Devotee Is Dearest To God

"Tesham Satata Yuktanam Bhajatam Preetipoorvakam 
Dadami Buddhiyogam Tam Eva Mamupayanti te” 

Whosoever worships Me constantly with love and affection, to such a person I will grant Buddhi Yoga” - declares the Lord. Not only this. He has also promised “I will take him unto Me.” Buddhi Yoga means the discrimination between Atma and Anatma. This is possible only for the pure devotees. The Bhagavad Gita has established the fact that the eternal knowledge leading to mukti (liberation) can be acquired only by means of pure and unsullied devotion. It has declared that it is only through “Dasohamtatwa” (total surrender by becoming God’s servant), one can attain “Soham Tatwa” (‘I am that’ state completely identifying oneself with Divinity). It has unequivocally stated “Bhaktiman Me Priyo Narah” (a devotee par excellence is most dear to me).

Bhakti (Devotion) And Its Nature : 

What is Bhakti (Devotion)? When love is fixed on momentary and perishable things, if becomes lust and delusion. On the otherhand, when it is turned towards a lasting and eternal object, it becomes Bhakti (Devotion). Devotion is of two types. Worshipping God with flowers, offering incense sticks, lighting a lamp and burning camphor in front of the deity, making pilgrimages to sacred places and conducting daily rituals at altars in the homes and in temples - this is called Bhakti in the ordinary sense. The Bhagavad Gita did not give much importance to such acts. It has established the fact that good character and good behaviour are the indicators of true Bhakti, which is also called “Parabhakti.” We must recognise the distinction between Bhakti and Parabhakti. 

Bhakti And Parabhakti 

Bhakti is worshipping God with the materials available in the objective world like flowers, incense sticks, camphor, etc. Wherefrom came these flowers ? Did you create them? No, No. They are God’s creation. What is so special in your bringing and worshipping God with the flowers created by Him? This can, at best, be called an ordinary, simple devotion (bhakti). Cultivate good character, good behaviour and good qualities in the Bridavan of your heart by your conscious effort and worship God with such flowers. This process is called Parabhakti. A little while ago, Balaraju said “Gnyanat Dhyanam Vishishyate.” We must try to establish the difference between Gnyana and Dhyana, to some extent. 

Bhakti (Devotion) And Gnyana (Knowledge) 

Without meditation, Knowledge is not possible. Without Knowledge, meditation cannot be carried out. Under these circumstances, which is first? In the worldly sense, dhyanam (meditation) means contemplation on a particular object with intense concentration, visualising it and thereby attain Divinity. But, strictly speaking, this is not dhyanam (meditation). “Dhyai Chintayam Sthiti hi Dhyanam” – thus goes the saying. Dhyanam has its root in the words “Dhyai Chintayam.” The inner meaning of the word “Dhyanam” is contemplation on Divinity. Also, contemplation on God is Bhakti (Devotion). Without Bhakti, Akhanda Gnyana (Infinite knowledge) is not possible. What is the basis for a fruit? The flower is the basis for the fruit, without which the fruit cannot be formed. Therefore, first the flower and then the fruit. Similarly, Bhakti (Devotion) is like a flower. Without going through the process of Bhakti (Devotion), the fruit of Akhanda Gnyana (Infinite Knowledge) cannot be obtained. At the flower stage, a sadhaka must begin his sadhana with a feeling of dasoham (I am your servant, meaning God’s servant). Starting from this dasoham state, he should finally reach the Brahmoham (I am Brahman) or Soham (I am that) state. 

Dasoham - Soham 

Sri Vidyaranya Swami, a great sage, started his sadhana with constant contemplation on the mantra “Dasoham, ” “Dasoham.” This sadhana ultimately culminated itself into “Soham.” One day, Sri Vidyaranya Swami was teaching great philosophical truths to his disciples. The disciples questioned him: “Swami ! All the while you have been contemplating on the word ‘Dasoham’, ‘Dasoham’ and reached this exalted state by your sadhana. But, today you are chanting ‘Soham’, ‘Soham’. What is the reason for this change?” Vidyaranya replied: “My dear Sons! All the while it is true that I have been worshipping God with the Dasa (servant) feeling constantly chanting ‘Dasoham’, ‘Dasoham’, ‘Dasoham’.

