21. DEVOTION

D: Performing bhajan-s is considered an act of devotion. Some others say that performance of nitya-karma-s is devotion. Which of these is true devotion?

A: Śaṅkarabhagavatpāda has said in the Vivekacūḍāmaṇi:

(VC, 32) (Amongst the means to obtaining liberation, devotion reigns supreme.)

He has also defined devotion. He has said that devotion is profound meditation on one’s own true nature. This is the definition of excellent devotion. However, none but a few can have this kind of devotion. Others need to be prescribed a lower, simpler kind of devotion. Śrī Madhusūdana Sarasvatī, while speaking of devotion, has said that devotion is of three kinds. The first kind is associated with the conception, “I belong to Īśvara.” The second is having the notion, “Īśvara belongs to me.” An illustration is Yaśodā’s love for the child, Kṛṣṇa. If great affection towards Īśvara is cultivated, the idea, “Īśvara belongs to me” can develop. Superior to even this is the knowledge, “I am that Supreme Being.”

D: How can the realisation “I am that Supreme Being” be termed bhakti?

A: An ordinary devotee is prepared to accept that he is different from Īśvara but an ideal devotee, being unable to bear even this separation, desires “I must merge with my Lord.” Finally, he does attain that realisation. So, this should be termed as the highest form of devotion. Śrī Kṛṣṇa has said that He regards a jñānin as the greatest devotee.

D: What form of devotion should ordinary people have?

A: As long as the feeling, “I am the body” exists, it is best to consider oneself as a servant of the Lord. Then, one will not desire anything from Īśvara. One will consider serving the Lord as one’s duty. When the Lord said to Prahlāda, “I shall bestow a boon upon you”, Prahlāda replied:

(BP, VII.10.4) (He who expects something from Īśvara is not a servant; he indeed is a merchant.)

D: If that is so, is it erroneous to consider the performance of bhajan-s as devotion?

A: No, it is not. Even that is an act of devotion. Sage Nārada, while speaking of devotion, has said:

(NBS, 2) (Devotion is of the nature of supreme love for Īśvara.)

Any form of love of Īśvara will be grouped under devotion. Śaṅkarabhagavatpāda has said in the Śivānandalahari:

(SL, 61)

(Just as the seed of an aṅkola tree attaches itself to that tree, just as an iron piece goes to a magnet, just as a chaste woman has affection for her husband, just as a creeper clings to a tree and just as a river merges with the ocean – if thoughts are thus ever fixed on the pair of lotus feet of Īśvara, it is termed as bhakti.)

The first example is that of the seed of the aṇkola tree attaching itself to the tree. In the same way, in the initial stages, the devotee turns his mind towards Īśvara. The second illustration is that of an iron piece moving towards a magnet. In the first stage, the devotee had to do something. But here, his mind goes towards Īśvara naturally. If one keeps thinking of Īśvara, one’s mind will go to Him by itself. The magnet attracts the iron piece. Likewise, Īśvara attracts His devotee to Himself. The third illustration is about a chaste wife. The wife loves her husband and he loves her in return. Likewise, the devotee and Īśvara intensely love each other. The fourth example is that of a creeper clinging to a tree. If a tree is entwined by a creeper, the beauty of the tree is enhanced. In the same way, the devotee’s extreme devotion enhances the glory of the Lord. The analogy of the river merging with the ocean refers to supreme devotion. Just as a river, on merging with the ocean, cannot be distinctly identified, the devotee with limitless devotion becomes one with the Lord. These are the different gradations in devotion. Therefore performance of bhajan-s is also an act of devotion.

D: Some people say that it is sufficient if one does bhajan-s and ask as to why nitya-karma-s should be performed. Is this view correct?

A: No. Proper performance of nitya-karma is itself an act of devotion. Let us suppose that there is a master and that he has a servant. If that servant, without discharging the duties assigned to him by his master, just indulges in eulogy, will the master have a liking towards him? No. Īśvara is our master. He has specified through the Veda-s and Smriti-s how we should lead our lives. If we discard His injunctions and confine ourselves to praising Him, how will He be pleased? So, one should perform nitya-karma-s. As a supplement to that, one is welcome to do bhajan-s, etc.

D: How are we to cultivate devotion towards the Lord?

