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CHAPTER-13
NAMABHAS AND UTTAMA BHAKTI
WE now take up the subject of the
"dim reflection of the Name(Namablias)." If we compare the Name to
the sun, this dim reflec¬tion of the Name or Its Abhas, can well be com-pared
with the dawn, when the earth is lighted
by the reflected light of the sun,
even before the sun rises above the
horizon. Shri Krishna, out of His unaccountable Mercy, has manifested Himself
into this world as Shriman Nama to deliver the fallen Jivas and impart to them
the highest gift of Divine Love in this Kali Yuga. The unhappy Jivas imprisoned
in various types of bodies, subject to the merciless and ceaseless rotation of
the cyclic wheel, compelled by their actions, are not having free access to
this Merciful Manifestation of the Lord, owing to the innumerable inabilities
they are beset with. They pre¬vent the Jivas from having a sight of this bright
sun. Extreme igno-ranee, hankering alter transitory pleasures, tendency to earn
name and fame, etc., form clouds above the unfortunate aspirant and ob¬struct
his vision. Just as clouds, fog, etc., cannot do any harm to the shining sun,
so too these inabilities of the aspirant fail to obscure the Manifestation of
the Divine Name. It shines with Its full splendour, bul the aspirant who is
unfortunately a prey to these defects is de¬prived of Its sight. His vision is
obscured.
Similarly before the Name actually
manifests Itself on one's tongue he becomes illumined by Its dim reflection
through any of the sense-organs or senses. Unintentional or indirect utterance
or hearing of the Name, without faith or even with contempt, or uttering or
hearing It without being cognisant that It is the Name of the Lord, can be
aptly defined as Namabhas or dim reflection of the Name. The meaning can be
clarified further by quoting examples. For instance a Muslim does not take the
name of the wild boar and calls it 'Haram' contemptuously. Here when, he utters
Haram even in contempt, he obtains Moksha, as he utters the Name 'Rama'
adjunctively or con¬comitantly, even though it forms a part of the contemptuous
name of an object which is actually abhorred, let alone the unintentional
ut¬terance of the name of god of another faith. Similarly when a tiny toddler
utters either 'Krishna' or 'Rama', it cannot have any idea of Godhead or His
Name, the question of its faith in Him or It being quite out of question.
Similarly when one, who is deeply engrossed in his own work, casually happens
to hear, in spite of himself, the Name or Names of the Lord forming part or
parts of other words like Krishnamriga, Krishnasarpa, or Ramanagar, or when a
born dumb, deaf, and blind person, who is mentally deficient and quite
incapable of learning anything, happens to touch or pass his hand over the
writ¬ten words like 'Krishna', 'Rama', etc., or if the words or Names like
'Krisna', 'Rama', etc., are tattooed on any part of his body, it amounts to his
having Namabhas or the dim reflection of the Divine Name. Namabhas also
includes utterance or hearing of the Divine Name in an unconscious or delirious
state, or uttering or hearing It on one's deathbed, even unintentionally as was
the case with Ajamil. When the Divine Name reflects on the human mind as in a flash,
or when the human being happens to perceive the Divine Name in any way, at any
time or under any circumstances, by any of his senseorgans or senses, it
unequivocally amounts to his having Namabhas and the result unfailingly will be
his emancipation from worldly bondage.
"Sanatkumar says to Narada,
"O Narada! He who somehow hap¬pens to utter the Lord's Name during his
speech, or when he some¬how happens to remember or hear It clearly or
otherwise, or with or without impediments between the utterance of the
different syllables of the Name, truly crosses this ocean of worldliness; but
if It is employed selfishly in the acquisition of wealth, or the acquirement of
means of livelihood or as a means in winning name and fame or in acquiring the
object of one's greed or amongst the infidels, the realisation of the highest
goal which is the primary result of taking the Name, is certainly not
immediately accomplished. If one hap¬pens to utter the Name under some pretext
other than the intentional utterance (of the Name of the Lord), similarly if It
somehow Hashes on the mind, or It some how, i.e., even a part of the Name
enters the ears whether distinctly or indistinctly or if the utterance or
hearing is uninterrupted and undisturbed, i.e., without any interference by
words or sounds while uttering the Name in full, i.e., without uttering in
parts, interrupted by other words, or in words like 'Halam riktam', the
syllables 'Ha-ri' are there or in the words 'Raja mahishi', the syllables
'Ra-ma exist; in this way other Names may exist in combi¬nation of words, so
utterance or hearing without such interruption, or with such interruption,
i.e., after one utters a part of the Name, he composes or applies his mind to
the unuttered part of the Name, i.e., frequently interrupted by other words
between the utterance of the individual syllables of the Name; or when only a
part of the Name is uttered and the other part is not uttered at all, i.e.,
incomplete utter¬ance of the Name; even then the Name or part of the Name does
help the utterer to cross this ocean of worldliness; It certainly liberates him
from the evil consequences of all his sins and offences. But the primary fruit
resulting from the service of the Name is not immedi¬ately achieved. Similarly
if the service of the Name is utilised for earning one's bread and butter, the
achievement of the main goal, i.e., Shri Krishna Prem, does not readily
succeed. Will not the Name achieve Its effects, if It is employed as a
means of earning one's livelihood? yes,
certainly It will. But in this world ll will not imme¬diately yield the result,
i.e., the result will be accomplished Only af¬ter a good deal of
delay."241
¦ "When the Yavan (the Muslim)
as was being torn to pieces by the wild boar, with its tusk-like teeth, uttered
'Haram', 'Haram'.hc got liberation. How astounding would the result be if the
Name is uttered with implicit faith?" "When Ajamil on his deathbed,
taking the Name 'Narayana' intended to call his son, went to Shri Vishnu's
Abode, what would be the result if one takes It with implicit faith?" To
prove that those who experience even Namabhas or the dim re¬flection of the
Name-which forms the initial stage of the other devo¬tional modes like Sravana,
Kirtan, etc., are not under the control of Yama-the god of death, Shri Vyasadev
concludes the chapter by quot¬ing the example of Ajamil. He gives the clear
meaning of the Glory of the Name in a single sentence. Ajamil uttered the Name
'Narayana' while on his deathbed without faith; how amazing would the result be
if It is taken with faith? He took the Name while dying or on his deathbed; how
much more beneficial would the result be if one
takes It during his whole lifetime?
He uttered the Name to call his son; how much more beneficial would the result
be if he utters It to call the Lord Himself? Besides Ajamil, who was a great
sinner, achieved the abode of Shri Vishnu; how grand would the result be if an
extremely guiltless or pure person takes the Name? The Glory of 'Shri Hari
Nama' has been expounded by the use of the argument 'a fortiori',"241 or
"Kaimutik Nyayah, which means a maxim of 'how much more', or 'how much
less'. The following Slokas will clarify its significance. "Does it need a
special mention that the Kaustubh gem which is more brilliant than a hundred
crores of suns, is more effulgent than an ordinary lamp?" "Is it not
ridiculous to say that a certain darkness which is throughly dispelled even by
a small lamp, fails to disappear in the presence of the Kaustubh gem, more
resplendent than even a hundred crores of suns?"2421
saanketyam paarihaasyam vaa stobham
helanam eva vaa,
vaikuntha-naama-grahanam
sheshaagha-haram viduh..243
(hrimad Bhagavatam,6.2.14)
tam nirvyaajam bhaja guna-nidhe
paavanam paavanaanaam shraddhaa-rajyan-matir atitaraam uttamah-shloka-maulim,
prodyann antah-karana-kuhare hanta
yan-naama-bhaanor aabhaaso ’pi kshapayati mahaa-paataka-dhvaanta-raashim..244
(Bhakti-rasaamrita-sindhu ,2.1.103)
n=246,247.
Namabhas according to Shrimad
Bhagavata are of four types."(1) Sanketya- unintentional and indirect
utterance of the Holy Name as in the case of Ajmail, (2) Parihasya- taking the
Name while indiferentely cutting jokes with others, (3) Stobh- taking the Name
while singing songs, and (4) Hela- inattentive or negligent uttering of the
Name. The above four types of the dim reflection of the Holy Name are competent
enough to save the soul from the bondage of Maya."243 Vidur says to
Dhritarashtra, "Avoiding all insincerity, with real faith, and steadfast
devotion, worship Shri Krishna, Who is the Repository of all virtues, of
excellent fame, Who is the Purifier of all that is sacred, Whose sun-like Name
even by Its dim reflection when It illumines the minutest chamber of one's
heart, destroys forthwith all the gloom of the worst forms of sins."244
"O the Sun of Bhagavan Nama! Is there any fortunate soul in the infinite
number of universes who is competent enough to esteem fully Your Glories? Even
Your dim reflection in the hearts of mankind enveloped in the darkness of
power, dispels all darkness from their minds, and imparts enlighten¬ment on
loving devotion even to the utterly ignorant of the Absolute Truth."245
"These Vaikunth Parshadas, with the intention of protect¬ing those
devotees who happen to utter, or hear, or happen to have even a dim reflection
of the Lord's Name, even at the time of their death, from the fear of all
impediments to devotion, and spreading the pure cult of Bhakti, move about
everywhere according to their own desire, as they are the protectors of
Bhakti."24" "One gets libera¬tion, even by the dim reflection of
the Lord's Name, or when It is just uttered, or even when It enters his ears.
