Happiness Beyond The Senses

1:43Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare. I think it's not the way. Oh, what do you want to do? Sounds in the route, half on the handy. The low shit died.

7:23Now we'll take that. So

Defining yoga and eternal happiness

8:15I shall say some of the uh verses from Bhagavad-gītā. She deals in the yoga system. In your country, yoga process, at least this one yoga is very popular. Uh, yoga means connected. Viyoga means disconnected.

8:58So yoga and viyoga. When we disconnect our uh relationship with this material world, then we connect our relationship with the Supreme Lord. That is yoga.

9:29For long this time, you was... that is that you are habituated to something, maybe good or bad, but if you find out something better than that engagement, you accept. Very unit.

9:49For example, suppose I am being employed in the office, I'm getting $500 per month. But if I get a better job, I can draw $1,000 per month. I give up. Follow the start, that is our nature.

10:14So the yogī means he wants permanent happiness. Everyone searching after happiness. Because happiness, our right, we are living soul, part and parcel of God. God is happy. You see, Rādhā-Kṛṣṇa, how happy they

10:57are. That is original happiness. Here also we are trying to imitate. Rādhā, young boys and girls, they intermingle, they also embrace, they also kiss, but where is happiness? That is to be understood.

11:28So the Bhagavad-gītā gives indication that sukham. Sukham means happiness. Sukham ātyantikam yat. Ātyantikaṁ. That which should not end. Should continue. We want that. Any happiness we want is to continue.

12:03That happiness there, that is the standard of happiness: eternal happiness is there, in Krishna, the Supreme Absolute Truth. In the Vedānta-sūtra it says: Ānandamayo 'bhyāsāt. Ānandamaya. He is all happy.

12:26There is no question of unhappiness. And we being part and parcel of Krishna, our nature is also like that. It may be small. It may be very small, but my nature is the same.

12:45Like this Pacific Ocean: you take a drop from this Pacific Ocean, the constitution is the same salty taste. Similarly, we are part and parcel of God, Krishna.

Purifying the soul and senses

13:05Krishna says: mamaivāṁśo jīva-loke. These all these jīvas, they are My part and parcels. So how the part and parcel can be of other quality? It is not possible. The gold and gold particles must be the same quality.

13:31The value may be different, the quantity may be different, but the quality is always the same. But Bhagavad-gītā says that if you want happiness, then you must be uncovered.

14:00Uncovered means without being covered by these material encasements, this body encasement. Sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam. Atīndriya. Indriya means senses. We want happiness by using these senses.

14:27But the real happiness is atīndriya, means the purified condition of the senses. Like my eyes are the senses, the function is to see very beautiful things. That is natural. But in the eyes, a disease of cataract is there.

15:00You can't see. The senses are there. Somebody is looking. A blind man, covered with cataract, He sees the eyes are there. Why he cannot see? Because the cataract is there. Therefore, happiness is there.

15:23But because we are covered by these material senses, we cannot taste it. We try to taste it. But we are becoming baffled. Because it is common. So it should be uncommon. That is bhakti-yoga process.

15:43It is uncovering process of the senses. Not that killing the senses. Anatila.

Comparing spiritual philosophies and practices

15:55We stop the use of the senses. Buddha philosophy, impersonal philosophy. Because we have got very bad experience of personal senses, personal love, we think sometimes that may be impersonal. No, that's not happening.

16:21Because by nature you are a person, how can you become impersonal? It is not possible. By force, if you try to forget your personality by zero, there is agitation. We cannot stay.

16:45Bhāgavata says: ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād, aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṁ padaṁ tataḥ. Aravinda means lotus. Akṣa means eyes. They see how beautiful Krishna is. Yes, like lotus petals.

17:30So Krishna is addressed as Aravindākṣa. And alas, because this is being addressed by the transcendentalists, the yogis, the jñānīs and the karmīs are the rest, and the karmī and the jñānī. This karmī means ordinary worker.

18:03Just like ordinary man, they are trying to find out happiness. Buy nice car, make nice road, buy nice electricity, nice kind of home, and like touring, wandering, yeah, yeah, yeah, yeah. Why? Happiness?

18:25That is karmī's happiness. And jñānī means when he is disgusted that throughout my whole life I have been on the road and seen naked dancing and all these things. But what does that mean?

18:44Then he becomes little sense than the ordinary man. He does that. There is no happening. So give our body. No more bad thoughts. Lie down on His feet. No more title. That is another negation.

19:09First of all, we try to enjoy the material world. When you become back home, then make it nil. That's another. That is called getting to make everything negative, real, void, in fact. Again,

19:35yogi — yogi means know there is God within my heart, find out by meditation, the yoga process. Then I'll be happy. Yes, you'll be happy. You actually... īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati and Paramātmā.

20:07If you can find out and we can transcend to see Him in, with that practice, it's meant how to become happy. That is meant to advising Arjuna that he became happy by the yoga process, and he's giving it in the start. And yogi,

Requirements for authentic yoga practice

20:42yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ, śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati. You cannot pass the yoga with many bhoga. This doesn't. Not even in the city.

21:19We have both the history of yogis, so many yogis in India. They go to Himalaya, secluded. That's not yoga. That is a show-bottle. That is not real yoga.

21:47Somebody can't, "Yes, I shall teach you yoga. You come, come to my yoga class and you pay me and I shall teach you some pressing our nose and this and that." These are both. Yeah, it is stated. And the Bhagavad-gītā...