A: How does attachment to any object arise in us? If we keep thinking positively of a particular object, attachment towards it develops. If we repeatedly think of some action as important, attachment arises towards it. Likewise, if we incessantly think, “He is Supreme. There is immense happiness in contemplating on Him”, devotion towards Īśvara will become firmly established.

D: Why should one be devoted to Īśvara?

A: He has bestowed upon us all that we have. So, we ought to be grateful to Him. He grants material and spiritual attainments and so we should be attached to Him. Though normally these can constitute a reason, it is preferable to be devoted to Īśvara considering it just as one’s duty. Devotion should be natural. That is true devotion and it does not depend on any logical reason. Īśvara is most lovable and the devotee’s mind spontaneously goes to Him. That is all.

D: It is quite natural that if one has great affection for one’s iṣṭa-devatā, one will not have the same attachment to other deities. Can one with a liking for Śiva have hatred towards Viṣṇu?

A: Having hatred is neither good nor acceptable to the śāstra-s. The formless Īśvara assumes a form only to shower His grace on His devotee. Īśvara, by Himself, is devoid of form. The Lord manifests Himself in the manner in which His devotee desires to see Him. It is improper to harbour notions of difference such as, “Śiva is different from Viṣṇu.” Though one may be particularly attached to one’s iṣṭa-devatā, one should not look down upon other deities.

D: Is there anything special about the path of devotion?

A: Anybody can follow the path of devotion. There is no restriction at all. Moreover, it can be followed easily. One naturally has something called prīti (love). If it is turned towards Īśvara, it becomes devotion. In the path of jñāna or dhyāna, one may have to face many difficulties during practice. Only after having advanced to a certain extent, one enjoys great joy. Such is not the case with the path of devotion. We can experience great joy even before reaching an advanced stage. Even while contemplating on the Lord, we can enjoy bliss. Hence, in the path of devotion, there is happiness right from the beginning. Devotion is the means and also the end. This is another exceptional feature.

D: Sometimes, while reciting stotra-s, a person may commit some mistakes. He may not be aware of them. Is this a grave fault?

A: It is always better to understand the meaning of stotra-s that we chant. Knowledge of the meanings helps us in focussing our minds. However, if certain mistakes occur without our knowledge, we need not be unduly concerned. Īśvara considers only what is in the heart. He is not swayed by external appearances.

An ignoramus may say viṣṇāya instead of viṣṇave, as would be uttered by a learned man. Both secure the same puṇya, as Īśvara grasps only the inner feeling. Śrī Nīlakaṇṭha Dīkṣita has explained this by means of an illustration. Devotees offer flowers to Īśvara and attain liberation. Manmatha wanted to shoot an arrow made of flowers at Śiva. By doing so, he sought to hinder Śiva’s penance. The Lord did not accept the flowers. On the contrary, He reduced Manmatha to ashes. In spite of the commonness in the use of flowers, the devotees obtain the highest end, while Manmatha perished. The inner attitude is thus of prime importance.

D: Is it improper to pray to Īśvara for wealth, to perform meritoriously in an examination or for anything else?

A: I do not say that such prayer is wrong but it is unnecessary. Īśvara knows what is good for us and is capable of providing everything. He is compassion personified and omniscient. Such being the case, it is best to pray thus: “You are in my heart and that is sufficient. Do as You think fit.”

If one acquires a kāmadhenu (wish-fulfilling cow), is it wise to use it for ploughing? Is not Īśvara like a kāmadhenu? Of course, if one prays for specific ends, it cannot be considered wrong; Īśvara responds to such prayers too.

D: Īśvara does not need anything. Still, it has been said that everything should be offered to Him. What is the reason for this?

A: Īśvara does not need anything, but is it not our duty to surrender our hearts to Him? It certainly is. Therefore, we must always offer our minds to Īśvara. That is to say, we should always keep thinking of Īśvara. The Lord says:

(BG, VIII.7) (Think of Me and fight.)

By this, He emphasizes the need to think of Him at all times. If we offer anything to Īśvara, He will certainly accept our offering. The Lord Himself has said:

(BG, IX.26) (Whatever you offer Me with devotion – a leaf, flower, fruit or water – that I do accept.)

(BG, IX.27) (Whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you donate, whatever austerity you perform, - do all these, O son of Kunti, as an offering unto Me.)

D: Sometimes worries prevent the mind from turning towards Īśvara and divert its attention. What is to be done with regard to such hurdles?