To elucidate the Glory of the devotional cult, emancipation of the Lord's
devotees is very easily achieved, by the service of the Lord's Names, or even
by the faintest reflection of any one of the Names, howsoever uttered, i.e.,
uttered jokingly, or even slightingly, etc., or if the Name just throbs on the
tip of the tongue, or even if the sound of the Name somehow enters the ears.
Ajamil, by calling his son Naiayana by name, went to Vaikunth. Varaha Purana
says, "A Brahmin was sitting in water en¬grossed in meditation. A tiger
which came there to eat him, was shot by a hunter. Before it breathed its last,
because it heard the Lord's Name uttered by the Brahmin, it obtained
liberation."247
We have now understood beyond doubt
that the primary result of chanting the Divine Name is the attainment of Divine
Love for the Lord. Love, being the most sublime attainment and the rarest of
rare virtues, is achieved by the
uttering the Name lovingly. Love is
its own reward. ' One who practises the chanting of the Holy Name with a
longing heart for this Sub¬lime Goal-Prem must necessarily and invariably pray
for that and that alone from the Lord. "Millions of tongues chant His Name
and sing His praises and millions of souls are flooded with Love, because they
looking on His Face utter His Name, Which is as Potent as His Love. For His
Name contains Himself, and those, who utter His Name have Him in their hearts and
to! the world to them is complete!" Shri Chaitanya Mahaprabhu in His
fourth Sloka of Sikshashtak teaches us how we should pray while taking the
Name:-
na dhanam na janam na sundarim kavitaam vaa jagad-isha kaamaye,
mama janmani janmanishvare bhavataad bhaktir ahaituki tvayi..248
(sikhya stakam,4)
"O Lord! May I approach Your
Lotus Feet with a humble prayer? Is this unworthy wretch eligible to approach
Your ever pure Lotus Feet? I am not uttering Your Names with any expectation
from You; no, not in the least. My Lord! I do not ask from you any relief for
the various physical ailments I am often subject to; You are not like a mere
physician to me; nor Your Name even. I do not covet material learning,
popularity, or reputation. From the worldly point of view, I may not be in
affluent circumstances. It matters very little to me. I do not hanker after
paradise where greater- yes, far greater luxuries for comparatively many more
number of year are offered, a paradise where every inhabitant is free from
hunger, thirst, or similar physical necessities, where 'ambrosia' itself forms
the food of every individual and where none even dreams of death or
decrepitude. Never, do I long to be born in a place, where every tree is a
wish-yielding one. By Your Mercy I covet not for any of these achievements. I
neither crave for the five types of liberations which You are ready to give to
those who approach You nor for supernatural attainments offered to Yogis.
Crores of births in any form I am willing to accept provided You are merciful
to grant one favour to this insignificant servant of Yours. Bless me that I may
sing Your Names and Glories in all my births! My Lord! You are the very Embodiment
of Mercy, an ever-flowing Ocean of Kindness. This is the only prayer I have to
ask of You in my life. Let me be blessed with unflinching and selfless
devo¬tion to Your Lotus Feet. Let me be saturated incessantly with such loving
devotion to You. Let my determination to serve You materialise in all its
fullness, and let there be no end to it. Alas! What amount of attachment I am
having to the transitory objects of the material world? Lord! Have Mercy on me;
transform this present attachment of mine into one to Your Lotus Feet. O Lord!
I pray for no separation be¬tween You and me! A day without Your remembrances,
without singing Your Names and Glories, is worse than death itself-the most
un¬thinkable disaster in my life! Lord! let me not fall a prey to this calamity.
Let not these circumstances, happy or unhappy, stand in my way of rendering
services to You. Let my devotion towards You grow in proportion to Your
munificence. My Lord! It matters not if I take birth in any form, anywhere in
the infinite number of universes; only I must be blessed with selfless loving
devotion to Your Lotus Feet. Be merciful to grant my humble prayer."248
naasthaa dharme na vasu-nicaye naiva
kaamopabhoge yad bhaavyam tad bhavatu
bhagavan purva-karmaanurupam,
etat praarthyam mama bahu matam
janma-janmaantare ’pi tvat-paadaambhoruha-yuga-gataa nishcalaa bhaktir
astu..249
(mukunda mala,5)
"The Prem Bhakta wants nothing
from his Lord, no boon, no blessssing, material or celestial, not even
salvation or Mukti, noth¬ing, nothing save-the blessings of being filled with
Love for Him. He prays to his Lord. "O Krishna! It matters not what
betides my body, my life, or my earthly circumstances, or in what form of life
I am reborn, e\'en if it be that of a worm, let my faith and love be fixed in
Thee, my Beloved. Whatever is there in all existence comparted with the luxury
of loving Thee ? Thou art the Sum'Total of the realisation of all the desires,
of all happiness, Thou, the Secret and Object of all our longing!" A Sloka
with similar meaning is seen in Shri Mukundamala Stotra too. "I have no
special belief in the performance of pious activities, nor in worldly riches,
nor in the gratification of my sensuous pleasures. May all those things come to
pass as they are ordained to, O Lord! according to the nature of my previous
actions. But this alone is what I regard as worthy of being prayed for, and
what I cherish very much. May I retain unswerving devotion that is inspired by
the Divine Lotus Feet, in all my successive births!"249
What is the true conception of this
unflinching devotion which every sincere aspirant for the Holy Name should
aspire after? Reli¬gion in its broader sense is nothing but Love for Godhead.
No otherac hievement of humanity is higher than that of this Love. Bhakli or devotion to Lord is the alpha and
omega of Life in India. It is the very
essence of India and in fact, our
sacred India breathes through this noble quality. From days of hoary antiquity till today, India has come across
and been blessd with the thrilling lives and experiences of a vast galaxy of
Bhaktas. Their ideal lives and teachings have maintained this perennial flow of
devotion even to¬day uninterrupted in our land which is itself named 'Bharata'
after the name of a great Bhakta and King who once ruled over our sacred land.
Bhakti! Ah! what a marvellous power-house it is! Immense are its
potentialities. Who in India has not ever heard the unparalleled and
innumerable efficacies and influences of Bhakti or devotion? Who is there in
our land who is not moved by the soul-stirring expe¬riences of a regular stream
of devotees? Bhakti is not a matter of occasional emotions, but a life of
positive living and continuous ex¬periences that can independently claim the
highest of achievements which no other course of religious practice can ever
dream of.Bhakti is defined in various
ways by its different exponents.The derivation of the word 'Bhakti' is from the
verbal root 'Bhaj'
which means complete service or
Sever. This service is the special feature of Bhakti. It is this that
distinguishes Bhakti from the other cults. This method of service consists in
complete submission of one's body, mind, and words in pleasing the Supreme
Lord. The world 'service' should not be confused with the various kinds of
activities such as the service of the nation, country, society, the poor, etc.,
with which it is usually being identified. Here, the word, 'service' means the
service of the Lord. Activities of a religious nature, very often guided by
fear, hatred, etc., or the feeling of identity with the Attributeless Brahman
are not styled as Bhakti since the quality of submission is always lacking in
such course. Those activities that are current in this world at present and
passing under the names of duty, service of country, etc., as the equivalents
of religious activities deserving of our highest esteem, are but of the nature
of efforts for the procurement of sensuous enjoyment, each for himself, by the
members of atheistic societies. There is absolutely no question of the service
of Godhead in any of those functions. On the contrary, there is to be found in
them only the desire for exploiting Shri Krishna and His devotees for the
gratification of one's senses. The society of athe¬ists who are devoid of any
intention of serving the Transcendental Lord are deceiving themselves and
others by their mental specula¬tions. Those functions or ideas are located far
away from the truth, and will continue to remain so even if the entire
population of the world agree to accept them as true. The selfless,
uninterrupted, and unalloyed service of the Supreme Lord is the only universal
religion of all conditioned souls. In that religion there are no elements of
deception in the forms of frutitive activity, empiric knowledge, etc.
sarvopaadhi-vinirmuktam tat-paratvena
nirmalam,
hrishikena hrishikesha- sevanam
bhaktir ucyate..250
(bhakti rasa sindhu,1.1.12)
Sa paranurateerisware.251
Mano gateerabichinna....(Shrimad
Bhagavatam,3.29.11)252
Sa twasimna parma premarupa.253
anyaabhilaashitaa-shunyam jnaana-karmaady-anaavritam,
aanukulyena krishnaanu- shilanam
bhaktir uttamaa..254
(bhakti rasa sindhu,1.1.11)
"Service of the Lord of the
senses (Hrishikes) through all the senses is called 'Bhakti'or devotion, which
is free from all obstacles and pure by reason of its being exclusively devoted
to Shri Krishna."250
It is the predominance of knowledge
born of our limited material senses and aversion to the service of Godhead that
have acted as two sheaths covering us, leaving us in this present state of bondage.
