Bengalis are naturally religious; capitalizing on their profound devotion, reverence, and faith, what passes for religion in society today is what the Vedas call 'aghatan'—the unnatural. What is this business of sentiment if not aghatan? Taking advantage of common people's sentiments, a group styled themselves as 'gurus' and 'great ones.' Among them, a few appointed disciples and followers, then began thinking with business acumen about how to increase their own wealth—exactly like bidding up prices at an auction.
Having settled the internal distribution beforehand, the theatrical performance continues outside. Through various supernatural acts that amaze and bewilder people, through all sorts of auxiliary activities to win their hearts, they try by hook or crook to increase their following of devotees and disciples. These days, in many places, they're even using representatives to expand their numbers. All of this is 'aghatan.'
You must have heard of it, perhaps even received one of those postcards—bearing the name of such-and-such baba or some ascetic, with a divine oath declaring: "Upon receiving this card, copy it nine times and send to nine people, and within nine days you'll receive good fortune; if you don't, great calamity will befall you within nine days." People's minds are so bound by superstition that though they understand perfectly well it's nonsense, many still write those letters out of fear and dread.
Whatever happens according to nature's own natural course is an occurrence. What is forcibly made to happen with deliberate intent—that is aghatan. It's not hard to see that this letter-writing business is a purposeful affair! Either it began to promote some baba on a mountain, or to keep the postcard business running by exploiting people's sentiments. Where buying one postcard a month would suffice, now they have to buy ten. It's done to serve their own purpose. Though we understand this, we still can't break free from these superstitions today.
This is what happens with just the pressure of one oath! At religious sites, the situation is even worse. Taking advantage of the sentiments of simple, innocent, well-meaning people, they frighten them with misfortune, karmic consequences, planetary influences, dream-visions, and so forth, then in the name of peace-offerings, amulets, and talismans, how much aghatan continues! What schemes, what machinations begin—promises of salvation, heavenly abode, happiness and peace. It's as if there's competition to see who can outdo whom! Some build monasteries, some temples, others ashrams.
Let's see more examples of where this religious business has reached. All children naturally have sentiment toward their parents. This sentiment intensifies after their passing. Perhaps some child went to offer ritual rice-balls to his father, only to be told: "You need this, you need that, you must have this, you must have that." At first he gladly complied. But as the ritual began, he saw that from the road to the temple, at every single door, a hundred people stood with outstretched hands. Each one saying: "Without giving this, your father won't find peace; without doing that, the water in your hands won't be purified." It's about one's parents—what if they truly aren't saved without giving! So despite the hardship, he kept giving.
Even that wasn't the end. After giving and giving, he finally reached the sweeper's hands. The sweeper declared: "Without taking a beating from a broom, your sins won't be removed, your father won't find salvation." Here too, the same business of sentiment. The child thought: I've done so much, spent so much, satisfied so many demands—will everything stop just for one beating with a broom? If this will liberate father, then why not one beating—why not two or four? But even that wasn't free—the broom beating required something in return.
Think about where all this has reached! They contemplate what will strike people's hearts, what will trap them in obligation, then through various tricks and schemes, they continue this business of sentiment. As a result, many truly saintly people—those who are genuinely great, generous, selfless, and devoted to service, who are ascetics in mind and spirit—even they are falling into the fraudsters' trap today. When they cry out trying to warn everyone that the country is becoming a land of fools, urging people to be careful now, many again think this too might just be another business ploy.
But it's not so. The country has indeed become a land of fools. Lion cubs have been turned into sheep. There's that story about a kingdom where human sacrifice was practiced. The king captured two foreigners to sacrifice. The two friends wondered how to escape! They consulted all night. In the morning, the king's men came to take one to the altar. They arrived to find the two friends in heated argument—one saying "Today I'll go to the sacrificial ground," the other saying "No, I'll go." The argument escalated to blows. The king, hearing the news, rushed over. When he inquired what was happening, both friends folded their hands and said: "Your Majesty, last night we both dreamed that whoever is sacrificed today will have eternal residence in heaven." Then both embraced the king's feet, pleading: "Sacrifice me today, offer me on the altar." The king thought: Others will be sacrificed on my altar and go to heaven? Well, wait a moment. This is the opportunity! Then he himself bathed, put on pure clothes, and laid his head on the altar.
...This is our country, and these are our people. So foolish, so simple, so god-fearing that they can't even distinguish what's true from what's false. Whatever they're told to understand, they understand. Taking advantage of their good nature, patting them on the head, so-called holy men and ascetics increase their own wealth while creating more beggars.
In the Vedas, the titles 'ashram,' 'sadhu,' 'sannyasi,' 'bhogi,' 'mahan,' 'udar,' 'birat' are not used to refer to any particular person, object, or place. All these words exist in the Vedas; their qualities are described in various verses. Wherever we can see these qualities properly manifested, we can honor that person or thing with such titles. Take the word 'ashram,' for instance. The Vedas say that wherever shelter is found, that is an ashram. In that sense, parents too are an ashram. Whatever the mind takes refuge in, that is a temple. Family life is the supreme temple.
