Shrii Shrii Anandamurti on Bhakti – Spiritual love…

LOVE – THE ESSENTIAL PREREQUISITE

As you know, the curry, even if it is prepared with
maximum care in all other aspects, can not be treated as a
palatable dish if there is want of salt in it. Similarly,
all human endeavors to find out a link between the finite
and the infinite fail, if there is want of devotion in them.
Take the case of Karma. The aspirant is a Karma Yogii, but
all his Karmas are sure to fail if there is want of
devotion.

A Karma is glorified only when it remains
associated with devotion and love for the Supreme.
Otherwise, a Karma becomes a mechanical one, and the little
bit of introvertiality that one possesses in the rudimental
stage, disappears after a short while and the movement
becomes purely extroversive one. That is, human existence
itself becomes a machine. So one can not achieve the Supreme
Goal by dint of one’s Karma, when the said Karma is not
associated with devotion or love for the Supreme.

And now let us see what happens if one is engaged in Tapasya.
‘Tapasya’ means freely undergoing hardship in order to reach
the goal within a short while. Now what does happen if,
while doing this Tapasya; there is no love for the Great?
Such Tapasya is nothing but a misuse of time. Tapasya
without love is a misuse of time and will have an adverse
effect on the physical body and also on the psychic body and
the result is definitely bad.

What is Yoga? “Yogashcittavrttinirodhah”. Yoga is suspension of all the
psychic propensities. Now if, during the suspension, this
period of suspension, there is love for God, then all the
suspended propensities rest on the Supreme Entity. Suppose,
one is a great Yogii but if there is no love for his goal,
then those suspended propensities are finally converted into
crude matter, that is, the subtle human existence becomes
like iron, it becomes like wood, it becomes like sand.
What a deterioration! What a downfall! This particular type
of yoga where a yogii does not bear love for the Supreme
Entity is called `Hatha Yoga’ in Samskrta. It is dangerous
for the human elevation.

`Hatha’ comes from `Ha’ and `Tha’.
`Ha’ represents `Surya Nadii or Ida Nadii’ and is the
acoustic root of physical force. `Tha’ represents `Candra
Nadii or Piungala Nadii’ and is the acoustic root of the
mind. So `Hatha’ implies forcible control of mind by
physical force. In popular parlance whenever something
happens very abruptly or all of a sudden we use the word
`Hathat’ i.e., `Hathena kurute Karma.’ Obviously a
practitioner of `Hatha Yoga’ can not attain liberation.

Suppose, a man has no devotion or love for the Supreme, but
he is a Jinanii, an intellectual. Others recognize the fact
that he is a really great Jinanii, he knows this and he know
that. But Jinana without Paramatma is like the skin of a
banana. It is not the real banana, it is the skin of a
banana. One will get no taste from it. His knowledge is not
Paravidya, his knowledge is Aparavidya., that is, his
relative knowledge pertains to the crude materialism. This
type of crude material knowledge concerned with the crude
materialism has done much harm to human society during the
last one century. It has misguided the entire human society,
it has converted human beings into animals, and animals also
have been exploited by the propounders of these crude
philosophies.

“Preyaskara Ya buddhih sa buddhih pranaghatinii
Shreyaskara ya buddhih sa buddhih moksadayinii”.

It has been said that all knowledges – `Para’ and
`Apara’ are just like a very big ocean of milk. Now, after
churning the ocean of milk, what do you get? You get butter
and butter-milk. After churning this type of ocean the
butter portion has been enjoyed by the devotees and the
butter-milk portion is left for the Jinaniis. Intellectuals
fight amongst themselves regarding the ownership of that
butter-milk portion. And finally not even that butter-milk
is enjoyed by them, because before they come to a decision
as who is to enjoy that butter-milk, the butter-milk gets
deteriorated, goes rotten.

There are many categories of Bhakti. Amongst them the main three
types are Tamasii, Rajasii and Sattvikii Bhakti. Tamasii Bhakti means
static devotion. It is not actually Bhakti because the unit’s
desire is for his or her enemies to be destroyed. Since
Parama Purusa is not the goal, it is sure that he or she
won’t get Parama Purusa.

Rajasika Bhakti means mutative devotion. In this form of Bhakti, one
wants physical property. So one may or may not, as a result of this Bhakti
gain prosperity, but it is sure one won’t get Parama Purusa,
because Parama Purusa was not the goal.

In the case of Sattvikii Bhakti, or sentient devotion, the goal is Parama
Purusa. Sadhakas should aspire for Him and Him alone, and
this is the Supreme Goal of all human endeavors.

Shrii Shrii Anandamurti, Patna, September 13, 1978

Ananda Vacanamrtam Part 2-discourse 42

Bhakti – Devotion 2: by Shrii Shrii Anandamurti

The following is a Spiritual Discourse on Bhakti – Devotion,
by Shrii Shrii Anandamurti

DEVOTION

It has been said in Bhakti Shastra
“Bhaktir bhagavato seva. Bhaktih prema svaru’pin’ii.
Bhaktir ananda rupa cha. Bhaktih bhaktasya jiivanam.”

