BHAKTI TATWA (The Devotional Path)

Aham Twa Sarvapapebhyo Mokshayishyami Ma Suchah

Whoever surrenders himself unto me and takes refuge in me, I will redeem him of all sins and grant him liberation (Brahma Prapti) – this is the declaration of the Gitacharya. Spiritual aspirants must keep these words in their minds and strive to develop devotion and surrender to God. God’s power is infinite. Man’s power is limited and trivial. In the infinite space in the universe, there are innumerable number of planets revolving. This is called Bhutakasha (The cosmos or the Physical space). Since the Earth, the Sun, the Moon and the Stars are all included in this cosmos, it is called as Brahmanda or the Macrocosm. Such a Bhutakasha is only one speck in the infinite power of God. In the Vamanavatara, the whole earth was pervaded by a single foot of God. It is not possible to comprehend the mighty power and the cosmic form of Divinity. The Vedas made an effort to describe the cosmic form of God thus: Atya tistat Dasangulam. It means that God pervades the whole Universe and still rises to an extent of 10 inches extra. These descriptions are made by devotees to comprehend the cosmic form of God to a certain extent, but, strictly speaking, there is no place in which God is not present. He is omnipresent. From the Microcosm to the Macrocosm, God is present as the minutest in the minute and mightiest in the mighty, says Bhaktiyoga. Therefore, it is necessary for us to comprehend the nature of this universe. 

Bhutakasha, Chittakasha And Chidakasha 

The lunar system (Chandramandala) which is several lakhs of miles away, the solar system (Suryamandala) which is crores of miles away and the constellation of stars (Nakshatramandala) which is billions of miles away – all these put together is called the Sky (Nabhomandala). This is also referred to as Bhutakasha. This is the gross form, which is endless and incomprehensible. This beautiful earth on which we live appears like a tiny dot in the Bhutakasha. The Chittakasha is the subtle mental space (Mano akasha). The Bhutakasha appears like a tiny atom in the Chittakasha. Such an expansive Chittakasha, will again take a minutest form in Chidakasha. This Chidakasha is the causal form of the universe. The nature and dimension of these Bhutakasha, Chittakasha and the Chidakasha are indescribable. That is why Vedas, proclaimed Yato vacho nivartante aprapya manasa sah (where the words fail to describe and mind cannot comprehend). How then can you recognise such Divinity? The Bhutakasha is sthula (gross) the Chittakasha is sookshma (subtle) and the Chidakasha is Karana (causal). Divinity is beyond all these three; you should be able to recognise that. It is impossible for the common man to recognise such a Divinity. Human beings with their limited knowledge cannot recognise God who is the Lord of the three Lokas (worlds - Swarga, Martya and Patala), three gunas (attributes – Satwa, Rajas and Tamas) and the three aspects of time (past, present and future). However, the Bhagavad Gita has taught an easy method for this purpose. 

The Nature Of “I” 

Lord Krishna said in the Bhagavad Gita: Mat karmakrit mat paramo madbhaktah. What is the meaning of Mat karmakrit? It means, perform all actions as belonging to Me. Whatever actions you perform in this Bhutakasha, all of them belong to Me. There are no karmas (actions) other than mine, in this world. Bhaktiyoga teaches that, in the first instance, whatever actions you perform, perform them as belonging to Me. The next requirement is Matparamo. You perform the actions for My sake. You are not doing them for your sake. You say, I am doing, I am doing, I am doing. Who is this “I”? It is only I who reside in you as the resplendent Atma in the minutest form. It is from the Atmic level that this word “I,” “I,” “I” emanates. Therefore, the word “I” does not belong to this body. This belongs to the Atma. This is the reaction, reflection and resound of the Atma. The word “I” does not belong to the body, mind, intellect or the senses. Whatever actions you perform, you are doing for your self satisfaction. Not realising this, people identify themselves with the body and are deluded to think “I” and “Mine” and get lost in the mire of delusion. Whatever you do, you are doing it for My satisfaction, on My behalf and as My Agent. Keep this truth in your mind. 