Living righteously is itself sannyasa. For this, one need not shave the head, wear ochre robes, or apply sectarian marks. Whatever state someone may be in, whenever, however—if a person lives righteously, the Vedas call him a sannyasi. This is how the words 'tyagi' (renunciant), 'udar' (generous), and 'mahan' (great) are used in the Vedas.
One who can give everything unhesitatingly for others' welfare, without thinking of their own joy or sorrow—that person is a tyagi. No matter how much charity they perform outwardly, if they keep their own interests secure inside, they can never be called a tyagi or yogi. A mother is a tyagi to her child. Because she thinks more about her child's food and clothing than her own. For her child she can do everything, she doesn't hesitate even to give her life. This isn't merely duty—this is her joy. This unhesitating, joyful sacrifice of mind, life, strength, and capability for others' welfare—this is the state of the supreme tyagi or yogi. In that sense, a mother is the supreme tyagi and holy woman.
Thus, one who like a mother can consider all humanity as their own children and dedicate everything for their welfare—they are udar and mahan, they are the true sannyasi. For this, one need not go to the forest separately or take up a staff. Everyone's mind contains love, affection, and generosity for their children. If these can be spread from narrow confines to universal scope, no other worry remains. One who attempts this is a sadhaka. You might say: I don't feel as much affection for others' children as for my own. What can I do?
This is very true—parents will do more for their own children than for their siblings' children. Again, the percentage of love decreases further for cousins' children. What can be done in such cases? What happens in a joint family? Rice and vegetables are cooked in one pot for everyone, and everyone's meal is served from there. Since everyone consumes the same food, no one can adulterate it. Because if they add adulterants, they and their own children would have to consume that same adulterated food, so they can't even think of adding anything harmful.
In exactly the same way, everyone's love and affection, and love for everyone, must be gathered in one place. From there, let streams of affection and love flow equally in all directions for everyone. Then the dam of problems will be swept away by that very current. The Vedas contain similar suggestions. It's said there that everyone's earned wealth and grain should be stored in one place. From that common place, let each take according to their needs. As a result, no one will be able to adulterate anything. Because whoever adulterates will have to take from the same place again. So thinking of themselves, they won't want to harm others.
…just like this enormous life insurance business operates. Since it's well known that no one can easily give up their own life—this simple truth allows life insurance companies to take such financial risks. After collecting a few hundred rupees in premiums to insure thousands of rupees, companies don't send people to follow their clients around…to find out where they went, what they ate, and so on! They know that everyone will indeed protect their own life. There's no need for surveillance.
Everyone has love for the 'self'—that is, affection for oneself. If this circle of self or kinship can be drawn larger, that is, if its boundaries can be extended much further, then everything will fall within oneself. For instance, I feel good about the people in my family. If I broaden this thought a little more, I'll feel good about all the people in my village. If I think of myself as Bengali, all the people of Bangladesh will seem like my own. Expand 'mine' even further—think of yourself as Bangladeshi, not merely Hindu, Muslim, Buddhist, or Christian—and then all the people of Bangladesh become your relatives. Expand your mind even more; take it beyond borders, and then you become a citizen of the world, with all humanity as your kin.
Keep stretching your mind this way; you'll see that you're feeling love for everyone, everyone seems good to you, each person feels like your own, everyone is coming within your circle of kinship. When everyone thinks of everyone else as their own in this way, there will be no problems left.
You can understand how distorted true religion has become from just one example. Thousands of people are moving forward singing kirtan. The verse they're singing is, "You who save the fallen shall be the savior." The people in front are singing correctly, but those in the back are singing, "On the twenty-fifth there will be a Varuni festival." They're keeping time to this very song. As new people join the procession, they all shout and sing this same song. Everyone is so enchanted and intoxicated by the melody and catchy verse that it doesn't occur to anyone that this isn't a kirtan verse, couldn't possibly be one. It's amazing to think how many people lose everything by going off-beat in the rhythm of the crowd.
The one or two whose minds realize this can't be right, they then call it "commercial dealings," "business," and so on, and simply leave the procession. In our country, 'religion' has reached this state today; "saving the fallen" has become "festival celebration." This is why the name of religion today creates fear, terror, and doubt in many minds—they avoid it. Some dismiss religion entirely as false and hypocritical. And most people are so preoccupied with its distorted form that when you try to tell them anything, they come at you with fury. But truth must be rescued. So those who are in this field must take responsibility. Whatever subject someone is experienced and expert in, their words and thoughts are that much more trustworthy and acceptable than others', because ordinary people speak from imagination and assumptions.
True religion is not a thing of fear, true religion is not a thing of imagination, true religion is not an illusory thing, true religion is not unnatural either. What we see today in the name of religion is a distorted form of religion. Everyone is so intoxicated by this distorted form that the true form is no longer visible. What goes on today in the name of religion is actually wrong. The moment you realize this isn't right, you should understand that there must be something that is right. How did the wrong thing come about? Whenever you see a shadow, you'll know that light must surely exist. You have to find that light. If you turn away and leave upon seeing the shadow, you have to abandon the light as well.