One night the chitta chora (one who steals the chittas of devotees), the Brindavan Vihari (one who strolls in Brindavan), the Gopi Manasa Sanchari (one who walks in the minds of Gopis), came stealthily and stole the word “Da.” Since Lord Krishna stole the “Dakara” (the word ‘Da’), now I am left with only ‘Soham’ (I am that). Krishna also said in the beginning, you started your spiritual journey as a Dasa (servant). Now you have reached me and merged in me. Therefore, you tread the path of ‘Soham’, ‘Soham’. 

There used to be two disciples of Sri Ramakrishna Paramahamsa – one a householder and the other, a renunciant. Both were devoted to him. Naga Mahasaya was a householder-devotee and Vivekananda was a renunciant-devotee. Naga Mahasaya started his sadhana with constant contemplation on the mantra ‘Dasoham’, ‘Dasoham’. He was considering himself a dasanudasa (a servant of the servant) of God. When one starts his sadhana with a dasoham feeling, his ego will vanish. As long as there is ‘Ahamkara’ (ego), ‘Atma Gnyana’ (knowledge of the self) is not possible. Since Arjuna threw down his Gandiva (bow) of ego and surrendered himself before Lord Krishna saying “Karishye Vachanam Tava” (I will do according to your dictates), Krishna constantly provided him courage and encouragement. As long as there is ego, visualisation of the Divine form at the Atmic level is not possible. Conversely, if God’s grace descends on a person, there is no scope at all for ego to trouble him. Is it not a fact that both darkness and light cannot co-exist in a place at the same time? That is why, Naga Mahasaya started his spiritual quest with ‘Dasoham’, ‘Dasoham’ bringing himself down to the lowest stage. Vivekananda, on the other hand, started his spiritual journey from the exalted level of “Soham,” “Soham” or “Sivoham,” “Sivoham.” His spiritual quest was on a broader canvas. Both were bound by Maya. Naga Mahasaya assumed the form of a tiny creature chanting ‘Dasoham’, ‘Dasoham’ and finally got himself out of the bondage. Vivekananda on the other hand, assumed a macro-form, developed broad-based thinking and got out of the bondage of Maya, cutting the ties that bound him. Whoever develops in himself an exalted feeling of “I am God,” no ties whatsoever can bind him. But, there is no use by merely chanting these words. The underlying truth must be experienced. Dehabhranti (the delusion of identification with the body) must be given up. One should practise sense-control. One should cultivate Ekatma Bhavana (a feeling of oneness with God) by constantly remaining as a Yogi (satatam yoginah). Only such people can experience this great truth. Thus, a devotee shedding his ego, attains Atmic Bliss (atmananda) and remains in that state day-in and day-out. For this purpose, three paths, namely, Dwaita (dualism), Vishishtadwaita (qualified non- dualism) and Adwaita (non-dualism) have been prescribed.

Dwaita, Vishishtadwaita And Adwaita 

A devotee, in the beginning, will say “tatvaivaham” (I am the devotee of God). Here, he indicates that he is different from God. In this concept, the devotee will think “I am a separate entity, God is somewhere in a distant place; to see God, I am becoming his devotee.” Gradually he will develop his devotion to the “Tavaivaham” stage. Here he comes faceto-face with God and prays “Oh God! I am your devotee, I am your devotee.” Finally, he reaches to the stage of “Twamevaham.” He says I and you are one. To think “I am a devotee of God” is Dwaita. To think “I am your devotee” is Vishishtadwaita. To think “I and you are one” is Adwaita. But, it is only when we start in Dwaita, we can reach the Adwaita stage. We must begin our worship of God, as an ordinary devotee. Without sakara and saguna (form and attributes) worship nirakara and nirguna (formless and attributeless) worship is not possible. Therefore, we must begin our Journey to God, as a Dasa (servant).

