Today’s subject of discourse is “Bhágavata Dharma”. The word “bhágavata” means “pertaining to divinity” and dharma means “inherent characteristic”, so Bhágavata dharma means “the way of life which leads to ensconcement in the supreme stance”. Dharma is a natural propensity, an inherent characteristic. It refers to a particular spiritual way of life. Each and every object in this universe has its own innate characteristic, or svabháva (Sva means “own” and bháva means “propensity”). The innate characteristic of fire is to burn whatever it meets. The innate characteristic of human beings is to practise spirituality. To make a clear distinction between spiritual practice and the other natural tendencies of mind in the mundane sense, such as eating and sleeping, the term “Bhágavata dharma” is used to describe the higher tendencies. Bhágavata dharma refers to the innate tendency which leads human beings towards the Supreme Entity, which arouses in them a spontaneous love and attraction for the Supreme Entity. In fact, in each and every human being there is love and attraction for the Supreme Entity. The human being who does not feel this attraction hardly deserves to be called a human being. Such a being is no better than a sub-human, although in human form. It is bhágavata dharma that clearly distinguishes human beings from animals. Even a thief who feels love for the Supreme Entity in the core of his heart, merits being called a human being. But a so-called virtuous person or a man of knowledge who feels no love for the Supreme Entity should not be considered a human being, because in such a person human dharma is wanting. Human beings are characterized by their bhágavata dharma. They have a spontaneous attraction for the Supreme, which non-humans do not possess. Hence, human beings have a glorious existence; animals do not.

Áhára nidrá bhaya maethunaiṋca sámányametad pashubhiirnaránám;
Dharmo hi teśamadhiko visheśo dharmena hiináh pashubhih sámánáh.

This shloka clearly illustrates that human beings devoid of bhágavata dharma are just like animals. I have already said that if human beings lack bhágavata dharma they are actually worse than animals. Animals do not have a developed intellect or consciousness; human beings do. If human beings fail to utilize their developed intellect and consciousness, choosing to avoid the pursuit of bhágavata dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to bhágavata dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of bhágavata dharma. The easiest and most natural way for human civilization and humanity to grow is through bhágavata dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must uphold bhágavata dharma.

Bhágavata dharma is dependent on three factors: vistara (expansion), rasa (flow) and sevá (service). The literal meaning of the word vistára is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of Bhágavata dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well as in the society at large.

When the mind is confined within the narrow limits of pettiness a polluted atmosphere of sin spreads all around. But when the human mind expands, the effulgence of virtue becomes increasingly manifest and humanity is exalted to the heights of divininity.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

Viśńupuráńa –Trans.

[This universe is nothing but the expansion of all the fundamental factors of Viśńu. Hence, wise people identify this whole universe with their own self.]

Only human beings can expand their minds because only they have the opportunity to follow bhágavata dharma. Now the question is, how can human beings follow bhágavata dharma, and when should they begin?

Human beings should practise bhágavata dharma from their childhood, from the age of five. Human life is more valuable than the lives of other creatures. Hence every creature unconsciously yearns to attain a human frame because only with a human frame is it possible to practise spirituality and perform noble deeds. The scriptures state that the practice of bhágavata dharma should commence at childhood. Those who embrace bhagavata dharma look upon this entire creation as a manifestation of Viśńu (Parama Puruśa). A small effigy of Viśńu is not the real image of Viśńu for them. They love the manifest form of Viśńu because they are in an inextricable relationship of love with Parama Puruśa.

Anayamamatá viśńoramatá premasaḿgatá.

The exclusive love for Viśńu can be called prema or divine love because one is in love with the Supreme Entity in whose mind resides the entire universe. By creating the quinquelemental world He bas made Himself accessible to His created objects. Even a small blade of grass is His creation. Hence the followers of bhágavata dharma who expand the mind, will certainly see every object of this universe as an expression of their dear Lord. They will therefore show equal respect for each and every entity.

A religion or cult which does not encourage spiritual elevation but keeps the human mind confined to narrow limits, and depicts God in various imaginary forms, is far removed from bhágavata dharma. In bhágavata dharma there is no scope for differentiations and distinctions. The religion or philosophy which causes the human mind to become so analytical that it distances itself from the one integral Entity is contrary to bhágavata dharma. Those following bhágavata dharma strive to create unity and synthesis in the midst of disunity and analysis.

The second factor is rasa, or flow. Whatever is happening in this universe, whether natural or supernatural, is due to Cosmic Will. Everything depends on His grace. Whatever human beings think, say or do is only possible due to Cosmic grace. This entire universe is a Macro-psychic conation – everything originates from the thought waves of the Macrocosm. Thus He witnesses everything at the same time.

The major difference between the unit mind and the Cosmic mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cosmic mind nothing is external – this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalization various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Puruśa. But mental waves, created by various thoughts, are the svarasa of microcosms.

Microcosms differ from one another due to the differences in their individual flows. All microcosms want to move according to their own individual flows. They endeavour to direct their internal thoughts and actions according to their individual flows. That is why the thoughts, actions and lifestyles of microcosms are so diverse. When you walk along a road a cobbler looks at your feet, a washerman looks at your clothes, and a barber looks at your head. The difference in their outlooks is due to the difference in their individual flows.

All microcosms create their own individual flows, in adjustment with the Macrocosmic flow. Hence the individual flow of every microcosm is directly controlled by Parama Puruśa. I have often said that Parama Puruśa is not guided by your intellect or desires, but moves according to His own wishes. You will never have any opportunity to question Him. You will have to move around Him, whether you like it or not. If your individual flow does not maintain an adjustment with the Macrocosmic flow your longings will never be fulfilled. Everyone longs to attain so much but only attains a fraction of what is desired. If one’s longings are not in perfect adjustment with the Cosmic waves one can never attain success.

