Prasanthi Vahini

If there is anything sweeter than all sweet things, more auspicious than all auspicious things, holier than all holy objects, verily, it is the Name of the Lord or the Lord Himself. Give up the company of the worldly-minded, the association with those infected by Asuric (demonic) qualities. Keep away from every type of wrongdoing. Seek always the company of the wise, the good. Take refuge in Lord Narayana; He, the Pure One, is the perfect embodiment of Shanti (Peace), of Saukhyam (Happiness) and of Jnana (Higher knowledge, Wisdom). He, the Shreehari, is seated within everyone. He stays constantly in the place where His devotees chant His Name, sincerely and with single-mindedness. Therefore, first, you have to practise intense Bhakti (Devotion) towards the Lord. Then, you can certainly attain real and permanent Saukhyam and Jnana.

Of what use is it to pursue the fleeting pleasures of the senses? There is no trouble or hardship to worship the Shreehari who lives in the cavity of your heart, your thickest friend, your father, mother, and guru, who is all these and more to you. The physical body, for whose sake you crave all the comfort and luxury, is subject to damage and decay; one day, it becomes food for dogs and jackals. Shreehari, on the other hand, is pleased with pure and Holy Love. Surrender your heart to Him. He desires nought else from you. He cannot be won by limitless scholarship or by pompous vows and rituals.

Of the span of human life, one half is wasted in sleep. Most of the other half is frittered away in satisfying stupid desires, in the inanity of old age, the helpless ignorance of childhood and boyhood, in miseries, travails, illnesses and such other things. So, when you only have very limited time at your disposal, why do you run after the silly pursuit of sensual pleasures? Use at least this limited available time for the contemplation of the glory of the Lord, for cultivating devotion by fixing your mind on His Lotus Feet, and thereby cross the vast ocean of Birth and Death which is filled with sorrows and sufferings.

Therefore, practise at all times and under all conditions the remembrance, with love and devotion, of the Name of the Lord. That name is the thunderbolt which will pulverize mountains of sin. It is the unfailing cure for the dreadful disease of sheer worldliness. Surely that name will endow you with Shanti!

The name of Shreehari is as the abundance and effulgence of the rising Sun, which dispels the darkness of pitch-black night called Bhranti (delusion). Do not let pass even a second, without bringing that Name (Shreehari) to mind. Look! Though the children of Asuras were not keen to listen to the sweet Name of the Lord and such other sweet words spoken by Prahalada, his golden advice given to them got deeply imprinted on their hearts. Eventually, those children of Asuras gave up their axes (weapons) and became the servants of Shreehari. They eschewed all their evil qualities, followed the teachings of Prahlada, began chanting the name of Lord Vishnu, and danced with joy along with him.

The Name of the Lord, which can transform the Asuric (demonic) character into nectarous essence, is verily the haven of Shanti for all and for the world. To repeat that Name without break like tailadhara (incessant and unshakable flow), to love that Form and that Name immensely and joyfully, that is what deserves to be called Bhakti (Devotion). Anyone can attain this Bhakti. Anyone can become such a devotee. The door of Bhakti Yoga is open to all. The only qualification or eligibility criterion needed is the desire for Moksha (Liberation from the Cycle of Birth and Death). That desire entitles man to his heritage. Bhakti means the Supreme Prema (Love) directed towards the Lord.

Such Prema will dawn only after knowing the glory, the gracefulness and the splendor of the Lord as well as His innate characteristics, such as Omniscience, Omnipotence and Immanence in all Creation. He who is endowed with Prema of this nature, who dwells in the Lord, he will certainly be liberated.

What does it mean, the expression: “To know God”? It means “To love God.” Jnana (Knowledge) without Bhakti (Devotion) causes hatred. Such persons’ Jnana cannot be called as Jnana; it is verily Ajnana (Ignorance). It is only through Bhakti that Jnana gradually becomes stabilized and deep-rooted.

What is the sign to indicate that you are progressing in the development of Jnana? Expansion of Prema (Love) is the sign. When Bhakti or, in other words, love towards the Lord dawns, ignorance will gradually vanish. Bhakti is the opposite of hatred. So, Bhakti is Prema expressed as Anuraga (Affection or attachment) towards God.

Bhakti and Anuraga are similar in nature. How? Both of them are devoid of Dvesham (Hatred). The mind of a Bhakta (Devotee) is attached to God. The mind of a worldly man is infected with Anuraga (affection or attachment) towards worldly objects only; but, the same Anuraga, when it assumes the form of Bhakti or Love of God, leads one on to the realisation of Godhead itself. The word, Rasa, means Ruchi (liking or taste) for worldly objects and Abhiruchi (inclination) for God.