What is meant by ‘bhakti’ ? The word
‘bhakti’ has been derived from the root verb ‘bhaj’ by
adding the suffix ‘ktin’- ‘Bhaj’ means ‘to call with
devotion’. That is to call the Lord with utmost devotion,
taking Him to be everything of one’s life, is bhakti. In
other words, bhakti is to move towards Him after withdrawing
all the expressions of one’s mind.

Now what is shastra ?
Shasanat tarayet yastu sa shastra parikiirtitah. That which
governs or disciplines for liberation or all-round salvation
is shastra. In the case where the parents govern their
children only for the sake of governing, when the children
grow up and realise this they begin to disobey them. But
where the discipline and control is aimed at salvation or
liberation, that discipline is the discipline of shastra.

And what is bhagavan ? The word has been derived form the
root word ‘bhaga’ plus ‘moetup’ suffix. ‘Bhagavan’ means one
who possesses the following six qualities: aeshvarya,
pratipa, yasha, shrii, jinana and vaeragya. ‘Aeshvarya’
means ‘occult power’, which in Sam’skrta is also known as
‘vibhu’ti’. ‘Vibhuti’ has two meanings’ash’ and
‘occult-powers’.

Here ‘occult-powers’ are eight in number,
namely an’ima, mahimi, lagbima, prapti’, prakamya,
vashistva, iishvaratva and antarya’mitva.
In the English language, ‘aeshvarya’ is known as ‘occult-power’,
that is, that which is acquired by cult is ‘occult’. Pratipa : He
establishes Himself by His own power. Those who are not
dharmikas get scared by His power, and those who are
dharmikas find supreme protection in Him. Yasha: By His
advent two things happen simultaneously.

On the one hand, He gets staunch supporters, and on the other,
sworn enemies. The whole human society gets clearly divided into
two camps – moralists and immoralists, the bad elements.
Everyone has to join either of the two camps, and complete polarisation
takes place. If one is the North Pole, the other one is the
South Pole. He is crowned with success and glory and at the
same time faces bitter criticism and infamy. This happened
to Lord Shiva and Lord Krs’n’a also. During their time also
the whole society got divided into two camps – the moralists
and the immoralists. Remember always dharmic people are
ultimately bound to be victorious.

Shrii : Shrii means ‘attraction’, the sweet touch of
attraction. This word is made up of ‘sha’, ‘ra’ and ‘ii’.
‘Sha’ is the acoustic root of the mutative force, ‘ra’ is
the acoustic root of the actional faculty, ‘ii’ denotes
feminine gender. Hence ‘shrii’ means ‘one who possesses the
actional faculty of the mutative force’.

Jina’na : ‘Jina’na means ‘knowledge of the self” The
knowledge of the self is the real knowledge. All other forms
of knowledge are not knowledge at all, rather they are only
shadows of knowledge. There is absence of true knowledge.
This knowledge of the self can’t be obtained from study of
books, but can be acquired by merging all one’s desires into
Him, as He is knowledge incarnate and knowledge personified.
Vaeragya: Non-attachment. In Sam’skrta the word ‘vaeragya’
has come from the root verb ‘arin ‘, as has ‘rainjana’,
which means ‘to paint’ or ‘to colour’ – that which colours
the mind. ‘Prabhata Rainjana’ means ‘he who colours the
dawn’. Every object is vibrational and has its own colour.
Due to the particular colour of an object, your mind gets
attracted to it. So, you should not be attracted to the
colour of any object.

So it has been said, ‘Bhaktirbhagavato seva’ –
‘Devotion is service to Bhagavat or Bhagavan’. Here
Bhagavan’ means ‘He who has bhaga’, that is, He who embodies
all the above-mentioned six qualities. Bhakti is service to
Bhagavan. ‘Bhaktih premasvarupin’ii’ that is, ‘devotion is
pure love’. ‘Bhaktiranada rupaca’ – ‘The only desire of
devotees is to give pleasure to Bhagavan.’ ‘Bhakti bhaktasya
jiivanam’ – ‘Devotion is the life of devotees.’ Just as a
fish cannot live without water, devotees cannot survive
without devotion. Devotion is the essence, the very source,
of life. What is then the most precious thing in human life?
It is devotion. If one has gotten devotion, one has gotten
everything, and nothing remains unrealised.

Devotees have to serve the Lord. Now, what is the true service?
To serve His creation is the real service. In common practice, we
see that the parents are pleased when their sons or daughters
are served. Similarly, the simplest and easiest way to
please Me is to serve humanity. Forget whatever you were in
the past, or whatever you did in the past, and from this
auspicious moment on dedicate yourself to the service of
humanity.

Patna, September 1, 1978