The sage Sandilya explains Bhakti as "the highest kind of attachment to
the Lord with unflinching love. "251 Shrimad Bhagavata, the crest-jewel of
all the Sastras declares it as the most sublime religion "the
unin¬terrupted flow of mind towards Bhagavan."252 The great Narada in his
Bhakti Sutras mentions it as "intense unalloyed love for
Bhagavan."253' Shri Rupa Gosvami defines it thus:- "The harmoni¬ous
pursuit of Shri Krishna by being favourably disposed towards Him and free from
all other desires and unconditioned by Jnan, Karma, etc., is known as
"Uttama Bhakti'.254 Shri Jiva Gosvami while commenting on the above Sloka
mentions that the word 'har¬monious' (Anukulyen) means that the pursit must be
favourable or agreeble to minister to the pleasures of Shri Krishna directtly.
He is the.Sole Enjoyer of all services rendered by His devotees. Those who are
engaged busily day in and day out, in rendering services tlhat are most
pleasing to Him by words, deeds, or thoughts, are knowni as true devotees. Various
prayers that human beings offer to Him ;are not of this nature. They do not
directly please Him. The repeatted entreaties of conditioned souls, fallen in
the .whirlpool of endhess sufferings, have no capacity in them to order delight
to the Senses^ of the Lord. They may attract His attention or even redeem them
fnom their difficulties; but they do not render any special gratificationi to
Him or to His Senses. Those who offer such prayers, may get soime benefits and
thereby satisfaction for themselves, but the Lord Whco is the Object of the
prayer does not get any. Just as a person in tthis world, who is luxurious by
nature, and esteemed by position, is pleaised by his praises and by the supply
of objects that would assist or ien¬hance his enjoying facilities, even so, the
Supreme Lord, Who is the Sole Enjoyer of all the created objects, feels
extremely pleased with our services that would provide enjoyment to Him.
Supplying the necessities, that would cater to His taste or doing similar
actions tthat would directly please Him, are to be understood as the loyal
punsuit towards Shri Krishna. Persons given to demoniacal tendencies ;and
always of an inimical disposition towards Bhagavan also rendered some
satisfaction to Him. By picking up quarrels with Him and! by engaging Him in
regular battle, they too have brought out His heiroic propensities. This is
only an indirect or unfavourable (Pratikul) ap¬proach to Him. These demons only
opposed Him in every way anid at all times. The very thought of Bhagavan enraged
and provoked tlhem to challenge His very Authority. Whereas, for a devotee, a
reflec¬tion of His recollections makes
him float on the rolling waves of an unsurpassable ocean of eternal joy,
converts the entire struc¬ture of his into a magnificent power-house of
spiritual inspira¬tions enriched with thrilling experiences. Tlie illustrious
andl ex¬emplary lives of a host of great devotees, like Nanda Maharaj, Yasoda,
the milk-maids of Vraja headed by Shri Radhika, etc., are to be striictly
followed in this respect.
The meaning of the word 'Anusilanam'
can be roughly expressed as 'submissive pursuit'. This pursuit is twofold:- (1)
Activities guided by the impulse of body, mind, and words (Kriyarupa), and (2)
actu¬ated by spontaneous feelings (Bhavarupa). Bhakti is awakened by the
causeless Mercy of Bhagavan's bliss yielding potency. It is not attained by
human efforts alone. Without the Mercy of Bhagavan or Bliaktas, the attainment
of Bhakti is not only difficult, but simply impossible. When by the blessings
of a Bhakta, a particular indi¬vidual is favoured and permitted to the course,
his life and activities are infused with devotional tendencies. Each and every
sense-organ of his gets the fitness to perform the functions pertaining to
Bhakti.
Shri krishna sambandhynu silanm.255
shri krishnaarth manusilanm.256
Kriyarupa Bhakti consists in the
practice of the sixty-four princples (fn. 159) guided by the nature of action
the other one, viz., Bhavarupa or actuated by spontaneous feelings, is the
mental cul¬ture of devotional principles, such as attachment to the Lord, Love
for Him, etc. It is essential that an aspirant must possess both these
qualifications and activities in him. The loyal practice of favourable activities
towards the pleasure of Shri'Krishna is of two types: (1) Functions that are of
direct relationship with Shri Krishna,255
and (2) activities that are done for the sake of Shri Krishna.256 ''
Both the obser¬vances are performed for the pleasure of Shri Krishna. The first
one is of immediate and direct relationship with Shri Krishna. They are
ac¬tions like that of feeding Him, playing with Him, looking to such other
Personal comforts, and necessities. The other one is not in the form of a
Personal service, but it accelerates the functions aimed to secure the pleasure
of Shri Krishna, e.g., the various religious rites, chanties, etc., observed on
the occasion of the Advent of Shri Krishna by Nanda Maharaj, Vasudev, etc.
These practices when observed with a purely devotional motive, glorify the
occasion, and hence form one way of rendering loving devotion of Shri Krishna.
kshine punye martya-lokam
vishanti.257
(Gita,9.21)
The above twofold ways of devotional
activities, are not to be confused, with the pious acts of various
charitably-disposed persons, with the object of earning religious merits or
name and fame. It is love for one's own sensuous gratification, lurking in the
heart, that manifests itself in a variety of forms in the shape of patriotism, feed¬ing
the poor, distribution of clothings, starting of charitable hospitals and
dispensaries, digging of well and tanks, and various other activi¬ties of such
nature. The performers of such deeds attain enjoyments of greater degree, tit
for the gods as the fruit of their actions. These enjoyments in Svarga have got
their own duration. "When one's mer¬its are completely exhausted, the
enjoyer of heavenly bliss would revert once again to the earthly
condition."257 Tlie devotees of the Lord are not after such insignificant
and transitory results, Hence, they perform these acts with the object of
pleasing Bhagavan, con¬trary to those of the other people of the world, who do
the same for self-aggrandisement.
By the usage of the word
'Anyabhilasliita', all desires other than that of the direct service to Shri
Krishna, such as a desire for the en¬joyment of the transitory pleasures of the
material world (Bhog Vasana), and a desire for liberation (Moksha Vasana) are
prohibited, as they are harmful to the growth of Bhakti, and hence they are
unac¬ceptable. Jnan means the knowledge of the indentity of the , Attributeless
Brahman and Jiva (Nirbheda Bralunanusandhaii) which is the worst impediment in
the path of Bhakti. If this unfortunate idea creeps into the heart of an
aspirant, his efforts in the cult of Bhakti are doomed to failure and
disappointment. Tlie world 'Karma'refers to the daily, compulsory, and
occasional religious duties mentioned in the orthodox Smritis. The word
'Karma'docs not indicate the vari¬ous devotional activities,.performed by the
devotees to the pleasure of Shri Krishna (Bhajaniya Paricharyadi), so also the
usage of Jnan. A sincere quest for the Truth in a submissive spirit, and the
study of the knowledge about Godhead, congenial to the progress of devo¬tees,
are not in any way discouraged. Karma, Jnan, Vairagya, and other virtues, such
as self-control (Yama), purity (suchi), etc., are not the proper means for the
attainment of Bhakti. These qualifica¬tions by themselves are neither Bhakti, nor
are they capable of awak¬ening Bhakti in a person. When any person is fortunate
enough to attain Bhakti, all these virtues automatically lend grace to him.
In the above Sloka, Shri Rupa Gosvami
describes the negative and positive features of pure devotion. Devotion proper
and a show of the same, guided by ulterior motives, though they appear
appar¬ently similar, are entirely different with reference to results. Unless
there is proper enlightenment, we are apt to be confused while mak¬ing a
choice. To save the humans from such grave dangers, is one of the purposes of
these divine personages, when they make their ap¬pearance in tliis world. From
the negative aspect, unalloyed devotion is absolutely free from hankerings that
are averse to or do not con¬tribute to the pleasures of the Supreme Lord. These
undesirable han¬kerings, are to be totally avoided by those who yearn for
loving de¬votion to Bhagavan.
Shriman Mahaprabhu, while expounding
unalloyed devotion to Shri Rupa Gosvami at Allahabad, makes a mention of these
obnox¬ious and unhealthy temptations as the worst impediments to the growth of
devotion of Godhead. The .negative nature of Bhakti, strictly eschews all the
unfavourable tendencies in the development of devo¬tion. It avoids all
activities where religion, mainly devotion to the Lord, is at a discount. An
excessive desire for enjoying the transitory pleasures of this world or
paradise is an awful impediment to the attainment of Bhakti. A longing to
retire even from the service of the Lord and lose oneself completely in the
Formless Attributeless Brah¬man, is a greater evil in the realisation of
Bhakti. The positive aspect of Bhakti consists in observing devotional
practices in a most loyal way, to the entire satisfaction of Shri Krishna. It
wants to please the Lord in the manner that is most agreeable to Him.
mad-guna-shruti-maatrena mayi
sarva-guhaashaye,
mano-gatir avicchinnaa yathaa
gangaambhaso ’mbudhau.
lakshanam bhakti-yogasya nirgunasya
hy udaahritam,
ahaituky avyavahitaa yaa bhaktih
purushottame..258
(Shrimad Bhagavatam,3.29.11-12)
na paarameshthyam na
mahendra-dhishnyam na saarvabhaumam na rasaadhipatyam,
na yoga-siddhir apunar-bhavam vaa
mayy arpitaatmecchati mad vinaanyat..260
(Shrimad Bhagavatam,11.14.14)
sa eva bhakti-yogaakhya aatyantika
udaahritah,
yenaativrajya tri-gunam
mad-bhaavaayopapadyate..261
(Shrimad Bhagavatam,3.29.14)
sa vai pumsaam paro dharmo yato
bhaktir adhokshaje,
ahaituky apratihataa yayaatmaa
suprasidati..262
(Shrimad Bhagavatam,1.2.6)
"By merely hearing the
discourses or talks regarding My Tran¬scendental Glories from a Bhakta, he
experiences a continuous flow of the mind towards Me, the Indwelling Monitor in
all the hearts of beings, like that of the stream of the Ganges towards the ocean.