22:06We should bring Bhagavan, God, as well. He cannot say anything which is... As He says, first of all, tyaktvā dehaṁ punar janma naiti. Yadā cittam ātmani nirāśīḥ parigrahaḥ.

22:31Nirāśīḥ means eating practically nothing. Practically nothing. Then yogī, they used to practice yoga simply by eating leaves of the tree for six months. Not six months, and for one month.

23:00Pakva-parṇa, if we are to practice by eating leaves of the tree. Then simply water. Then simply air. Then practice knowing nirāśīḥ.

Renunciation and detachment of saints

23:18The Raghunātha dāsa Gosvāmī, one of the disciples of Caitanya Mahāprabhu, he practiced. He was a very rich man's son.

23:31So when he left home, his father was observing that "My son is becoming unattached to this material world."

23:46He was a very big zamindar, landholder, and and therefore his mother, his father got him married with a very beautiful wife and gave him a nice building, a nice house, everything.

24:08See, his father was trying to make him attached to this material life. But he was by nature renounced, he did not like. So one day the father and mother were consulting. Mother and father, so much property.

24:35They were observing that his son is not paying attention. So mother was advising that "You bind him with shackles so that he may not go."

24:50The father said that "I have given him the best shackles, a very nice beautiful wife, and he is not attracted. What these iron shackles will do? It is not possible. It was... I am sure he's not going to stay at home."

25:12So he was very much guarded so that he may not go. But one day, he was also intelligent. The son of the intelligent father is also intelligent. But he sleeps. He sleeps early one day.

25:31And early in the morning, he slipped from the home and through the jungle, he went to Jagannātha Purī to Caitanya Mahāprabhu.

25:40So when the father saw that the son is gone, every day he could have had that, that... it is no use to fetch him out to be the bad. So better send him some money and some servants so that he may be comfortable.

26:06So he sent four servants, and five hundred years ago, 400 rupees per month. This was being sent, 400 rupees per month, and the four servants.

26:27So he wrote a letter: "My dear son, I know you do not like to stay, but I want to see that you live comfortably. Don't take too much pain. Do not become a vānaprastha. It will be very much painful for your body.

26:44You are not accustomed in this way." So he consulted. Consulted with himself: "All right, take this money."

26:58So how he was spending money? He was inviting all sannyāsīs every month and giving nice feasts, and Caitanya Mahāprabhu was also being invited.

27:14So after some days, Caitanya Mahāprabhu asked his secretary, Svarūpa Dāmodara: "Well, Svarūpa, nowadays I don't get the invitation from Raghunātha." Raghunātha dāsa Gosvāmī. There are six Gosvāmīs.

27:33One of them is Raghunātha dāsa. Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, dāsa Raghunātha. There are two Raghunāthas. One was Bhaṭṭa Raghunātha, Raghunātha Bhaṭṭa,

27:50and another Raghunātha, he was Raghunātha dāsa. So Svarūpa Dāmodara informed that he has rejected his father's money. He has asked his servant to inform his father that: "You go home and ask my father don't send anybody.

28:15It is my bhram. I renounced, I live on the contribution from all. This is not renunciation. I am an idiot. I must depend on Krishna. If Krishna sends me some food, I shall eat."

28:37So when Caitanya Mahāprabhu was informed that he has rejected his father's money for his livelihood, he stands on the staircase of Jagannātha Temple at night when the pujārīs go in with the bhikṣā-prasāda, yes.

29:03Set them out immediately, very nice. Yes, the director is by that money that night. Then Caitanya Mahāprabhu was always praising Raghunātha dāsa. Because Caitanya Mahāprabhu, he knew that this boy is very sincere.

29:29And so gradually let him come to the highest perfection and stage. So one day he was asking his secretary, "I don't see Raghunātha standing on this staircase of the Jagannātha temple."

Simple living and spiritual discipline

29:45So he said, "Yes, I hear he has given up this." He thought that this is the business of a prostitute. And he's thinking, 'This man will come to me, this man will come to me, this man will come to me.' So

30:06he thought that, 'You think that I get some food from this man, this man, this man.' No, I don't want it. Then, how is he living?

30:18Now he is living collecting some rejected rice in the kitchen, because in the kitchen they have a channel.

30:31Some foodstuff falls down on the drain, and when it is washed, Raghunātha dāsa was collecting those refused foodstuffs and boil it. In this way, after the mind of taking the Mahāprabhu, he went to the Vṛndāvana.

30:58There also he practiced the same thing. And gradually he reduced the foodstuff, say, just this much quantity of buttermilk every alternate day. Every alternate day. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau.

31:37And āhāra means eating or collecting. Nidrāhāra-vihārādika-vijitau. So nidrā-āhāra-vihārādika-vijitau. Sleeping, eating, and sense enjoyment. This is called vijitau. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ.

32:06Saṅkhyā-pūrvakam means numerical strength. You have not only chanting under certain numerical strength. We have advised our students to chant at least 16 rounds. This is the minimum. Because we are not so advanced.

32:29But they were chanting 300,000 names. Not 16. That 16 rounds, it is about 25,000 names. So if you increase, uh, it can go to any amount.

32:51Raghunātha dāsa Gosvāmī was chanting not only beads on numerical strength, he was offering obeisances so many times. Paṇḍita has seen when he was offering obeisances this way, he was putting one stroke. Uh, again this way.