A small example to prove this point. There is a big circle. Immediately after this, there is a small circle. The big circle is God and the small one is the individual, Jiva. This Jiva is standing separately from God. This is Dwaita. Now, the small circle is put in the big circle. It means, the Jiva is in God. This is Vishishtadwaita. But, what is the method by which this Jiva can reach God? The small circle gradually expands and finally merges itself in the big circle. This is called Adwaita Sthiti (Non-dualistic state). To make a concerted effort to merge the Jivatatwa in the Daivatatwa or Divinity, is the path of devotion.

It is only when you recognise the Divinity in Man and firmly establish yourself in the belief that it is none other than God Himself, that the Jivatatwa in you will gradually vanish. The Gita says “Shreyohi Gnyanam Abhyasat.” It means that you will attain Gnyana (wisdom) only by abhyasa (practice). Nothing can be achieved in this world without abhyasa (practice). Whether it is reading, writing, walking or eating, everything comes by practice only. There are two kinds of knowledge. 

Bhoutika Gnyana And Adhyatmika Gnyana 

Bhoutika Gnyana (secular knowledge) is one thing and adhyatmika Gnyana (spiritual knowledge) is another. To be more appropriate and precise, Bhoutika Gnyana is called knowledge whereas Adhyatmika Gnyana is called wisdom. To observe and enquire into the physical nature of material objects is ordinary knowledge. But, to recognise and understand the basic principle underlying the object as an indweller is spiritual knowledge. Without the background a spiritual knowledge, it is impossible to learn or acquire secular knowledge. All those good actions that are performed by the body are the means of acquiring such a spiritual knowledge. Without the help of the body, we cannot perform any actions. We cannot achieve any result. “Shareeramadyam Khalu Dharma Sadhanam” – thus goes the saying. The body is most essential for performing any righteous deeds. It is also said “Paropakararthamidam Shareeram.” The body is also essential for doing sacred karmas and to help others. This concept can be understood by a small example. 

We went to a place situated in a forest, for a picnic. We took along with us vessels, provisions and vegetables for cooking. We made preparations for cooking, But, there was no fire place. Therefore, we picked up three stones and arranged them in a triangular shape to serve as a hearth. Then, fire was made under the hearth with firewood and a vessel with water was placed on the three stones. Then rice was put in the vessel. What is the meaning of all this process? In order to cook rice, we are not heating the rice directly over the fire. The heat of the fire goes to the vessel, then to the water contained in the vessel and finally to the rice. The rice gets boiled in the process and becomes food for us to partake. Similarly, in the forest of life, we are trying to prepare the food of happiness. Here, the three qualities of satwa, rajas and tamas are the three stones making a hearth. Our body is the vessel, aspirations, the water, desires and the rice. The fire burning in the hearth comprising the three stones is Gnyana (wisdom). The heat emanating from the fire of Gnyana goes to the vessel of the body, then to the aspirations of water and finally to the rice of desires which gets boiled. Then, the food of peace will be ready for us to partake. The heat from the fire of Gnyana cannot and should ot go directly to the rice of desire. Our desires have to be burnt through the body and the feelings. The desires have to be brought under our control, gradually, step-by-step. By controlling our senses and desires, certain changes take place in our attitude, resulting in the concept of “Karmaphala Tyaga” (renouncing the fruit of our actions). It is not possible for anybody to renounce the fruit of his action. The fruit is always there. The Gita said “Ma Phaleshu” (never aspire for the fruit) it never said “Na phaleshu” (no fruit). Therefore, there is a fruit for every action of ours. But, what is important is, never perform any Karma (action) anticipating a fruit (result). Perform all actions as your sacred duty. 

