Of all the spiritual practices for attaining one’s salvation, Devotion “Bhakti” is best of all ‒
‘त्रिसत्यस्य भक्तिरेव गरीयसी भक्तिरेव गरीयसी ।’ (नारदभक्तिसूत्र ८१)
Remembrance and repetition of the Lord’s Name is devotion (bhakti). The meaning of “bhajan” is to take in (be absorbed). Just as food, water and air are taken-in by the body, similarly it is essential for the “self”, to be absorbed in God. In other words, to love God is bhajan.
पन्नगारि सुनु प्रेम सम भजन न दूसर आन ।अस बिचारि मुनि पुनि पुनि करत राम गुन गान ॥
(मानस, अरण्य॰ १० में पाठभेद)
There is no “bhajan” equal to love, therefore, time and again the contemplative ones sing the glories of God – it means that on singing the glories of the Lord, one develops love for Him. God appears pleasing, He appears sweet, He appears dear and loving – this is Love. Leave the the attraction that you have towards money, pleasures, family, body, i.e.
the insentient, the perishable things, and let your attraction be towards God only – this is called love. In reality, our attraction is towards God only, but giving importance to perishable objects, we have instead developed an attraction for the world. Just as Gangajal (holy water of Ganga) is so sacred, that even on seeing it, sins of millions of years are destroyed. However, in rainy season, after the flooding decreases, some of the water gets lodged in small ditches. This stale and stagnant water is very impure, like “alcohol” . The reason being that it has become separated from the flow of Gangaji, it has become distant from Gangaji. Gangaji has severed (renounced) relationship with it. If we fill our water contained with the water of Gangaji, it does not become impure, because we have taken it from Gangaji. Gangaji has not renounced relationship with it. Similarly God is most sacred and holy -‒
‘पवित्रं परमं भवान्’ (गीता १० । १२)
Pavitram param bhavaan (Gita 10/12).
And being a part (ansh, fraction) of Him, the ‘self’ is also holy and pure ‒
‘चेतन अमल सहज सुख रासी’
(मानस, उत्तर॰ ११७ । १)
Chetan Amal Sahaj Sukh Raasi (Manas, Utter. 117/1).
However, when the attraction is not towards God, and is instead on perishable sense pleasures, life becomes like the ‘stagnant Ganga water’ which is most impure and unholy. Just as with the gushing flow of Gangaji, the water from the stagnant pools, merges with the vibrant flow of Gangaji and becomes pure and holy, in the same way, when one develops attraction towards God, then his entire life becomes most holy and sacred.
Just as the flow of Gangaji, is constantly going towards the ocean, in the same way, twenty-four hours the flow of our thoughts should go towards God. If God makes Himself visible to us or not, whether He accepts us or not, but our mind should only go towards God. Just as Bharatji Maharaj said ‒
जानहुँ राम कुटिल करि मोही । लोग कहउ गुर साहिब द्रोही ॥
सीता राम चरन रति मोरे । अनुदिन बढ़उ अनुग्रह तोरें ॥
(मानस, अयोध्या॰ २०५ । १)
Jaanahun Ram kutil kari mohi, log kahau gur saahib drohi
Sita Ram charan rati more, anudin badhau anugraha tore
(Manas, Ayodhya. 205/1)
Let Shri Ram take me for a wicked fellow, and let the people call me an enemy of my preceptor and master. All the same by your grace may my devotion to the feet of Sita and Sri Rama grow day by day.
Parvatiji said ‒
जन्म कोटि लगि रगर हमारी । बरउँ संभु न त रहउँ कुआरी ॥
तजउँ न नारद कर उपदेसू । आपु कहहिं सत् बार महेसू ॥
(मानस, बाल॰ ८१ । ३)
Janma koti lagi ragara hamaari, barau sambhu na ta rahau kuaaritajaun na naarada kara upadeshu, aapu kahahin sata baara maheshu (Manas, Baal. 81/3)
As for myself I must wed Shambhu or remain a virgin, no matter if I have to continue the struggle for ten million lives. I will not disregard Narada’s admonition even if Shambhu Himself tells me a hundred times to do so.”