Madbhakata: who is a Bhakta? You must grasp the inner meaning of the word Bhakta. Bhakti is a reflection of Divine Love. This Divine Love emerges from the Atmic level only.

It is a reflection of the Atma. It is never, never, connected with worldly matters and relationships. Such a love is considered to be Bhakti (Devotion). Whatever you think, whatever you speak, whatever you do, they should be considered as acts of the Divine. That is, Sarvakarma Bhagavat Preetyartham (all actions are performed for the pleasure of the Divine).

In the normal waking state, you may be deluded to think that you are performing the actions for the sake of your body. But, in the sleeping state, for whose sake are you sleeping? By sleep, your body may get some rest, mind may get some peace. But, for whose sake are these rest and peace? You are performing so many actions for the sake of “I” (Atma tatwa). While teaching to Maitreyee, her husband explained in ever so many ways the implications of this proposition. For whose sake you are loving me? The husband is loving the wife for the husband’s sake. We think the mother is loving the child. No, No. The mother is loving the child for mother’s sake. The teacher loves the disciple. He is not loving the disciple for his sake. In fact, the teacher is loving the disciple for the teacher’s sake. The nature of the human being engrossed in the sadhana marga will be like that.

Human Love And God’s Love 

The devotees are loving God, but not for God’s sake. For the sake of devotees, devotees are loving God. There is a subtle point to be noted here. God loves a devotee. There is a difference here. God is not loving a devotee for His sake. He is loving the devotee for the devotee’s sake. The simple reason being, God is formless. God has no feeling of mine and thine. Where there is self interest, there is a difference of I and you. But, God has no such difference at all. The words Matkarmakrit, Matparamo and Madbhaktah relate to the devotees. They are helpful to the devotees to worship God. With the limited knowledge and power at his command, how can a human being comprehend the true import of these words? There is an individual struggling to get some air by waving the hand-fan, but he is unable to get any. But, when there is a typhoon sweeping across the ocean, the waves rise to a great height and tidal waves formed. When there is a whirlwind blowing with great velocity, the trees are uprooted; whose power is this? The air a human being gets by waving his hand-fan is very insignificant. But, God’s power blows like a typhoon. When a human being draws water from a well with the help of a bucket or by a pump set, the quantity of water drawn is limited. But, when there is a downpour from the sky, the rivers swell and a number of villages are submerged. This is God’s power and that is human power. When we want light in the house, we light a lamp or switch on an electric bulb. That light can light our house only. But, when the Sun rises over the Sky, there is light everywhere. The Sun shines over the forest, the hillock, the tree and the house as well. The Sunlight is God’s power and the light of the small lamp is the human power. The method by which a human being with his limited power can reach God with infinite power, is called Sharanagati (total surrender). 

A True Devotee Is The Greatest Of All 

Lord Krishna said in the Gita, Ahamtwa Sarvapapebhyo Mokhayishyami Ma Suchah (I will redeem you of all sins and sorrows and take you to the Brahma Pada, my Abode). Here is a beautiful example for this declaration. The whole objective world is Bhutakasha. This Bhutakasha has become the subtle Chittakasha in the mind. This Chittakasha in its turn has taken the causal form born of Chidakasha. In this casual form, God resides as Atmaswarupa, being the minutest of the minute and the mightiest of the mighty (Anoraneeyan Mahato Maheeyan). Such a mighty God with infinite power is firmly installed in the heart of a true devotee. 

