speak a lie or cheat someone. It has never happened that I pretend to be someone else which I am not. It doesn’t seem also I would be doing it in future. (laughter) But I don’t give any guarantee (more laughter). It hasn’t happened till now and God knows about future.

Q: Guruji I worked in a slum and I got so much happiness. I am feeling so blissful and life is so beautiful.

Sri Sri Ravi Shankar: Life is beautiful but we don’t crave for happiness: ‘Oh, life is beautiful. I want joy.’ When you are happy – serve.When you are sad – give up, have the courage to give up your misery. Adveshta serva bhutanam maitra karuna evacah|Nirmamo Nirahankarah samah sukah dukkah kshami||Lord Krishna tells Arjuna that one who is dear to me, who doesn’t hate anybody, who doesn’t have any ego – I, I, me. One who is calm in success or failure. Whatever he gets – sorrow or happiness – he takes it all with a smile. The Gita also talks about the three gunas – Rajas, Tamas and Sattva. What type of food you should eat, how the cosmos affects. Ayurveda, yoga, psychology, all these subjects are there. People from Tamil Nadu had come for the satsang.

Sri Sri Ravi Shankar welcomed them and introduced the Pongal festival which was celebrated on January 14. Pongal is the biggest festival in Tamil Nadu. The flavor of Pongal is a little bit salty, little sweet and is prepared with rice, dal (pulses), and turmeric in a clay pot and celebrated.

Sri Sri Ravi Shankar said: The Intelligent celebrate everyday Fools fight everyday

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Who Hates God ?

Worldly people’s indifference to spiritual life

MASTER: “Many people visit the temple garden at Dakshineswar. If I see some among the visitors indifferent to God, I say to them, ‘You had better sit over there.’ Or sometimes I say, ‘Go and see the beautiful buildings.’ (Laughter.)

“Sometimes I find that the devotees of God are accompanied by worthless people. Their companions are immersed in gross worldliness and don’t enjoy spiritual talk at all. Since the devotees keep on, for a long time, talking with me about God, the others become restless. Finding it impossible to sit there any longer, they whisper to their devotee friends: ‘When shall we be going? How long will you stay here?’ The devotees say: ‘Wait a bit. We shall go after a little while.’ Then the worldly people say in a disgusted tone: ‘Well, then, you can talk. We shall wait for you in the boat.’ (All laugh.)

“Worldly people will never listen to you if you ask them to renounce everything and devote themselves whole-heartedly to God. Therefore Chaitanya and Nitai, after some deliberation, made an arrangement to attract the worldly. They would say to such persons, ‘Come, repeat the name of Hari, and you shall have a delicious soup of magur fish and the embrace of a young woman.’ Many people, attracted by the fish and the woman, would chant the name of God. After tasting a little of the nectar of God’s hallowed name, they would soon realize that the ‘fish soup’ really meant the tears they shed for love of God, while the ‘young woman’ signified the earth. The embrace of the woman meant rolling on the ground in the rapture of divine love.

“Nitai would employ any means to make people repeat Hari’s name. Chaitanya said: ‘The name of God has very great sanctity. It may not produce an immediate result, but one day it must bear fruit. It is like a seed that has been left on the cornice of a building. After many days the house crumbles, and the seed falls on the earth, germinates, and at last bears fruit.’

Three classes of devotees:
“As worldly people are endowed with sattva, rajas, and tamas, so also is bakti characterized by the three gunas.

“Do you know what a worldly person endowed with sattva is like? Perhaps his house is in a dilapidated condition here and there. He doesn’t care to repair it. The worship hall may be strewn with pigeon droppings and the courtyard covered with moss, but he pays no attention to these things. The furniture of the house may be old; he doesn’t think of polishing it and making it look neat. He doesn’t care for dress at all; anything is good enough for him. But the man himself is very gentle, quiet, kind, and humble; he doesn’t injure anyone.

“Again, among the worldly there are people with the traits of rajas. Such a man has a watch and chain, and two or three rings on his fingers. The furniture of his house is all spick and span. On the walls hang portraits of the Queen, the Prince of Wales, and other prominent people; the building is whitewashed and spotlessly clean. His wardrobe is filled with a large assortment of clothes; even the servants have their livery, and all that.

The traits of a worldly man endowed with tamas are sleep, lust, anger, egotism, and the like.

Three kinds of bhakti

“Similarly, bhakti, devotion, has its sattva. A devotee who possesses it meditates on God in absolute secret, perhaps inside his mosquito net. Others think he is asleep. Since he is late in getting up, they think perhaps he has not slept well during the night. His love for the body goes only as far as appeasing his hunger, and that only by means of rice and simple greens. There is no elaborate arrangement about his meals, no luxury in clothes, and no display of furniture. Besides, such a devotee never flatters anybody for money.

“An aspirant possessed of rajasic bhakti puts a tilak on his forehead and a necklace of holy rudraksha beads, interspersed with gold ones, around his neck. (All laugh.) At worship he wears a silk cloth.

“A man endowed with tamasic bhakti has burning faith. Such a devotee literally extorts boons from God, even as a robber falls upon a man and plunders his money. ‘Bind! Beat! Kill!’-that is his way, the way of the dacoits.”

http://www.belurmath.org/gospel/chapter06.htm

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