This is the distinguishing characteristic of devotion, free from all mun¬dane
qualities in it. This devotion to Me, Who am the Supreme Be-ing is selfless and
uninterrupted."258 "My devotees never accept from Me any reward in
exchange for their services, such as residence in My own realm Vaikunth, having
powers similar to Mine, proximity tb My presence, a form resembling My Ownself,
or complete ab¬sorption in Me, though offered by Myself. This is because they
are not enamoured of any other gifts except My Transcendental
Ser¬vice."259 "He, who has completely surrendered himself to Me,
never covets for the attainment of high positions like that of Brahma, Indra,
sovereignty over all including the nether worlds, supernatural attain¬ments
obtainable by Yogic practices, or even the achievement of lib¬eration, except
My eternal service."260 "It is such devotion as de¬scribed above that
is perfect. By means of such devotion, all Jivas transcend the limits of the
triple material qualities and attain the un¬alloyed love for Me."261
Tliis devotion or Bhakti is not
merely a temporary means of attaining
liberation as many misrepresent it. Bhakti is both the means as well as the end
in itself. Shrimad Bhagavata has explained it as the highest religion of all
souls. "That function by means of which Bhakti in Adhokshaj
(Transcendental Godhead) is aroused, is the highest Dharma of man. Such
devotion possesses two distinguishing features in it, viz., (1) it is
Ahaituki-Selfless, i.e., not guided by any selfish motive except the selfless
desire of pleasing the Supreme Lord, and (2) Apratihata- uninter¬rupted; since
it is spontaneous, nothing can arrest
its course. It is beyond the pleasure or pain of the mundane sphere. It is only
by such spontaneous devotion, the soul is fully satisfied.262
The word 'Adhokshaj' used in the
above passage means 'He Who transcends all knowledge born of senses', 'He, Who
exists beyond the scope of human intelligence'. He is no other than Shri
Krishna himself. The Love towards the Transcendental Reality, that is pro¬duced
by the practice of the highest Dharma is known as Bhakti or Seva. This is not
based on any adventitious cause. Therefore, it con¬tinues ever unintemipted.
Worship that is ordinarily found based on desires for the acquisition of
religious merit (Dharma), worldly pros¬perity (Artha), sensuous gratification
(Kama), and emancipation (Moksha) is not pure devotion (Suddha Bhakti); and the
temporary outbursts of emotions too, subjected by the influence of time, space,
and other circumstances are also not genuine expressions of real Bhakti or
devotion. Pure devotion is selfless; it is based on the desire for the
exclusive Love of the Transcendental Lord. It is also the natural function of
all the Jivas. This is the summum honum of human existence, and hence surpasses
all other conceptions of Dharmas, which are called Apar. The uninterrupted
happiness which is coveted by all souls is attained only by this method of
unalloyed devotion. The world 'soul' that is used in the Sloka does not mean
the perishable body made up of the five elements (Pancha Bhutas), and the ten
organs of senses; nor does it mean the mind, the eleventh sense the present
ruler of the sense-organs. All efforts of the body or the mind of the Jiva,
result only in gratifying his material senses, and hence is not the Love of the
Lord. Tlie service of the Transcendental Lord is not certainly for the
satisfaction of any of our senses.
Bhakti, by reason of its being Para
Dharama is superior to all other forms of worship. Since it is the natural
function of the Jiva, it is entirely selfless, whereas, all other methods, such
as Jnan, Yoga, Karma, etc., have got their own interests. True devotion, as we
have already dealt with, aims merely at the Supreme plea¬sures of Bhagavan as its
final goal. Jnan or knowledge, with its renunciation, aims at the realisation
of the Attributeless Brahman and complete absoipotion in the same for freeing
the Jiva from the thraldom of nescience. Yoga with its eightfold practices
wants to (lose itself in Paramatma. Karma consisting of obedience to
scrip¬tural rules and regulations and by dedication of all its fruits to
Bhagavan, can only secure a proneness towards the Supreme Lord. All these
methods are inferior to exclusive devotion or Kevala Bhakti, which aims at all
costs, only the supreme pleasures of the Lord. To a real Bhakta, true Moksha or
liberation lies neither in the attainment of the Attributeless Brahman,
including complete merging in the same advocated by the Jnanis, nor in the
realisation of Paramatma of the Yogis. To him, Moksha means direct vision of
the Lord and His realisation in His highest Manifestation as Svayam Bhagavan.
This sublime realisation is only possible by undiluted Bhakti alone.
tasmaan mad-bhakti-yuktasya yogino
vai mad-aatmanah,
na jnaanam na ca vairaagyam praayah
shreyo bhaved iha..263
(Shrimad Bhagavatam,11.20.31)
shreyah-shritim bhaktim udasya te
vibho klishyanti ye kevala-bodha-labdhaye,
teshaam asau kleshala eva shishyate
naanyad yathaa sthula-tushaavaghaatinaam..264
(Shrimad Bhagavatam,10.14.4)
bhagavad-bhakti-hinasya jaatih shaastram japas tapah,
apraanasyeva dehasya mandanam
loka-ranjanam.
shucih sad-bhakti-diptaagni-
dagdha-durjaati-kalmashah
shva-paako ’pi budhaih shlaaghyo na
veda-jno ’pi naastikah..265
(Hari bhakti sudha,3.11-12)
Hence, it needs no mention that to
those fortunate enough to have Bliakti, Jnan will come by itself. By having the
realisation of Bhagavan, one automatically gets into all the secrets of the
other imperfect and partial Manifestations of the Lord. Therefore, it is not
essential that a person aspiring after Bliakti is to follow the paths of Jnan
or Yoga. "Hence, for those Yogis who have intense devotion to Me, and
whose minds are ever devoted to Me, the efforts for the practice of Jnan or
dispassion are not at all beneficial for the attain¬ment of their real
good."263 "O Lord! The efforts of those, who aban¬doning the path of
pure devotion- the fount of all well-being, aspire after the abstract knowledge
or dry wisdom, end in fruitless toil and trouble like the exertions of those
who thrash empty husks of corn."264
During the conversation of Shri
Vallabhacharya, the founder of Pushtimarga with Shri Chaitanya Mahaprabhu at
Allahabad, the latter gave out His view on Bhakti, in the most unambiguous and
illumi¬nating words thus"- "A Chandal of righteous character who is
puri¬fied from the evil effects of being born in a low caste, by the blazing
fire of his devotional fervour, is indeed an object or esteem, even to eminent
scholars; but likewise an atheist, even if he be an erudite scholar, in all the
Vedas, is not honoured. All the high compliments,such as lineage, vast
erudition in all the Sastras, muttering of the Mantras countless times, and
severe austerities, in a person devoid of any spirit of devotion to the Supreme
Lord, are merely lifeless exhibitions only, leading to the satisfaction of the
worldly-minded. They are like the decorating of a corpse with costly articles,
such as attractive costumes, fascinating perfumes, and ornaments studded with
precious gems."265 There are many Slokas of the same spirit that speak
emphatically, unambiguously and in a comparative way, the unique position of
Bhakti over all other modes of religious practices.
na saadhayati maam yogo na saankhyam
dharma uddhava,
na svaadhyaayas tapas tyaago yathaa
bhaktir mamorjitaa..266
(Shrimad Bhagavatam,11.14.20)
Even emancipated souls are not fully
satisfied with their attain¬ment of Moksha, and therefore, engage themselves in
the devotional services of Bhagavan. The paths of Jnan and Yoga lead their
respec¬tive votaries to the realisation of Brahman and Paramatma, who are only
the incomplete and partial aspects of Bhagavan. The path of Karma, with dedication
to Bhagavan is only a gateway to all such practices. It is not a necessary
means to the attaining of Bhakti. All these different paths help humanity to
wipe out their averseness or Vaimukhya, to the Lord, the root cause of all
their sufferings they are having at present and replace it with Sammukhya or
proneness to the Lord instead. Since human beings are ceaselessly struggling
under varying degrees of eligibilities, one single course, however sublime it
may be, does not prove effective to suit their individual capacities. Hence,
the All-Merciful Lord, through the Sastras, has prescribed different methods to
satisfy the eligibilities of different persons. But, when Bhakti is attained,
all other paths appear inferior to Bhakti which is always independent. It grows
by itself spontaneously It does not require the support of either Karma, Jnan,
or Yoga. Whereas, in the case of all other methods, such as Karma, Jnan, Yoga,
Vairagya, etc., they are to depend chiefly upon the mercy of Bhakti. None of
them independently can lead their respective followers to the ulti¬mate goal of
realising Transcendental Bliss. Hence, Bhakti, free from all these courses
occupies the supreme position over all other reli¬gious practices mentioned in
the Sastras. "() Uddhav! a well-devel¬oped and unalloyed devotion to Me
wins My Heart, and other prac¬tices, such as Yoga, Sankhya, the observance of
socio-religious du¬ties, study of Vedas, severe austerities, and renunciation
are unable to do so."266
vyadhasyacaranam dhruvasya ca vayo vidya
gajendrasya ka kubjayah kim u nama
rupam adhikam kim tat sudamno dhanam,
vamsah ko vidurasya yadava-pater
ugrasya kim paurusham bhaktya tushyati kevalam na ca gunair bhakti-priyo
madhavah..267
(padyabali,8)
Of all the spiritual practices
mentioned for realising Bhagavan,nothing is more popular and appealing like
Bhakti to the masses as well as classes in India. Bhakti is so catholic that it
is accessible to one and all irrespective
of caste, creed, sex or age.