Once Sage Narada went to have the darshan of Lord Narayana. Then Narayana enquired, “Narada! Did you find out the secret of my Bhutakasha? In what form the Pancha bhootas (Five elements), Panchendriyas (Five senses), Pancha suktas (Five sayings) and the Pancha pranas (Five life principles) are existing? Which is greater among these? He also enquired, “The five elements are associated with sound, touch, form, taste and smell. Among the five elements of Earth, water, Fire, Air and Akasha, which element has a huge form?” Narada thought for a while and said, “Swami! The earth is great” Narayana questioned, “How? Three parts of earth are filled with water and only one part is visible. A huge area of earth is swallowed by water. Then, that which has swallowed is great or that which is swallowed great?” Narada replied that since water had swallowed the earth, water was great. Narayana again queried: “Sage Agastya has swallowed in one gulp such a great element, water. Is water great or Agastya great?” Narada replied, “Yes, Yes. Agastya only is great.” Narayana further questioned thus: “Such a great sage, Agastya is only a star in the Sky. If so, is the Sky great or Agastya?” Narada replied, “the Sky, which is infinite, is great.” Narayana then said “God had covered the Earth and Sky with a single foot. If the foot of God itself is so great, then think for a while how great is His total Divine Form? The Devotee has installed such a great God in his heart and firmly bound Him there. Then, is God great or the Devotee?.” The Premapasha (chord of love) that can bind God, is available only with the devotee. Even God allows himself to be bound by the premapasha. Therefore, the Bhakti Marga (the path of Devotion) beautifully describes that God’s Love is the greatest. 

When you hold a drop of water from the infinite ocean in your palm and look at it, it looks very tiny. But, even this tiny drop of water when added to the ocean, it takes an infinite form. Even the tiny human nature when merged in the infinite Divinity, becomes one with Divinity in accordance with the saying Brahmavid Brahmaiva Bhavati. Therefore, Bhakti Marga is the supreme path for union with God. Today, man is not able to understand properly the Divine nature of the Infinite, universal God.

God is the Lord of the universe. How is the behaviour of Man today? When a village Head or a Minister or a Government Officer visits their place, they stand before him with all humility with folded hands and ask for favours. But, they do not show humility before the Lord of the Universe. They are taking Divinity very lightly; they do not make any effort to grasp the supreme truth about Divinity. Small minds go after small things only. If only they could realise the truth that God is ominipresent, omnipotent and omniscient, they will not go after these petty things. 

When the Kalpavriksha is right before you 
To fulfil all your desires, 
Why go for a flower in the backyard? 
When the celestial cow is right before you 
to give you plenty of milk 
why go for a cow from the market? 

If you really recognise it as a Kamadhenu (Celestial cow), you will not purchase these ordinary cows from the market and put them in your backyard. Small minds develop liking for small things only. You are attracted by things that you are capable of thinking about. In fact, your power of contemplation is also small. Because you go on thinking Aham Dehosmi, Aham Dehosmi (I am the body, I am the body), you fall for petty things in accordance with your thinking. You must rise from this Dwaita Bhava (feeling of Duality) of Aham Dehosmi (I am the body) to the Vishishtadwaita Bhava (qualified non-dualism) of Aham jeevasmi ( I am the jiva, the being). From that stage, you should ultimately reach the stage of Advaita (non-dualism) and constantly remind yourself of your true nature Aham Brahmasmi (I am Brahman). Dwaita Bhava is the birth place of all sorrows. We must develop Atmic consciousness, not the petty body consciousness. Atmic consciousness gives us happiness, whereas body consciousness gives only sorrow. 

Upavasa - Its Meaning 

Balaraju said that Upavasa (fasting) means sitting near. Mere sitting near is not upavasa. The frogs sit near the Lotus. Is it upavasa? No, No. Along with the nearness, they must go for the dearness (sweet honey) in the Lotus, also. Simply by sitting near God we should not presume that we have become dear to Him. Take the case of our neighbours. They are physically close to us. But, if they are in difficulties and in a sorrowful mood, we are not moved by their sorrow. We take it for granted and think that it is part of life. On the other hand, in the case of our kith and kin, even though they are far away from us in America, we cannot have peace of mind if we do not get a letter at least once in a week. The reason being even though they are physically far way, their love is nearer to us. In the case of our neighbours, the body is near but our Love is far away. Another example. In our house, there are rats and ants moving about here and there. But will they become our friends? Never. Therefore, along with nearness, we must cultivate dearness. Upavasa literally means, sitting near. What is the benefit of sitting near God? When you sit near a lamp, it will give you light and in that light you can carry on your daily routine. If you sit near an air-conditioner, you will get comfortable, cool air. If you switch on a room-heater, the cold weather will be removed and you will get warm, comfortable air. What is happening in all these cases? One thing is removed and another added. Our discomfort is removed and comfort is added. Similarly, when you sit near God, your bad qualities will be removed and good qualities are substituted. It is possible for God to cast His influence on you, to shed His light on you and shower His love on you. That is the benefit of upavasa, sitting near God. 