Kii habe iccháy iccháte kii hai
Krśńa icchá viná phal phalená

[Does individual desire have any value? Without the approval of the Supreme Entity nothing can succeed.]

You wish to attain something, but if your desire is not approved by the Supreme Entity, then you will not attain success in your mission. This is the second factor – rasa tattva of bhágavata dharma. What is rasa tattva? When human beings are in deep love with Parama Puruśa they begin to know His nature and follow His will accordingly. Such individuals become invincible and victorious in the world. Most people are overwhelmed by His greatness, but sádhakas know the secret of becoming great. Thus the basic spirit of rasa sádhaná is to direct one’s individual desires and longings towards Parama Puruśa. Only in this way can a sádhaka achieve fulfilment (rddhi) and success (siddhi). In the scriptures this has been called rásaliilá. Created beings, will have to move according to the Cosmic will; there is no other way. Learning, intellect and personal status become meaninngless unless they are directed towards Parama Puruśa. After realizing the Supreme truth intelligent people start moving according to Parama Puruśa’s desire, saying, “Oh Parama Puruśa. I have nothing to ask of you. Let thy will be fulfilled. I want nothing else.”

The third characteristic of bhágavata dharma is selfless service (sevá). When you offer something to a person and expect to receive something in return, it is a sort of commercial transaction. But when you have no desire to receive anything in return for services rendered it is called true service, and here lies the basic difference between true service and commercial transactions. You might have seen newspaper advertisements in which a certain company says it has been rendering service to the people over a long period of time. But the question is, can any commercial institution truly “serve” the people? Are they not merely involved in a commercial transaction of one form or other?

Service can be of two types: internal and external. This entire universe is the expression of the greatness of Parama Puruśa, and therefore, whatever a person does for a particular living being is as good as rendering service to Parama Puruśa. Wherever you are, and whatever you may be, whether you are leading a family life or the life of a recluse, you need to serve all created beings for they are the veritable expression of the Supreme Entity. While serving living beings one should never allow a feeling of vanity to develop. One should always remember that one is serving Parama Puruśa and none other. Had Parama Puruśa not come in your contact in the from of living beings, you would not have an opportunity to serve Him. He comes to you as a sick person or as a beggar to solicit your assistance. Naturally you are more grateful than the person you serve because Parama Puruśa has given you the opportunity to serve Him. Thus everyone should render external service.

Japakriyá and dhyána should also be practised with the ideation that one is serving Parama Puruśa. This is internal service. If this is done one will achieve intense psychic concentration. Of course one must serve without expecting any reward in return. If this spirit of service is fully awakened during japakriyá one will attain eveything. A service-minded sádhaka can attain liberation merely by repeating naina mantra, but a Yoga who performs higher spiritual practices will attain nothing in the spiritual sphere if he or she shuns service.

If internal service is not rendered properly, true external service becomes impossible. Hence it has been said,

Atmamokśárthaḿ jagaddhitáya ca.

Individual salvation is also a service to humanity. Internal service (átmamokśártham) leads to fulfilment or immortality; external service (jagaddhitáya ca) leads to universal welfare. Thus both internal and external service have equal importance. External service purifies the mind, and with a pure mind one is more capable of rendering service to one’s iśt́a. Every sádhaka should render both types of service.

The mind thinks; it creates micropsychic waves. The merger of micropsychic waves into Macropsychic waves is a natural process. This merger is possible for every human being in the rendering of external and internal service. Thus bhágavata dharma is a social dharma, a human dharma that easily can be followed by all. Whether people are aware of it or not, all are moving towards the nucleus of bhágavata dharma. Everyone’s individual journey ultimately terminates in Parama Puruśa. Just as the earth is moving around the sun, and the moon around the earth, similarly every individual human being is moving around Parama Puruśa. Your sádhaná is nothing but an attempt to reduce the distance between yourself and Parama Puruśa.

One’s nerve cells, glands, and sub-glands are created according to one’s individual flow. In fact, various structures are created based on this individual flow. The various thoughtwaves of the mind are all identified with the individual flows. All microcosms, knowingly or unknowingly, are rotating around the nucleus of the Cosmic Cycle. No one is separated from the Supreme Entity. Living beings attain different physical bodies according to their respective psychic waves. And with their individual minds and bodies they move around the Cosmic Cycle. This movement continues as long as they feel that they are separated from Parama Puruśa. But as soon as the tiny drop finds the vast ocean it automatically merges in that ocean. The distance between the two is removed and there remains no separate existence for either. The two become one. But until that final union is achieved unit beings will have to move like bullocks trudging around the oil mill.

When sádhakas establish themselves in bhágavata dharma, by virtue of vistára, rasa and sevá, their journey comes to an end. They become one with the Nucleus, one with Parama Puruśa. At that stage they realize the secret of the divine sport of Parama Puruśa. This is the true dharma of human beings – bhágavata dharma.

In the Giitá Lord Krśńa said that to pursue one’s own dharma is the best and safest path, whereas the pursuit of other’s dharma is extremely dangerous. The endeavour to satisfy physical needs is common to both humans and animals, but this endeavour alone does not lead to supreme welfare. Rather, if people become totally engrossed in gratifying their crude desires, they will most probably become extremely crude. Hence, although bhágavata dharma is human dharma, and is a somewhat difficult path, people should follow this path, and not the path of animal dharma. If they do follow animal dharma their rapid degeneration is inevitable.

One should remember that here dharma does not refer to any particular religion. These religions have nothing to do with one’s svadharma, with the pursuit of one’s innate characteristics. Unfortunately, this is how the Giitá bas been misinterpreted by a section of the people. The dharma of all human beings is one and indivisible, and that dharma is bhágavata dharma. Establish yourself in that dharma and your victory is assured.