Both the literate and the illiterate are
equally placed with regard to it. It is free from rigid restrictions as seen in
other practices. It is intended for all times and can be observed
under all conditions, in all places
and by all beings. No other mode of worship is so pleasing to Bhagavan as
Bhakti itself. "What were the religious
practices that Dharma-Vyadha observed? How old was Phruv? Did the great
Gajendra possess any learning? Was, Kubja-the servant-maid and the hunchbacked
woman ever beautiful enough to attract the Lord? Was the devoted Brahmin Sudama
ever wealthy? What was the social status of Vidur? What prowess had
Ugrasen, the King of Yadavas? Did not
these devotees captivate the Lord? Certainly, they did. By what qualities? By
pure Bhakti and Bhakti alone. The Lord is delighted by Bhakti and Bhakti alone
and not by the acquirement of any other virtues."267
akaamah sarva-kaamo vaa moksha-kaama
udaara-dhih,
tivrena bhakti-yogena yajeta purusham
param..268
(Shrimad Bhagavatam,2.3.10)
Bhagavan was extremely pleased with
Gajendra on the merits of Bhakti alone. The incomparable glory of Bhakti being
such, all the Sastras, the saints, and the Lord insist on all the practise
devotion.It is desirable and preferable for one and all irrespective of his
eligibil¬ity or status to follow the path of BhaM in all sincerity. "A
wise person guided by innumerable desires in him, Whether he is ever entent
upon attaining Bhakti alone, or seeking liberation, should worship the Supreme
Lord with intense devotion."268 Bhakti is a very vast subject. Its characteristics
are innumerable. A few of the impor¬tant features, as expounded by the eternal
devotees, are elucidated below in order to correct many of the erroneous
notions.
klesha-ghni shubha-daa
moksha-laghutaa-krit su-durlabhaa,
saandraananda-visheshaatmaa
shri-krishnaakarshini ca saa..269
Bhakti-rasaamrita-sindhu (1.1.17)
"Utlama Bhakti is the destroyer
of misery, giver of good, in-spirer of contempt for Moksha (emancipation from
worldly bond¬age), extremely difficult to obtain, the essence 0f the most
highly concentrated bliss, and ca-
pable of attracting Shri Krishna
Himself. "269 1. KlesaghnaWa- capacity for removing miseries. Various
miseries that are mercilessly torturing humanity irrespective of any position
are mainly due to (1) sins (Papa), (2) the seed of sin (Papahij), and (3)
nescience (Avidya). Sins that we have committed are twofold: (1) Frarahdha, and
(2) Aprarabdha. When the fruits of sins have matured they are called Prarahdha;
when they are yet to mature they are known as Aprarabdha. A person who is
fortunate enough to obtain Bhakti, is always freed from sinful activities. Even
when he attains strong faith which is the qualification for gaining Bhakti, he
abstains from the sinful actions. Sinful impulses, 'the seed of sin' also find no
place in the heart of those who are sanctified by pure devotion. Error
regarding the knowledge of one's own self- the Jivatma, is nescience. While
making progress towards unalloyed de¬votion, a Jiva is enabled to understand
his true natuer. It experiences that it is not an entity of the material world
nor has it any permanent relationship with its physical and mental cases in
which it is a pris¬oner at present. Its false ego or misidentification of its
own self with the gross or subtle organism, leaves it for ever. It comes to
know for certain that it is an eternal servant of the Supreme Lord. The cause
of all our suffering is due to the misidentification, resulting from our
averseness to Godhead. When the light of unalloyed devotion illumi¬nates the
dark chambers of our heart, the root, cause of all such suf¬ferings is
completely irradicated leaving no room for any further miseries.
yathaagnih susamriddhaarcih karoty
edhaamsi bhasmasaat,
tathaa mad-vishayaa bhaktir
uddhavainaamsi kritsnashah..270
(Shrimad Bhagavatam,11.14.29)
tais taany aghaani puyante tapo-daana-vrataadibhih,
naadharmajam tad-dhridayam tad
apishaanghri-sevayaa..271
(Shrimad Bhagavatam,6.2.17)
yat-paada-pankaja-palaasha-vilaasa-bhaktyaa
karmaashayam grathitam udgrathayanti santah,
tadvan na rikta-matayo yatayo ’pi
ruddha-sroto-ganaas tam aranam bhaja vaasudevam..272
(Shrimad Bhagavatam,4.22.39)
"Just as a blazing fire reduces
every piece of fuel to ashes, even so, unflinching devotion to Me, strikes at
the root of all sins."270 "The performance of expiatory acts, such as
penance, liberal gifts, obser¬vance of religious vows, etc., no doubt delivers
a sinner from the various sins he has committed. But these actions are
incapable of removing -the impurities caused by the practice of irreligious
activi¬ties guided by the impulse of sin. It is only by the service of the Lord
that this impulse of sin can be totally destroyed."271 "Bhaktas, by
meditating with love upon the ever-effulgent Toes of the Lotus Feet of the
Supreme Lord gradually destroy the evil knots of Karma eas¬ily; but those
Yogis, who have experienced even Niivikalpa Samadhi, though dispassionate,
having control over their flowing senses, could not succeed in their efforts to
cut assunder the knots of Karma. Hence, avoiding all those futile attempts for
controlling the senses, serve Bhagavan Shri Vasudev with loving devotion.
"272
yasyaasti bhaktir bhagavaty akincanaa
sarvair gunais tatra samaasate suraah,
haraav abhaktasya kuto mahad-gunaa
mano-rathenaasati dhaavato bahih..273
(Shrimad Bhagavatam,5.18.12)
2. Subhadatva- capacity for bestowing
good of all types. By the astounding efficacy of this characteristic, a devotee
is loved by one and all in the world. He becomes a living embodiment of various
appreciable virtues. He experiences incessant happiness both exter¬nal and
internal, spiritual and material. "All the gods with their excellent
qualities reside in him, who is endowed with unflinching de¬votion to Shri
Hari. But, where is the possibility of those great quali¬ties in one who is
void of devotion to Shri Hari? He remains engrossed in the worldly activities
and attachments guided by the evil dicta¬tions of his wavering mind."273
There is nothing in the infinite num-,ber of worlds which an intense devotion
to Bhagavan would not of¬fer. A true Bhakta never casts a glance at anything
other than his coveted goal, i.e., the attainment of love towards the object of
his worship. As such, the highest benefit of realising the transcendental bliss
is a certainty to him.
bhaktistvayi sthirataraa bhagavan
yadi syaad daivena nah phalati divya-kishora-murtih,
muktih svayam mukulitaanjali
sevate'smaan dharmaartha-kaama-gatayah samaya-pratikshaah..274
(krishna karamruta,107)
nandanandana-kaishora-lilaamrita-mahaambudhau,
nimagnaanaam kim asmaakam
nirvaana-lavanaambhasaa.