Today, however, not knowing the inner meaning of the words like upavasa, upasana, etc., we are acting contrary to them. In the name of upavasa we are consuming a dozen dosas, uppudu pindi (rice flour), bananas and 2 litres of milk. If we are observing Ekadasi Upavasa, we place an order with the canteen for upma, halva and other eatables. Our explanation for this is, we do not take rice on that day. Simply because we do not take rice, does it amount to upavasa? The sacred ritual of upavasa is reduced to such a cheap, base level. Upavasa does not mean emaciating the body by fasting. It is said Deho Devalaya prokto Jeevo Devassanatanah, This body is like a temple to the Eternal God. Therefore, the body should never be neglected or emaciated in anyway. Keeping the Dehi (the indweller in the body) in our mind, we must always keep the Deha (Body) in good condition. We should endeavour to be always near and dear to God. How? Whatever we see, whatever we do, whatever we speak, whatever we think – must be done as an offering to God. This is the way to get near God.

Devotion - Its Characteristics 

In devotion, you must not only cultivate love, but must perform some acts of love as well. There are some important characteristics of devotion. Praise and scorn, cold and heat, profit and loss, happiness and sorrow, honour and insult – all these must be borne with a sense of equanimity. Neither we should get elated by praise nor depressed by scorn. Neither we should feel happy when profits accrue nor we should be depressed in times of loss. Similarly cold and heat must be borne with the same equanimity. In cold season, woollen coats protect us a lot. In summer, light cotton shirts are comfortable. Both are helpful to us. In one season, coolness gives us happiness, while in another, heat gives us happiness. Everything depends upon the way we use them. All are God’s creation. However, we have to use them depending upon the circumstances and the level at which we are placed. If we give a gold cup to a child or a knife to a mad person, it will be dangerous. The gold cup is a very valuable possession; hence, it must be given to one who can keep it in a safe place. Similarly a knife must be given to one, who has knowledge about its proper use. It is only a person who knows the impact of Bhakti, can use it properly. Love never causes harm to anybody, never perpetrates violence on anybody and never hates anybody. 

The Mental Transformation Of Arjuna 

The Gita exhorts us Adveshta sarva Bhootanam Maitrah Karuna Evacha (Do not hate anybody, develop Love and Compassion towards all beings). We say Love, Love and Love and in practice act contrary to that. How can then it be a sign of Love? When we talk of Prema (Love), whatever we think, whatever we speak, whatever we do, must reflect love. We must develop an unconditional love. That is why Lord Krishna exhorted Arjuna to obey His orders. In the Kurukshethra war, Arjuna was egoistic in the beginning and held the Gandiva with pride to destroy the Kauravas, his enemies. Just, at the moment of commencement of the war, he laid down the Gandiva and sat down in the Chariot out of a sense of sorrow and despondency born out of his ego, thinking that he would be the Killer of those warriors. When Lord Krishna taught him the Gita and explained to him the correct position - that he was Nimitta matra (merely an instrument) in this war, Arjuna realised his folly and prostrated before Lord Krishna saying Karishye Vachanam Tava (I will act according to your instructions). Till then, Krishna and Arjuna were Brothers-in-law. But, when Arjuna said Karishye Vachanam Tava, they became Guru and Disciple. Their relationship has now transformed into that of God and His Devotee. Mental transformation is necessary for every devotee. Without this, any amount of devotion and nearness will be of no use. You must try to perform your actions according to the times. When, where and how to maximize your time, let us discuss tomorrow.