Thus, in love, the devotee’s thoughts only go towards God. Love is considered even greater than Liberation. Dharma (righteousness), Arth (prosperity), Kaam (desires) and Moksha (liberation) are regarded as the four goals of man. Love, the fifth “purushaarth” is superior than these four “purushaarths” – goals of mankind . In liberation, man desires his own pleasures, but in love he desires God’s pleasure. The loving devotees’ sentiments are such that even if he has to go to hell, then too it is not a problem, but God should be pleased, He should get rest and relaxation. The gopikas lived in Vrindavan, while Lord Krishna lived in Mathura. Though the cities were close by, the gopis did not go to Mathura, because Lord Krishna did not want them to come to Mathura. But the gopika’s minds were constantly engaged in God.
Even Brihaspati’s main disciple, Uddhavji who was a man of knowledge (jnaani), could not shaken the gopi’s mind, rather on seeing their loving sentiments, he himself was shaken from his knowledge ! Just like the gopis, may our minds too be in contemplation of the Lord, may our speech sing His glories, may our ears listen to talks about Him. May all our senses remain naturally engaged in God ‒
वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्न: ।
स्मृत्यां शिरस्तव निवासजगत्प्रणामेदृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम् ॥
(श्रीमद्भा॰ १० । १० । ३८)
‘O Lord ! may my speech remain immersed in describing your divine qualities. May my ears remains engaged in listening to your divine plays. May my hands be engaged in your service, and may my mind remain engaged at Your Lotus feet. May my head remain ever bowed to prostrate in front of the world and may my eyes, continue to behold the saints who are your very own self.
We have given existence to the world and after giving it existence, we have given it importance, due to which our senses have become engaged in the world. Let the flow of our sense move away from the world, and become engaged in God – this is called devotion. Just as the mother appears very dear to the child, her name appears very sweet, her proximity is most dear, similarly, when God and His Name and His proximity appears dear, appears sweet – then this is the beginning of Devotion.
Just as, by mistake, if someone touches fire, then the hand will be burnt , even without wanting, in the same way, in which ever way if the mind becomes engaged in God, it will lead to salvation. If you develop an affinity with God even if it is due to feelings of animosity, fear, aversion etc. towards God, then too it will lead to salvation only, but this is not devotion. Devotion is that in which one develops a loving relationship with God.
Just as one can bath in Gangaji in the month of “Maagh” (eleventh month of the hindu calendar) and in “Vaishaak” (second month of the hindu calendar). Both are regarded as great and auspicious. In the month of “Maagh” due to it being very cold, it is very difficult. The air is also cold and the waters of Gangaji are also very cold ! When one bathes, the body trembles, many places in the body the blood thickens up, it is very difficult to lift the clothes with one’s hand. But in the month of “Vaishaakh” one feels very pleased. In the hot months, when one bathes in Gangaji then it is very pleasing. In the same way, if one establishes a relationship with God out of animosity, fear or aversion etc. it is like bathing in the Gangaji in the month of “Maagh” and establishing a loving devotional relationship with God, is like bathing in the month of “Vaishaak”. In love, God appears very nice, very loving, very sweet. On hearing His qualities, glories, name etc. the heart becomes ecstatic.
Just as the “self” is dear to a man of knowledge (jnaani), in the same way, a God is dear to a devotee ‒
‘तुष्यन्ति च रमन्ति च’ (गीता १० । १)
“tushyanti cha ramanti cha” (Gita 10/1).
As God is dear to the devotee, day and night he sings the glories of God, talks about God, listens to the glories about God. He does not have to meditate on God, rather through him, meditation on God takes places on its own. Just as a hungry man remembers food on its own, he does not have to try to remember it. In the same way, a devotee remembers God on his own. While fighting with Indra, Vrutraasur says ‒
अजातपक्षा इव मातरं खगाः स्तन्यं यथा वत्सतराः शुधार्ता: ।
प्रियं प्रियेव व्युषितं विषण्णा मनोऽरविन्दाक्ष दिदृक्षते त्वाम् ॥ (श्रीमद्भा॰ ६ । ११ । २६)
‘Just as a bird’s little children without any wings, wait anxiously for their mother. Just as the hungry calf that is solely dependent on the mother’s milk is anxious to drink the milk, and just as the lonely chaste wife, is longing and wishful to meet her husband, in the same way, O’ Lotus Eyed One ! my mind is restless to see you.’
