In an earlier blog, we have already discussed that no less than Swami Vivekananda - in his essays on Bhakti Yoga - has clarified that the love towards God talked about in the context of Bhakti Yoga (the yoga of devotion) is surely not mere emotionalism and is also not to be confused with disturbing or lower desires either. Further confirmation of this view is provided by the Narada Bhankti Sutras - which is probably the most famous ancient Sanskrit text on the subject. Of course there are other texts on bhakti too, and some of them are mentioned in Narada's sutras themselves. What is mentioned below is based on a commentary on Narada's Sutras by Sri Sri Ravi Shankar.
In a nutshell, bhakti is not of the nature of desire. Rather, it's nature is that of yogic control or cessation (nirodha), and what's more, the exact word - nirodha - used in Patanjali's yoga sutras to define yoga has been used here too, to describe the nature of this state of mind. To further confirm, Narada emphasizes that "love" is not the same as lawlessness. Society's rules and laws are to be respected and followed - else, there is a danger of falling into sin. While the gopis' (cowherd-women) love for Krishna constitutes the very definition of devotion, they too forever kept in mind Krishna's greatness and Godliness, and never once allowed disrespect for Krishna to enter their minds. This is why their love for Krishna remained pure (with no place for sin there).
In the first chapter, Narada tries to define and describe bhakti (devotion). He says that bhakti is like the greatest form of love, like amrita (nectar which is supposed to bestow immortality), attaining which, the devotee is drunk with bliss, completely immersed in the divine "atman" (soul), wants nothing, grieves nothing, hates nothing and is enthused by nothing. It is clear from related literature
that in such contexts, not being enthused simply means that lower results (sense-pleasures) cease to be the motive for the work. The devotee is not unenthusiastic - only that enthusiasm of the lower kind is missing. The control or cessation characteristic of yoga and bhakti has been explained as adequate rest from both worldly as well as "vedic" duties (outer rituals associated with religious
activity). Swami Vivekananda uses the words "giving up" of both popular and scriptural forms of worship, but Sri Sri explains that simply stopping of activities like worship and rituals is not implied here. It is the right kind of cessation of the outward forms of worship that is being referred to - something which flowers from within with the right kind of inner preparation and makes the outer
forms drop away on their own. In this state, the devotee feels one with the Lord and is indifferent to contrarian impulses. While the devotees' feelings may be strong, scriptutal rules are to be followed till the state of mind is really firm. Else, there is danger of falling into sin. And similarly for worldly rules, food, etc. In other words, the devotee must not ignore rules and regulations required in ordinary life either. If improper food weakens the body, the devotee should not ignore this simple worldly knowledge because of his intense feeling of oneness with God. Swami Vivekananda adds that even after bhakti is firmly established, a few outward forms or rituals required for the preservation of the body may continue, although other social forms may be given up then.
Narada mentions that according to the rishi Paraashar, bhakti is evidenced by an attraction towards worship and related rituals. According to rishi Garg, it manifests as an interest in stories related to the Lord. According to Shandilya, it is an unfettered immersion into the self. Narada, however, describes it as a state in which all activities (physical and mental) are offered up to the Lord, and in which forgetfulness of the Lord causes intense misery to the devotee. Just as was the case with the gopis.
In the second chapter, bhakti has been called the greatest of all paths, because it is of the form of the result of the paths. In other words, bhakti is both the means and the end - whereas (it is perhaps being implied that) other paths are mainly the means to an end which is already captured in the path of bhakti.
In the third chapter, the "methods" of bhakti have been "sung". The chapter starts by stating that the methods involve the devotee "giving up" lower pleasures and even association with people and being immersed always in devotion. When with the world, the devotee should continue to sing the praises of the Lord. All this, happens mainly by the grace of great souls and the grace itself happens because
of His grace. Such souls (gurus, teachers) are no different from the Lord, so the devotee should focus on them alone, and them alone.
The devotee is therefore advised to shun bad company - it leads to anger, lust, illusion and the well-known problems. Even if at first these may seem to have a small impact, they grow into giant waves of the sea if associated with. Only a devotee who shuns such company, serves the great souls, transcends the petty ego, removes the bondage of the world and the three gunas (modes of material nature - sattva, rajas and tamas), gives up excessive concern for bodily welfare, is beyond conflict, and even gives up the fruits of worldly action - only such a devotee crosses the ocean of maayaa (illusion) and helps others cross too.
The fourth chapter metions that bhakti is beyond all qualities and is the finest of all perceptions, but it manifests differently depending upon gunas and conditions. The "Aarta" are people who remember the Lord due to a need while the "Arthaarthis" remember with the aim of achieving material rewards. The "jigyasus" are those who are seeking and the "Jnanis" are the ones who are in knowledge. The former are the lower kinds of devotees while the latter are the higher kinds. Again, it is emphasized that bhakti being its own result, is the easiest path to follow too. While lower desires, pride, anger, etc. are to be given up, that love which is beyond the three qualities (gunas) is to be inculcated more and more. Swami Vivekananda adds that all human feelings can be turned towards God to make them pure. Thinking of oneself as forever a servant of the Lord or a friend of the Lord are the main ways in which to think about the Lord. (Later, other manifestations of the feeling have also been mentioned.) In this way, transcending the separation between the worshiper and the worshiped, the task of devotion (love) is to be performed forever.
In the fifth chapter, Narada says that when such a devotee arrives, even the Gods dance and the Earth gets a master (the earth becomes "sanaath"). For such a devotee, there are no barriers posed by caste , knowledge, form (gender), wealth, etc., because such devotees are His people. Arguments have no end, and therefore it is best to avoid them and focus on activities which enhance this devotion. Thoughts of pleasure and sorrow, desires and wants, gains and losses are all to be given up so that not a moment is wasted in activities other than the pursuit of this devotion. Non-violence, truthfulness, and other good behaviors are of course never to be given up. This devotion manifests in eleven different ways (attraction to worship, feeling of being a servant to God, feeling of being a friend of God, feeling of being a partner of God or married to God, feeling of oneness with God, etc.) but is the same essential feeling of devotion to the Lord. The book ends by stating that this ancient path has been this described by the author and the like of him without fearing the jeers of the world. Clearly, there was a time when people could not talk about oneness with God, or being married to God as a proper way to approach the spiritual. Because talk of oneness does not amount to experiencing oneness. And yet, it is equally clear that what we ordinarily mean by oneness (non-dualism) is not to be ignored as a mere construct of the mind.
Sadanand Tutakne
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