A: Why should a true devotee have any worry? While travelling in a train, should one keep one’s luggage on the head or on the floor? We would call a man a fool if he carries his luggage on the head. Whatever goes on in this world happens only as per His will. Should we not be carefree, with the feeling that Īśvara does everything only for our good? If we worry, is it not tantamount to lack of the belief, “Īśvara protects us. He gives us that which is good for us?”

D: Though this is so, worries sometimes arise of their own accord.

A: That is true indeed. It is merely a pointer to the fact that devotion is not mature enough. One should make efforts to develop devotion and to get rid of worries. If one truly surrenders to Īśvara, one can live comfortably and be happy too.

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❑ Discourses of Acharyal

Acharyal’s teachings always emphasise the need for devotion to Īśvara. Himself a great devotee, Acharyal has given many anugrahabhāṣaṇa-s highlighting the role of devotion in a sādhaka’s pursuit of liberation. Acharyal often goes into ecstasy contemplating on the divine form of Īśvara.

People have a natural capacity to love. Affection requires an object and when that object is God, it gets the appellation bhakti or devotion. Nārada defines bhakti as extreme love of God. He who attains such devotion no longer longs for anything and is ever fully satiated and happy. While attachment to wife, wealth, etc., causes bondage, attachment to God liberates. A sense object sometimes gives joy and sometimes sorrow. It is not always available and has several faults. On the other hand, God is ever captivating, constantly available and totally free from blemishes. Further, what or who can be as loveable as God who is the repository of all good qualities? So bewitching are His glories that even sages who have realised the Truth and have nothing to achieve go into raptures on thinking of Him.

A devotee wanted to pray, “O Bhavānī, please bestow on me, Your serf, a compassionate glance.” So he began with the words “Bhavāni-tvaṁ.” So eager was the Goddess to fulfil Her devotee’s wish that She did not realise that the devotee’s pause after “tvaṁ” meaning “You”, was only the interval between successive words. Taking the request as complete, She immediately granted him “Bhavānitvaṁ” or the state of being Bhavāni; that is She made him one with Herself. Śaṅkara has stated this in His Soundaryalahari.

At first, when a person tries to fix his mind on God, he may not find his mind co-operative and he may not derive much joy in doing so. There is no reason, however, for despair. The budding devotee can change the situation to his advantage by giving God a detailed report of the antics of his mind. What difficulty is there in mentally telling God, “My mind refuses to think of You. See the way it rebels?” Such a conversation with God is itself a way of thinking of Him.

Even when a person is able to briefly fix his mind on God, he experiences peace. This is because, at least for that short duration, he is free from concerns and is like a baby in the arms of its mother. The sense of peace and joy comes rather easily in the presence of great devotees. The nice feeling itself provides an impetus to the budding devotee to think further about God. It is, nonetheless, necessary for him to recognise that in the initial stages there is the danger of the mind forgetting about God for long. Hence, without giving room to inadvertence, he must diligently strive to think of God often.

❑ Incidents from Acharyal's Life

Acharyal’s devotion was exemplary even when He was very young. Sri Srinivasa Sastry (as He was called before saṁnyāsa) worshipped a small crystal idol of Lord Gaṇapati. One day, His mother had no eatable to give Him to offer to the Lord as naivedya and felt ill at ease about this. Discerning her predicament, He promptly conveyed to her that she need not bother and that He would manage. Sri Srinivasa Sastry satiated Lord Gaṇapati by offering a spoonful of water with a heart full of love. After all, has not the Lord said: “Whoever offers Me with devotion a leaf, a flower, a fruit or water - that devout offering made by the purehearted man, I accept”? Acharyal narrates His first savikalpa-samādhi experience on divine forms and His Śiva-darśana attained when He was hardly eighteen years of age:

That day, when I was focussing as usual on the full form of Ambā, My mind suddenly locked on to Her feet. The experience was quite extraordinary. I saw Her feet throbbing with life. I beheld Ambā Herself and not merely the form that I was visualising earlier. The sense of reality of the vision was highly profound and left no room for doubts. This was My first experience of savikalpa-samādhi. During the samādhi, I almost totally forgot Myself and that I was meditating; Ambā’s feet alone manifested. After about one and a half hours, I regained awareness of the body and opened My eyes. I could literally see Ambā in front of Me. I reached out and touched Her feet with My hands. A few moments later, She disappeared. Such was the will of God that the forms that spontaneously constituted the objects of the four savikalpa-samādhi-s following this one were those of Lakshmi-Narasiṁha, Kṛṣṇa with a flute, child Mukunda and Viṣṇu with eight arms.