With the curse of Mother Parvati, on the surface, Vrutraasur was a demon, but from within he was a loving devotee of the Lord. Therefore he says ‒
न नाकपृष्ठं न च पारमेष्ठ्यं न सार्वभौमं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वासमञ्जस त्वा विरहस्य काङ्क्षे ॥
(श्रीमद्भा॰ ६ । ११ । २५)
‘The ever fortunate one ! leaving you, I neither want the heavenly planes, the Brahmalok, earthly kingdom, singly ruling the netherlands, acquisition of super-natural powers of Yoga, to that extent, that I do not even want liberation ’
A loving devotee does not desire liberation, because it is due to being bound that one desires for liberation. Having worldly desires is itself bondage. No bondage in the form of worldly attraction remains in the loving devotees. He has only one bondage ‒
अब तो बन्ध मोक्षकी इच्छा व्याकुल कभी न करती है ।
मुखड़ा ही नित नव बन्धन है, मुक्ति चरणसे झरती है ॥
Ab to bandh moksh ki icchaa vyaakul kabhi na karati hai
Mukhadaa hi nit nav bandhan hai, mukti charanse jharati hai
God’s face which is ever new and fresh is itself a bondage for devotees !
दिने दिने नवं नवं नमामि नन्दसम्भवम् । (कृष्णाष्टक ५)
‘आज अनूप बनी, युगल छवि आज अनूप बनी ।’
Therefore the relish of devotion is naturally increasing every day. In the bliss of knowledge, there is unrelieved, uninterrupted peace. But the bliss of devotion is without an end (anant). The moon increases every day until it reaches the full moon during “Purnima,” but in the moon of God’s divine love, never peaks like the full moon, i.e. it only keeps on increasing ‒
प्रेम सदा बढ़िबौ करै, ज्यों ससिकला सुबेष । पै पूनौ यामें नहीं, तातें कबहुँ न सेष ॥
(पद-रत्नाकर ६४६)
In the infinite powers of God, the two exceptional powers are – “Aishwarya” (grandeur) and “Madhurya” (where the Lord is seen as a Beloved). Aishwarya is radiance, and Madhurya is Love. In Madhurya, God forgets His opulence, His radiance, His divinity. The love of the devotees makes God a soft touch. Mother Yashoda, grabs hold of Lord Krishna, then out of fear, He begins to cry, thinking mother will beat Him ! That which even fear, fears, that Lord, is fearful of His mother. Such is the Madhurya love of the Lord !
Where there is love, there God comes under the devotee’s control. God wonders what He should give a devotee who loves Him? The Gopis loved Lord Krishna, so He says ‒
न पारयेऽहं निरवद्यसंयुजां स्वसाधुकृत्यं विबुधायुषापि व: ।
या माभजन् दुर्जरगेहश्रृङ्खला: संवृश्च्य तद् व: प्रतियातु साधुना ॥
(श्रीमद्भा॰ १० । ३२ । २२)
‘ You who have established an innocent relationship with Me, to you Gopis, I am eternally indebted, to the extent that even on having a long life like the “devatas” (demi-gods) too, I cannot repay your debts. The reason being that you gopis have severed relationship with the world, which many great Rishis-Munis are not able to detach easily from the sense of mine-ness from their homes.’
When God says that He is indebted to His devotees, He means to say, that – “the love that you all have towards Me, I do not have that kind for you. Because apart from Me, you do not have the least bit of love for anyone, whereas I have love for My various devotees ! Therefore I cannot compare myself with you. Just as you do not believe in anyone besides Me, in the same way, if I too did not believe in anyone else besides you, then there could be some parity! However, I have many devotees that I believe in. Therefore I am indebted to you !”
यहि दरबार दीनको आदर, रीति सदा चलि आई ॥ (विनयपत्रिका १६५ । ५)
Those who are poor, lowly, who have taken refuge in God, who are only dependent on Him, they are esteemed in God’s eyes. God becomes indebted to those who do not get tired of loving Him and he does whatever they want. Coming under the influence of Love, God even becomes a charioteer and drives the horses. He picks up dirty vessels and becomes happy in doing so. Just as the mother is happy even in cleaning up the child’s dirt-urine etc, similarly, God is pleased to do the smallest of small tasks of His devotees. The mother has some self interest and sense of mine-ness, but there is no selfishness, no attachment in God, only there is Love. The underlings, wish to become great, that we want to become successful. But God being the greatest of all, He gets pleasure in becoming small. ‒
मैं तो हूँ भगतनको दास, भगत मेरे मुकुटमणि ।
“mein to hu bhaktanko das, bhagat mere mukutmani”.