When the Prabalyam (influence or supremacy) of Karma comes to an end, the Phalitam (result of those Karmas) or Karmaphalam (fruits of Karmas) also comes to an end. Once the Karmaphalam is used up, you are born again in this world. But, the fruits of Bhakti (Devotion) last forever. Liberation lasts; it does not end. So, Bhakti is the real cause for Moksha (Liberation from the Cycle of Birth and Death). Verily, Bhakti is the main Sadhana (Spiritual practice). Every other practice is built upon that.

Bhakti and Jnana are like the pair of bullocks for the cart; both have to pull in unison. Each must keep pace with the other and help the other to pull the cart. Even if one of them is absent, the cart cannot be pulled properly. Jnana has to help to intensify Bhakti; Bhakti has to contribute to intensify Jnana.

It is on account of this mutual help, this collaboration between Bhakti and Jnana, that the Gopikas (Cowherdesses who considered Lord Krishna as everything to them) of Brindavan were able to attain Moksha. Their Anuraga, Bhakti towards Lord Krishna endowed them with the Highest Jnana also. It is clearly evident from the above example that Bhakti assists and facilitates Jnana, and vice versa. Now, the essence of Bhakti as well as Jnana is Shanti, Prashanti (the highest type of Shanti), Prakanti (the Glory of Spiritual Effulgence) and Paramjyoti (the Supreme-effulgence of the Highest Revelation).

Jnana is a limb or Anga of Bhakti. This is Anuraga. Anuraga towards God is most beneficent. It produces the greatest Shubham (good, auspiciousness). It will not bind man to the Prapancham (World). Moreover, it will take him by the hand along the road to Moksha. It will release one from all types of bonds and attachments, automatically. One has to strive only to avoid evil company. Constant association with good company is desirable.

Bhakti alone is the supreme path. There is a statement about the superiority of the followers of the path of Bhakti Yoga over those who are the adherents of the path of Karma or Jnana or Yoga. That statement is - “Yogi (who follows Bhakti Yoga) is higher than the Sanyasi, more friendly and noble than the Jnani; also, He is more distinguished than the Sadhaka who takes up the discipline of Karma.”

This is the reason why even in the Geeta Lord Krishna directed Arjuna, “You must become a Yogi, who is the best.” He also said, “Among Yogis, he who worships and serves Me with Shraddha (unwavering faith) and with his Antaratma (heart and soul) merged in Me, is indeed considered by Me as the one with the highest Bhakti.” Then, Arjuna asked, “Devotees who worship Thee ever like that and those who worship Thee as Avinashi (Indestructible), Avyakta (Imperceptible), etc.... who among these, O Lord, have triumphed in Yoga more?” For this, Krishna replied thus: “Such ones, who fix their mind on Me, and worship Me joyfully and patly with remarkable faith.” So, when Bhakti and Shraddha on God unite, then, Bhakti in the form of Shraddha supports Shraddha. Shraddha has no limitations and so, its results too have no end or decline. Though Bhakti towards God is not the result of any Kriya (means), it depends upon certain Sadhanas (practices) to develop fully, such as Jnana as internal Sadhana and Bhakti (love for Dharma, for doing what is right, and love for Dharma will become love for Eeshwara, i.e., God) as external Sadhana.

When Brahman Itself is the object, it becomes Jnana or Buddhi (stable intellect). Shravanam (listening to *Dharma Shastras and Vedanta in a systematic and regular way from a competent teacher), Mananam (calling to mind what has been heard) and Nididhyasanam (ruminating on things thus recalled to memory) are the Sadhanas that have to be gone through without interruption until Bhakti is fully developed and Parabhakti (sublime devotion) is attained. Instead, Bhaktas (Devotees) often deal with God in a bargaining spirit or in the spirit of a tradesman! This attitude should be given up. Whoever asks from His God, or Ishta-daivam, anything other than Bhakti (Devotion) or Prema (Love) is indeed not a true devotee. Uninterrupted flow of Prema towards the Feet of the Lord, that is real Eeshwara pranidhana Bhakti (Committed devotion towards the Lord). Through Bhakti towards God, success in Samadhi (complete absorption) too will be quick. Only then, you attain genuine Shanti. That is verily the haven of Shanti for all.