Not Karma Tyaga But Karmaphala Tyaga 

When you are performing a duty, results accrue out of it; there is nothing wrong in accepting them. The Gita never said that there will be no fruit (result) for our actions. Also, it never advised to renounce the fruit of our actions. Unable to understand this concept of karmaphala tyaga properly, several people resort to renouncing the karmas themselves. To what extent the karmas are required to be performed? As long as the process of cooking goes on, the fire wood is necessary. Once it is finished, there is no need for the firewood. Similarly, as long as we are in the process of recognising the secret of action or the secret of the result of our action, performance of our duties is essential. Another important point to be noticed is, for renouncing the fruit of our action or the action itself, for developing Gnyana (wisdom) or Dhyana (meditation) – in fact, for everything, Prema (Love) is important. 

Prema Sadhana (the Practice Of Love) 

Mention has been made of “sheela” (character) and “sadachara” (good conduct) in this context. These are indicators for ‘Sathya’, truth. Sathya (Truth), Dharma (Righteousness) or Shanti (Peace) are not distinct characteristics. All of them are based on Prema (Love). Prema, when results in action, becomes Dharma; Prema, when associated with understanding becomes Shanti. That is why it is said that, for achieving the values of Sathya, Dharma and Shanti, cultivation of love is very much necessary. The Gitacharya therefore, exhorted us to cultivate Love to reach him. He also said, “My dear Bhakta! your hands are small; undertake My service with those small hands. Your eyes are so small and my creation is so great. You are trying to look at such a vast universe through those eyes. You are trying to reach Me, walking with your two small feet. There is no use making all these efforts through your external Karmendriyas (senses of action). You have also a heart gifted to you by God. Install me firmly in your heart. If you are able to do this, there is no necessity for these actions. It is not necessary to make separate sadhanas to renounce the fruit of your actions (karmaphala tyaga). When you become my devotee, chant My name, contemplate on Me, meditate on Me and engage yourself in My thoughts at all times and all places, then, I will take care of everything for you.” For undertaking such a “Dridha Deeksha” (dedicated effort), you must have a “Dridha Nishchaya” (firm resolve) and an unflinching and total faith. Without this, it is not possible to achieve Divine Bliss. 

God is Paripoorna (embodiment of fullness). To attain such a Paripoorna Tatwa, you have to develop a full mind with full faith. When he is full and you are not full, there cannot be any rapport between you. For attaining the paripoorna God, if we do not cultivate paripoorna bhava (feelings of fullness or profound thoughts), we become Bhagavad Drohis (Sinners against God). Thereby, we will be tainting the image of God who is Ominicient, Ominipresent and Omnipotent. Therefore, let your thoughts be pure and profound, flowing from a pure heart. Go near Him with paripoorna prema (full and unconditional love). God has asserted that He is “Bhajatam Priyo,” meaning, He will be dearest to the one who worships and serves him. The Gita has exhorted us “Adveshta Sarvabhutanam (do not hate any body). A sadhaka with such pure thoughts is dearest to God, says the Gita. Man has got all these qualities in full, in him. But, he is not making any effort to recognise and manifest them in his behaviour. He is wasting his time in petty worldly pursuits. Therefore, man should engage himself in the pursuit of profound truths. All our actions and thoughts in the outer world as well must be turned towards the inward path. Then only we will be able to understand the unity between the outward and inward paths. When we understand this principle, our life will be meaningful. We must believe in the truth that Love is the most important factor in Bhaktiyoga. Truth is today confined to only lipservice. No, this must merge and become part and parcel of your thoughts. You must always cultivate good and truthful thoughts. When you start thinking with pure love, the truth that is inherent in you will emerge. The source for Sathya (Truth), Dharma (Righteousness), Shanti (Peace) and Ahimsa (Non-violence) is Prema (Love). This is the birthplace for all other human values. Love is everything; God is Love and Love is God. Therefore, cultivate Love and expand your little self into infinity and try to merge in that Supreme Self. This is the essence of the teachings of Bhaktiyoga.