I am a servant of my devotees and my devotees are the jewel in my crown.
Therefore, God does not become satiated in singing the glories of His devotees. This is the greatness of His devotees ! That devotion is of two kinds – ‒ “Saadhan bhakti” and “Saadhya bhakti”. From “Saadhan Bhakti” one can attain “Saadhya bhakti” ‒
‘भक्त्या संजातया भक्त्या’ (श्रीमद्भा॰ ११ । ३ । ३१) ।
There are nine kinds of “Saadhan bhakti” ‒
श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥
(श्रीमद्भा॰ ७ । ५ । २३)
Shravanam keertanam vishnoh smaranam paadasevanam |
Archanam vandanam daasyam sakhyam aatmanivedanam ||
These are the nine types of devotion. There is three differences among these nine types devotions.
In the following three – listening (shravana), singing the Lord’s glories (kirtanam) and contemplating (smaran) on the Lord, the devotee considers himself to be distant from the Lord. In prostrating at the Lord’s feet (paadsevanam), worship (Archanam), showing reverence (vandan), in these three, devotee regards the Lord to be near. In the following three sentiments – where a devotee regards himself to be a servant (daasya), a friend (sakhya) and one who is surrendered (aatmasamarpan) to the Lord, the devotee is very intimate and close to God. In this manner, from listening to surrendering, the devotee believes himself to be gradually closer to God. In taking refuge, the devotee completely becomes immersed in God.
A devotee first has the sentiments of serving the Lord (daasyabhaav), in which he considers God as the master and himself as the servant. In this sentiment, there is some hesitation, shyness, that he is the servant, with the hope that no mistakes are made by him in serving the Lord ! As one continues with this feeling, one develops the sentiments of friendship (Sakhyabhaav). In sentiments of friendship, the devotee considers God as a friend. He develops an inseparable oneness with God. Unlike sentiment of servitude, in the sentiment of friendship, there remains no hesitation and fear. God plays with his friends. In this play God loose, but he says that I have won ! Then the friend throws God out of the game and say, we will not let you play with us. ! Just because you have many cows, does not make you great !
खेलत में को काकौ गुसैयाँ ।
हरि हारे जीते श्रीदामा, बरबसहीं कत करत रिसैयाँ ॥
जाति-पाँति हम ते बढ़ नाहीं, नाहीं बसत तुम्हारी छैयाँ ।
अति अधिकार जनावत यातैं, जातैं अधिक तुम्हारैं गैयाँ ॥
रूठहि करै तासौं को खेलै, बैठि जहँ तहँ सब ग्वैयाँ ।
सूरदास प्रभु खेल्यौइ चाहत, दाउँ दियौ करि नंद-दुहैयाँ ॥
Even though the Gopikas knew about the influence and clout of the Lord, then too they regard the Lord as their friend and they say ‒
न खलु गोपिकानन्दनो भवानखिलदेहिनामन्तरात्मदृक् ।
विखनसार्थितो विश्वगुप्तये सख उदेयिवान् सात्वतां कुले ॥
(श्रीमद्भा॰ १० । ३१ । ४)
‘O’ friend ! You are not only the son of Yashoda, rather you are the inner witness of all beings. On hearing the prayers of Brahmaji, you have taken birth in the Yadu dynasty for the protection of the world.’
In taking refuge in the Lord (Aatmasamarpan), the devotee, surrenders himself to God. There is nothing that remains with him that he can regard as his own, everything becomes God’s. His body, senses, mind, intellect, life-breath, his ego – everything becomes God’s. It does not remain his. In this manner after surrendering himself to God, he attains “saadhya bhakti” in other word, “Premlakshana bhakti” loving devotion of the Lord. In “Premlakshana bhakti” one cannot tell who is a devotee and who is God, who is the lover and who is the beloved. In other words, inseparability takes place between the devotee and God ‒
‘तस्मिंस्तज्जने भेदाभावात्’ (नारदभक्तिसूत्र ४१),
‘ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्’ (गीता ९ । २१)।
Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham ||
(Gita 9/29)
“Those who worship Me with devotion, are in Me and I am also in them. (Gita 9/29)
Narayan ! Narayan ! Narayan !
From Book in Hindi – Bhagwaan aur Unki Bhakti pg. 10-18
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