tvat-kathaamrita-paathodhau viharanto
maha-mudah,
kurvanti kritinah kecic catur-vargam
trinopanam..275
(padya bali,42,43)
yadricchayaa labdham api vishnor dasharathes tu yah,
naicchan moksham vinaa daasyam tasmai
hanumate namah..276
(Brhad-Bhagavatamrta,1.4.52)
bhava-bandha-cchide tasyai
sprihayaami na muktaye,
bhavaan prabhur aham daasa iti yatra
vilupyate..277
(Brhad-Bhagavatamrta,1.4.67)
3. Moksha-laghuta-karitva- capacity
to create contempt for Moksha or liberation. Bhakti, when it awakens in a
fortunate person, creates in him a contempt for Moksha which is always opposed
to its progress. Bhakta never covets any attainment, however great it may be,
which stands in the way of his eternal relationship with the Lord. The bliss
arising out of genuine devotion to Bhagavan has no com¬parison to the aggregate
happiness that all the worlds and the attain¬ment of various other methods can
jointly offer. "O my Lord! If my love to You is quite firm, and if by good
fortune, Your Divine Adoles¬cent Figure is obtained by me, then Mukti
(liberation) itself will en¬treat me with folded hands to accept her in my
service, and Dharma (parctice of routine religious rites), Artha (earthly
wealth), and Kama (the desired objects) will wait for their turn for me. When I
have Your Love, these four purusharthas, i.e., the four ends of human life, are
not at all worth anything to me."274 "O Nanda's Son! Of what use is
the salt-water of Nirvana, i.e., total emancipation to us, who are deeply
absorbed in the great ocean of Nectarine Pastimes of Your Adolescence? Those
fortunate few, who joyously dally in the floods of Your Nectarine Accounts,
treat the four aims of human life quite as insignificant as a blade of
straw."275 "I bow down to that Hanuman, who desired nothing except
the service of Shri Vishnu-the Son of Dasaratha, even when he got Moksha, i.e.,
liberation, in¬explicably by some stroke of luck alone."276 "I covet
not for that lib¬eration which frees one, from the cycle of births and deaths,
by at¬taining which, the present relation between You as my Lord and I as Your
humble servant, w;ll cease to exist."277
jnaanatah su-labhaa muktir bhuktir
yajnaadi-punyatah,
seyam saadhana-saahasrair
haari-bhaktih su-durlabhaa..278
(bhakti rasa sindhu,1.1.36)
matir na krishne paratah svato vaa
mitho ’bhipadyeta griha-vrataanaam,
adaanta-gobhir vishataam tamisram
punah punash carvita-carvanaanaam..279
(Shrimad Bhagavatam,7.5.30)
raajan patir gurur alam bhavataam
yadunaam daivam priyah kula-patih kva ca kinkaro vah,
astv evam anga bhagavaan bhajataam
mukundo muktim dadaati karhicit sma na bhakti-yogam..280
(Shrimad Bhagavatam,5.6.18)
4.
Sudurlabhatva- extremely difficult to attain, Bhakti is not a cheap
achievement that one can have by a mere wish. Even by ecounterine endless
difficulties, in most cases Bhakti remains far from our reach; since no amount
of human efforts independently can succeed in their sublime realisation. "By
pursuing the path of Jnan, salvation in the form of realising Undifferentiated
Brahman can surely be attained; heavenly enjoyments are easily gained by pious
deeds, such as Yajna, etc., but despite thousands of such efforts unalloyed
devotion to the Lord is unattainable."278 "Those householders who are
the slaves of their passions, and hence extremely addicted to their bodies, and
their surroundings, fail to attain devotion to Shri Krishna, either by their
individual efforts, by the help of others, or by their combined co-operative
attempts. Such householders only go on chew¬ing the chewed and left behind as
utterly useless by their predeces¬sors."279 The goddess of devotion never
imparts her blessings so easily as we mistake. She is prepared to offer us any
other reward, such as Moksha, etc., for all our hardships, except Bhakti. On a
minute scrutiny of the sincerity of the longing of one who struggles for
Bhakti, she imparts it to him. "O King! Lord Mukunda was a Protector,
Spiri¬tual Guide, Object of worship, and the family Guardian for all of you and
the yadav race. Not only this much, but He even acted on certain occasions as
your Mediator, Charioteer, etc., too. Over and above all these, He even bestows
salvation or Mukti upon those who worship Him; but He never endows Bhakti so
readily upon one."280
alam alam iyam eva praaninaam
paatakaanaam nirasana-vishaye yaa krishna krishneti vaani,
yadi bhavati mukunde bhaktir
aananda-saandraa viluthati caranaabje moksha-saamraajya-lakshmih..281
(padya bali,12)
tasyaaravinda-nayanasya
padaaravinda-kinjalka-mishra-tulasi-makaranda-vaayuh,
antar-gatah sva-vivarena cakaara
teshaam sankshobham akshara-jushaam api citta-tanvoh..282
(Shrimad Bhagavatam,3.15.43)
5. Sandrananda-Viseshatmata-
unalloyed devotion is the very essence of the most highly concentrated bliss.
"The words 'Krishna', 'Krishna' are more than enough to destroy the sins
of people, as that would amount to the. application of drastic remedy for a
minor ail¬ment. A sinner is never able to perpetrate as many sins as the single
utterance of the Name 'Hari' is able to destroy. But if ar¬dent devotion to the
Lotus Feet of Shri Krishna springs thereby, the whole affluence of the empire
of liberation will come abegging to his feet, looking askance at him. Hence, to
usethe Name 'Krishna' for dispelling one's sins would be a serious insult to
the 'Name', and hence a great offence by the aspirant."281
The bliss that a devotee can enjoy by
rendering loving services to the Supreme Lord Shri Krishna has no comparison
elsewhere. It is this achievement that prompts the devotees to reject any other
offer from the Lord, however tempting it may be, to others who are the votaries
of other paths. The type of bliss that accrues from devotional services,
enables the devotee to enjoy a particular mood of compact happiness, infinitely
higher than the one that flows from the attainment of the Abstract Brahman.
Even if all other types of happiness- material or spiritual, are totalled
to¬gether and multiplied a billionfold, it does not attain even eligibility to
compare with this kind of Transcendental Bliss. Those who are fortunate enough
to experience it are alone capable of speaking a few words on it. Invariably it
is better realized than expressed. "When the great Sanak, Sanandan, etc.,
saw the Lotus-Eyed Lord Narayana approaching them, they had the experience of a
breeze laden with the sweet perfume of Tulasi leaves coupled with Kesar. This
fra¬grance entering into the deepest chambers of the hearts of those sages who
were absorbed in the happiness of the Undifferentiated Brah¬man, not only
created a thrill of joy in their bodies, but caused a flash of great delight in
their minds as well."282
yuyam nri-loke bata bhuri-bhaagaa lokam
punaanaa munayo ’bhiyanti,
yeshaam grihaan aavasatiti saakshaad
gudham param brahma manushya-lingam..284
(Shrimad Bhagavatam,7.10.48)
6. Shri Krishnakarshanatva- urialloyd
devotion, possesses a special characteristic in it, to attract Bhagavan Shri
Krishna Himself. Nothing excels this in its power to attract unalloyed devotion
to the Lord, who becomes subservient to the devotees, Uttama Bhakti
dis¬tinguishes itself from all other practices in this respect. Followers of
the various other cults, even if successful in realising the Lord, never can
claim such a sublime achievement. They may see Him, they may receive boons from
Him, they may be saved from calamities, they may even be benefitted in many
other ways, but none except His ardent devotees can bind the Lord with ties of
love and affection. Even for the many devotees offering devotional services,
guided by feelings of reverence, this experience is very limited. Many of them
are denied this special privilege which is reserved for a few of His most
loving devotees. Our scriptures give a good many incident to illustrate the
above subject. Most of these events are so common and soul-stirring that they
are day to day topics even amongst the igno¬rant masses. People forget
themselves while discussing these capti¬vating events. They wonder, how the
most powerful, Almighty Lord, the Protector, the Creator, and the Destroyer of
the infinite number of universes-the Transcendental Autocrat becomes subdued by
the genuine loving services of His beloved devotees.283 "Indeed, you are
the most fortunate in the whole world, because those great sages- the purifiers
off all the worlds, often visit your house, where lives the Supreme Lord Shri
Krishna, Himself unrecognised in Human Form."284
bhukti-mukti-sprihaa yaavat pishaaci
hridi vartate,
taavad bhakti-sukhasyaatra katham
abhyudayo bhavet..285
Bhakti-rasaamrita-sindhu (1.2.22).
The above six characteristics of
unalloyed devotion are distrib¬uted amongst Sadhan Bhakti, Bhav Bhakti, and
Prem Bhakti; the three different stages in unalloyed devotion. While in the
stage of Sadhan Bhakti, it claims the first two, and when it develops into Bhav
Bhakti, it gains two more, making the total four, and in the last stage, Prem
Bhakti claims the remaining two, as its speciality in ad¬dition to the other
four, making altogether the six characteristics. "So long as the desire
for enjoyment of transitory pleasures and lib¬eration- the two evil spirits,
haunts our hearts, how can we expect the joy of devotion to grow
there."285
Both enjoyment and liberation are not the
goals of human existence. Liberation is only the other side of enjoyment. Both
of them can be compared with ugly devils. They cause the Jivas to fall away
from their positive goal. These two are the worst impediments in the path of
devotion. Hence, those who are wise and earnest in the realisation of Bhakti
never throw themselves on the tender mercy of these loathsome devils, viz.,
enjoyment, and liberation.
shri-vishnoh shravane parikshid abhavad
vaiyaasakih kirtane prahlaadah smarane tad-anghri-bhajane lakshmih prithuh
pujane,
akruras tv abhivandane kapi-patir
daasye 'tha sakhye 'rjunah sarvasvaatma-nivedane balir abhut krishnaaptir
eshaam paraa..286
padya bali,1.2.65)
Bhakti as practised by the aspirants,
are of two kinds- (1) Vaidhi-regulated by the rules and regulations of the
scriptures, and (2)Raganuga- spontaneous longing for the loving services of
Shri Krishna. In both the cases there
are the stages of Sadhan or practice.