On another day, keeping the eyes fixed, I chanted “Oṁ Namaḥ Śivāya.” As usual, I felt a strong tingling sensation between My eyebrows. I soon began to behold an attractive and soothing moon-like disc of light within Me in that region. With the mind having become very calm and attentive, I imagined My heart-lotus in full bloom. In it, I visualised, in accordance with the dhyāna-ślokā of the Pañcākṣarī-mantra, Śiva in association with Pārvatī and possessed of five heads and ten arms.

As I focussed on the form, My awareness of the surroundings and the body vanished. Soon, My mental chanting of the mantra came to a stop and My mind thoroughly locked on to the divine form in the heart. Suddenly, the form became extraordinarily vivid. I could then literally experience the immediate presence of Śiva. The affection and smile that I beheld in the Lord’s īśāna-mukha (upward face) in particular still enthral Me. I was overwhelmed with joy.

After about one and a half hours, I became lightly aware of the body. I opened My eyes. I could see the sun close to the horizon. I could, at the same time, clearly apprehend the Lord associated with Ambā in My heart-lotus. The Lord appeared to be emerging from within and expanding. A deep long sound of Oṁ was audible. I then definitely beheld Śiva in front of and facing Me. Oh, what a glorious sight that was! Tears of joy flowed from My eyes and My hairs stood on end. The Lord’s lips moved and I heard His very sweet voice. His words were: “O, child, from tomorrow, fix Your mind on the Formless, Supreme Reality here. You will soon become established in Brahman.” Then Śiva blessed Me by placing His hand on My head. Having done so, He disappeared. In a state of ecstasy, I began to pay obeisance to and extol Parameśvara through verses that occurred to Me spontaneously.

As the Lord had directly instructed Me as a Guru, I thought of meditating on Him as Dakṣiṇāmūrti, the Teacher. Mentally chanting the Medhā-Dakṣiṇāmūrti-mantra, I visualised Him. The meditation was deep, with the form quite clear. When I regained consciousness of the body and opened My eyes, I found no trace of sunlight. It was only a few moments later that I realised that there was something on My neck. A big cobra had loosely coiled itself around My neck. Its upraised hood was near My right shoulder, facing away from Me. I had meditated on Bhujaṅga-bhūṣana (an epithet of Śiva meaning, “He who has a snake for an ornament”) and now a snake was on My body as an ornament. Taking this as a sign of the Lord’s grace, I felt very happy. I stroked the cobra gently. It seemed to like this and rested its head against My right cheek. After some time - maybe five minutes - the snake slowly uncoiled itself and went away.

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Before Paramacharyal intervened and regulated the duration of Acharyal’s nirvikalpa-samādhi sessions and, thereby, prevented Acharyal from lapsing into irreversible samādhi, the nirodha saṁskāra-s in His mind were very intense. Even in such a situation, His unflinching devotion to His Guru and Ambā was evident.

Acharyal recollected the happenings and said, “Thereafter, samādhi ceased to have any role as an aid to realise Brahman. However, I had been repeatedly abiding in nirvikalpa-samādhi since that pourṇamī. Nirodha-saṁskāra-s (impressions stemming from the interception of the mind) had, consequently, become intense. Because of this and utter indifference to names and forms, My mind subsided readily and on its own into nirvikalpa-samādhi. Such abidance in samādhi made the mind even further disposed to reposing in nirvikalpa-samādhi and disinclined towards everything else.That night, no sooner did I lie down than I went into nirvikalpa-samādhi. By the time I emerged from it, the night had passed. When I completed performing My āsana-s and readied Myself to start prāṇāyāma, My mind again plunged into nirvikalpa-samādhi. Another session of nirvikalpa-samādhi, which occurred spontaneously during My āhnika, preceded My usual Friday-visit to the temples.” When I asked if Acharyal experienced the same indifference towards Śāradāmbā as towards names and forms in general, Acharyal’s answer was a categorical “No.” He added, “As I silently stood before Ambā, tears of joy flowed from My eyes.”

Acharyal had a natural and spontaneous love for Īśvara and constantly maintained that whatever good accrued was solely due to the God’s will. The feeling, “I am but a mere instrument in God’s hand”, was constantly with Him. [Excerpted from Yoga, Enlightenment and Perfection]

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