Regarding the details in the practices of Vaidhi Bhakti, we have already dealt with in 10th Chapter, footnote
159. There are sixty-four principles of devotional practices including the
ninefold ways of devotion. All these sixty-four devotional activities are
summarised in the ninefold ways of devotion. Each one, in these nine modes of
devotion is competent enough to bring us the highest realisation. Some of the
devotees practised one single mode, whereas, some practised all the nine modes.
"The great King Parikshit is noted for hearing (Sravana) alone, Shri
Sukadev for narrating the Transcen¬dental Excellence of the Lord (Kirtan),
Prahlada is noted for remem¬brance of the Lord (Smarana) amidst all the
atrocities inflicted on him by his hostile father, and his group of equally
demoniac admir¬ers. Lakshmidevi is a typical example for tending the Feet of
the LordfPadasevan), Prithu Maharaj is an ideal in ritualistic worship
(Archan), Akrur distinguishes himself in the practice of bowing down (Vandan),
Hanuman is an inspiring example for servitude (Dasya), Arjun, Uddhav, etc., stand
for friendship (Sakhya), and the great ruler Mahabali is often spoken of as a
glorious ideal of complete self-surrender (Atma Nivedan). "286 These
devotees are famous in their observance of one form of devotion (Ekanga) alone,
while the an¬cient King Ambarish stands reputed in the practice of more than
one (Anekanga) Bhakti."287
Amongst the devotees of the Lord, the
inhabitants of Vraja oc¬cupy the highest position. The kind of devotion they
practised is known by the name 'Ragatmika'. The mode of loyally following in
the foot¬steps of these Ragatmik Bhaktas, is styled as 'Raganuga Bhakti'. Raga
is the spontaneous, deep and inseparable absorption in one's desired object of
love (Ishtadev). In Vaidhi Bhakti, its followers lack a spontaneous inclination
in them to the service of the Lord. They are to be regulated and inspired by
the injunction of the Sastras. A feeling of reverence and loyalty to the
scriptural rules forms a characteristic of their devotional practices. Raganug
Bhaktas are guided by a natural craving to follow in the ways of devotional
observances of the Vrajavasis. This is effected on hearing the Transcendental
Glo¬ries of Shri Krishna, His enchanting Pastimes in the company of those
favorite devotees of Vraja. The onrush of this sentiment, is so great, that it
seldom cares for the injunctions of the Sastras. But, they are not disloyal to
the Sastras, nor cultivate any hostile attitude, in them towards the
scriptures. This mode of devotion is of two kinds. (1) external and (2)
internal. As for their external practice, they engage themselves in hearing and
chanting the Glories of the Lord through the medium of their organic bodies. In
their internal observances, they accepting their real selves as the eternal
servants of a Gopi, render services to Shri Krishna day in and day out, under
her guid¬ance, in His most favourite Abode of Vrindavan. They lose them¬selves
in total absorption while meditating on the charming Pastimes of Shri Krishna
in Vraja. A devotee of this order renders service to Shri Krishna in any of the
four Rasas permanently existing in the Tran¬scendental Realm, such as
servanthood/Drt.syaJ, friendship (Sakhya), parenthood (Vatsalya), and
consorthood (Madhurya). They engage themselves in this eternal service under
the expert guidance of their spiritual preceptor, who is a most intimate
associate of the Lord, and an adept in any of these Rasas, or, sometimes in
all.
kshaantir avyartha-kaalatvam viraktir
maana-shunyataa,
aashaa-bandhah samutkanthaa
naama-gaane sadaa rucih.
aasaktis tad-gunaakhyaane pritis
tad-vasati-sthale,
ity aadayo 'nubhaavaah
syurjaata-bhavaankure jane..288
(Shri Bhakti-rasaamrita-sindhu
1.3.25-26)
This stage of Sadhan or practice in
this loving devotion, devel¬ops into spontaneous loving feeling (Bhav Bhakti).
The characteris¬tics of a Bhakta, who has attained this stage of Bhav Bhakt 288 is thus explained by Shri Rupa Gosvami in Shri Bhakti Rasamrita
Sindhu:- (1)Kshanti means extreme forbearance. A devotee of this stage never
falls a prey to the innumerable ups and downs in the social world. Even under
great provocative circumstances he never loses his patience. Remaining
undisturbed by any serious inci-dent, he ever remains calm and steady in his
contemplation of the Lord or any other devotional practice he pursues. (2)
Avyarthakalatvam is special care in the utility of time. By his various
experiences, he has understood the precious nature of time. He never wastes
even a fraction of a minute, in any activity which has no di¬rect relation with
Shri Krishna and His services. (3) Virakti means non-attachment. He is
dispassionate to the various tempting offers of the world, the enjoyment of the
transitory pleasures. The worth of all these sensuous objects is well-known to
him, as such these fleeting pleasures have ceased to arouse any charm in him.
He is not after any material success. He becomes completely detached from the
influ¬ence of these mundane objects and their allurements. (4) Manasunyata is
lack of pride. This is an important characteristic of a true devotee. He is
never influenced by the least ego. He may be an embodiment of all rare and
excellent virtues,.still, he considers himself the lowest of all (5) Asabanda
is deep bond of hope. A devotee is fully confi¬dent of his success towards the
attainment of his final goal, and is convinced beyond any doubt on this issue.
At every moment he is hopeful, since he knows that the Lord is an Embodiment of
Mercy. (6) Samutkantha means excessive eagerness. His impatience for see¬ing
the Lord reaches its highest pinacle. (7) Namaganesadaruschi is a real taste in
singing the Name of the Lord constantly. (8) Asaktistadgunakhyane means an
uncontrollable attachment in nar¬rating and listening to the Glories of the
Lord. And (9) Pritistadvasatisthale is a fondness for residing in the places
which are graced by the residence of the Lord, such as Mathura, Vraja, etc.
premaiva gopa-raamaanaam kaama ity
agamat prathaam,
ity uddhavaadayo ’py etam vaanchanti
bhagavat-priyaah.
kaama, prema,——donhaakaara vibhinna
lakshana,
lauha aara hema yaiche svarupe
vilakshana.
aatmendriya-priti-vaanchaa——taare
bali ‘kaama’,
krishnendriya-priti-icchaa dhare
‘prema’ naama.
kaamera taatparya——nija-sambhoga
kevala,
krishna-sukha-taatparya-maatra prema
ta’ prabala.
(Shri Chaitanya
Charitamrita,4.163-166)
ataeva kaama-preme bahuta antara,
kaama——andha-tamah, prema——nirmala
bhaaskara.
ataeva gopi-ganera naahi
kaama-gandha,
krishna-sukha laagi maatra, krishna
se sambandha..289
(Shri Chaitanya Charitamrita,4.171-172)
krishna-bhaktyaiva saadhutvam
saadhanam paramam hi saa,
tayaa saadhyam
tad-anghry-abja-yugalam paramam phalam..290 .
(Brhad-Bhagavatamrta,2.2.202)
bhakteh phalam param prema
tripty-abhaava-sva-bhaavakam,
avaantara-phaleshv etad ati-heyam
sataam matam..291
(Brhad-Bhagavatamrta,2.2.210)
This stage matures into Prem Bhakti
which again, in stages of succession, results into still deeper and sweeter
feelings of Sneh, Maria, Pranaya, Raga, Anurag, Bhav, and Mahabhav. The
attain¬ment of Prem to the Lord, and carnal appetites are poles asunder.
"The desire for the gratification of one's senses is called 'Kama' or
'lust'; the desire for the gratification of the Senses of Shri Krishna bears
the name of 'Prem' or 'Transcendental Love'. "289 "Goodness or purity
is obtained by devotion to Shri Krishna alone, as that itself is the highest
means of attaining purity. By practising de¬votion to Shri Krishna, one does
attain His Lotus Feet-the high¬est fruit of Shri Krishna Bhakti. Is perfect
purity attained by the practice of one's own Asram Dharmas or by following the
Jnan Marga? Not in the least. By devotion to Shri Krishna alone, one achieves
the highest Sadhutva, otherwise it will be of the sec¬ondary type. Shri Krishna
has said in the Ambarish Upakhyan to Durvasa Muni, "O Brahmin! I am
subservient to My devotees. I am indeed, a Dependent, etc." At the end he
says "My devotees are as dear to Me as My Heart, and I am as dear to them
as their heart. They do not know anything except Me, i.e., I am their all in
all, and I too care not a whit for others except My devotees. In these
sentences, He has referred to the good of His Bhaktas only. Because Bhakti
alone is the best means to lead them to His Lotus Feet. The paths of fruitive
actions, knowl¬edge, and renunciation, etc., are treated as a part of secondary
importance to Bhakti, before it actually dawns. Hence, the best fruits of
devotion which is the highest means to reach His Lo-tus Feet, are His Lotus
Feet only."290 "The highest fruit of Bhakti is Krishna Prem, the true
sign of which is want of satisfaction or insatiability; so self-contentedness
of the Atmaramas (those who seek satisfaction in their self) goes counter to
the attainment of Krishna Prem. Hence, this self-satisfaction is the most despised
one even amongst extraneous or secondary fruits, and must be greatly avoided in
the opinion of the ardent devotees."291
nityaishvaryo nitya-naanaa-vishesho
nitya-shriko nitya-bhritya-prasangah,
nityopaastir nitya-loko 'vatu tvaam
nityaadvaita-brahma-rupo 'pi krishnah..292
(Brhad-Bhagavatamrta,2.2.221)
"May Shri Krishna - the Para
Brahman, Whose form is eter¬nal, Who is ever present with Divine Faculties,
like Affluence, Omnipresence, Omnipotence, and Omniscience, Who ever ex¬ults in
His evernew Beauty, Splendour, Luscious Sweetness, At¬tributes, Pastimes, etc.,
because of His everlasting Excellences, Who is ever-marked with the insignia of
Shri on His Chest, Who is ever served by His servants and devotees (as is
signified by His statement, "O son of Kunti! Know for certain that in the
case of My ardent devotees, everything results in their ultimate good,"
which shows that by His lasting Grace, the devotees should not at any time
entertain the least doubt of ruin; by this the perpetuity of His Parshadas and
other devotees is also assured), Who is eter-nally served by Bhakti, (this
ever-fulfilment of His devotion, re¬futes the notion that devotional practices,
like Sravana, Kirtan, etc., are the functions of the human sense-organs, and
proves that their manifestation in them is solely through His Eternal Fund of
Kindness; this point is further elucidated at a later stage; and Whose Abode
too is ever present, protect you from impedi¬ments, like liberation, etc., to
the attainment of devotion to His Lotus Feet."292 Aiming on the highest
goal, avoiding all other de¬sires when the Holy Name is uttered, the chanter is
fortunate to realise this special gift. This is the highest desired result of
the chanting of the Name. Longing for all other types of attainments deprives
us from this unique and incomparable attainment.
Sincere prayers aimed simply for the
love of the Lord alone, effectively melf His Heart. Prayers guided by motives
of getting some¬thing in exchange, either of this world or of the next
including salva¬tion itself, never touch or move His Heart. Fully equipped with
the four essential qualifications (footnote 202), and with a sincere heart,
longing ardently for the unflinching love of the Lord, if we proceed witfi the
chanting of the Name, we are offered the true benefits of the course. The
results thus achieved are described in the first Sloka of 'Shri Sikshashtak'
composed by Shri Chaitanya Mahaprabhu.
ceto-darpana-maarjanam
bhava-mahaa-daavaagni-nirvaapanam shreyah-kairava-candrikaa-vitaranam
vidyaa-vadhu-jivanam,
aanandaambudhi-vardhanam prati-padam
purnaamritaasvaadanam sarvaatma-snapanam param vijayate
shri-krishna-sankirtanam..293
(sikhyastakam,1)
"Let the chanting of the Name of Shri Krishna
he glorified, which in successive stages offers sevenfold blessings to the
chanters. It cleans the mirror of the heart which is covered with layers of
accumulated dirt gathered in ever so many
births. It extinguishes thoroughly the wild conflagration of repeated cycle of births and deaths. It is
like the shedding of moonlight for the blooming of the lily of eternal good. It
is the very life of transcendental learning. It swells in the hearts of the
chanters a surging ocean of everlasting bliss. It enables the devotee to
experience by every utterance of the Holy Name, perfect happiness and finally,
It is an all round bath of the body, mind, and soul in the surging ocean of
Transcendental Bliss."293 This process of Nama-Sankirtan is the most liberal
course ever introduced by the Lord for the benefit of humanity. All the rigid
rules, innumerable restrictions, and never-ending hardships are to¬tally absent
in this practice. The Merciful Lord has lilted all bans from this procedure. In
the second Sloka of 'Shri Sikshashtak' this is impressively illustrated.
naamnaamakaari bahudhaa nija-sarva-shaktis
tatraapitaa niyamitah smarane na kaalah,
etaadrishi tava kripaa bhagavan
mamaapi durdaivam idrisham ihaajani naanuraagah..294
(sikhyastakam,2)
maayaamugdhasya jivasya jneyo 'narthash catur vidhah,
hriddaurbbalyam caaparaadho 'sat-trishnaa tattva-vibhramah..295
(bhajan rahasya,2.7)
syaat krishna-naama-caritaadi-sitaapy
avidyaa-pittopatapta-rasanasya na rocikaa nu,
kintv aadaraad anudinam khalu saiva
jushtaa svaadvi kramaad bhavati tad-gada-mula-hantri..296
(upanisad,7)
ki sayane ki vajane kiva jagarane,
aharnischa chinta krishna balha
vadane..297
"0 Supreme Lord! You are an
unfathomable Ocean of Mercy. How many ways You have devised to help Your fallen
children! You have manifested ever so many Names, Each identical and equipotent
with You in all respects. You have relaxed all the hard rules and made it a
very simple one, easily accessible to the entire humanity. How can a petty
human being estimate the depth of Your Mercy? You have done the maximum favour
to humanity. But, what to speak of my utter ill luck! In spite of all Your
unimaginable munificence to any human being, my adamant heart remains
unchanged. It never shows the slightest inclination towards the chanting of
Your Glorious and ever Sweet Name."294 "Conditioned souls have sunk
to the deplor-able depths of various evil propensities. They are struggling
against heavy odds, being surrounded on all sides by innumerable mundane distractions
that are commonly known as 'Anartlias' .29S
These are fourfolds - (1) weakness of the heart, (2) offences, (3) evil
desires and (4) error relating to the true knowledge of the eternal
truth." "Though, we at first lack in a real enthusiasm for chanting
the Holy Name, yet with utmost care we must proceed with the chanting. A
patient affected by bile, never relishes sugarcandy. Taking sugarcandy is a
necessity to arrest the growth of the disease. Hence, the patient, though he
finds it bitter in taste, should imperatively take to its use. Even so, one who
has not developed a genuine taste for the Holy Name, should ardently and
sincerely utter It, which will gradually shower Its Mercy upon him."296
"While at meals, or while taking test, or while awake, go on
incessantly chanting the Holy Name 'Krishna' meditating upon Him."297 The
constant chanting of the Name, enables the chanter to realise the true nature
of his self, with respect to the Lord.
ayi nanda-tanuja kinkaram patitam
maam vishame bhavaambudhau,
kripayaa tava
paada-pankaja-sthita-dhuli-sadrisham vicintaya..298
(Shikshaashtakam,5)
nayanam galad-ashru-dhaarayaa vadanam
gadgada-ruddhayaa giraa,
pulakair nicitam vapuh kadaa
tava-naama-grahane bhavishyati..299
yugaayitam nimeshena cakshushaa
praavrishaayitam,
shunyaayitam jagat sarvam
govinda-virahena me..300
(Shikshaashtakam,6,7)
"O Son of Nanda! I-Your humble
servant, am helplessly going down every moment in this terrible ocean of
worldliness. Be Merci¬ful to regard me as a particle of dust of Your Lotus Feet
and save me.298 Chanting the Holy Name realising one's true self, as the
eter¬nal servant of the Lord, awakens feelings of love to Him. The inter¬nal
feelings react externally as well. He experiences a thrill of ec¬stasy
accompanied by different changes on his body, such as shed¬ding tears, hair
standing on end, choking of the voice due to emo¬tional upheavals, etc. The
sixth Sloka of Shri Sikshashtak throws proper light in this respect. "O
Lord! When will the chanting of Your Name send thrills over my body, making the
hair stand on end? When will 1 experience uncontrollable flow of tears from my
eyes and my voice get choked with feelings while uttering Your Name? 299 His steady progress in devotion leads him
to still greater realisations. He expe¬riences unbearable and inexpressible
pangs of separation from his Beloved Lord. This stage is explained in the
seventh Sloka. "The fearful experiences born of the pangs of separation
from my Beloved Govinda break my heart immediately. A single moment without Him
appears to me an age; my eyes pour forth tears like the downpours on a rainy
day, and the whole world has lost its interest and appears dull to me."300
aashlishya vaa paada-rataam pinashtu
maam adarshanaan marma-hataam-hataam karotu vaa,
yathaa tathaa vaa vidadhaatu lampato
mat-praana-naathas tu sa eva naaparah..301
(Shikshaashtakam,8)
asundarh sundarsekhare va
guneerbiheene guninan barao va,
drosi mayeesyatakruna mbhudheerva
krishnah ca evadha gateermamayama..301.1
The final and the most sublime stage
of unalloyed devotion is the next experience. It has no comparison elsewhere
with the achieve¬ment of any other votary of devotion. He who is fortunate to
reach this state of supreme devotion stands unrivalled in his views since he
identifies all his pleasures, comforts, and conveniences fully with those of
his Beloved Lord. This is the highest stage - that is reached by the devotees
of loving devotion, a stage experienced in extreme rarity by an exceptionally
few. The last Sloka of Shri Sikshashtak by Shriman Mahaprabhu is an exposition
of this unique experience. "It matters very little even if He reduces me -
His beloved, devoted to His Lotus Feet, to pulp by His close embrace or crushes
my vitals by the pangs of poignant separation from Him. He is free to do as He
pleases, as He is the Self-Willed Dissolute. Yet He alone is my Sole Overlord
and no one else."301 "He may be quite ugly or the most charming; He
may or may not be endowed with virtues or merits; He may hate me or be an Ocean
of Kindness to me; anyway, that Shri Krishna alone is today my Sole
Resort."301-1