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1.2.10
samadhi sy form of bhakti
(2/1/2) The different branches of scriptural (spiritual) knowledge and the various
paths or means prescribed to have this knowledge should be diligently pursued till the
time one has acquired perfection, and Truth that is free from all doubts and delusions
has been understood. That should be the aim of knowledge and the various paths
prescribed to gain it. [Otherwise, it is a futile exercise.] (28)
2.1.14
The learned sage Veda Vyas (known as “bādarāyaṇ”) says that the mind and
the intellect that is focused on the Atma (which is the true ‘self’ of the living being
and pure consciousness personified) is the one that leads to final attainment of bliss
and beatitude.
(2/1/7) The Jiva (i.e. the living being, the creature) is subjected to great worldly pain,
grief, miseries and torments because it has not understood the real nature of its own
‘self’.
This ‘self’ is pure consciousness that is also the nature of the Supreme Self
known as Brahm, the Supreme Being, who is an embodiment of eternal bliss and
beatitude. So therefore, as long as this realisation does not dawn upon the creature
because he is deluded and ignorant, he remains engulfed in all sorts of miseries and
torments, which however vanish on their own upon realisation of the ‘self’. (33)
2 /1 /17 tatpariśuddhiśca gamyā lōkavalliṅgēbhyaḥ || 43||
(2/1/17) The attainment of perfection in Bhakti, i.e. attaining its purest form, and
being firmly established in the true form of Bhakti, is revealed in the form of signs
that are visibly observed in this world. (43)
[When a spiritual aspirant has reached the transcendental state of Brahm-realisation, it
becomes evident by his behaviour.
He would be perpetually ecstatic, live in a blissful
state, be meditative and contemplative, and indifferent to the mundane world and its
affairs.
Similarly, when Bhakti has matured in the heart of the spiritual aspirant, he
would be lost in the thoughts of his beloved Lord God, be oblivious of the
surrounding world, be perpetually ecstatic and blissful, and virtually exhibit all the
signs of one who has become Brahm-realised.
Here a parallel is drawn between
maturity of Bhakti and Brahm-realisation.
Just as Brahm representing pure consciousness is invisible, but the Prakriti or
the material world created by Brahm is visible, so is the case with Bhakti.
In Bhakti,
when it matures, the devotee experiences the subtle presence of the Divinity, the Lord
God, inside his own heart.
This is an esoteric experience that manifests itself in the
form of some signs exhibited by the devotee’s physical body—such as it would be
thrilled, have goose-bumps, tears would roll down his eyes,
he would not be aware of
his surroundings, would behave like a mad man, laughing, weeping, singing and
dancing or even sitting in a trance, and so on and so forth.
Though attainment of maturity in Bhakti is not something to be expressly said
or divulged to others, it is still revealed on its own accord by the many signs exhibited
by the devotee.
So therefore, just as the glorious presence of Brahm can be understood by
observing the world, so likewise one can understand the maturity of Bhakti by
observing certain signs that are apparent in a devotee. This is basically what this verse
says.
(2/2/13) #When one surrenders one’s own ‘self’ to the Lord God, then it is the best
and the supreme form of offering indeed. [Nothing is better or superior to that.]
(2/2/24) Hence, even those who have not attained the highest state of enlightenment
and self-realisation, or whose spiritual efforts have not matured and bear the desired
fruits for them, they too can practice Bhakti for the Lord God in whatever simple way
they can in this world. (79)
[Bhakti is a simple and straightforward way that leads to God-realisation and
attainment of spiritual blessedness.
No special efforts are to be made or vows are to be
kept in it, and one need not even abandon his duties in this world in order to follow
the path of Bhakti.
If one simply surrenders himself unconditionally before the Lord
God and offers everything to him, if one simply begins to love the Lord and have
complete faith in him, if he is completely devoted to the Lord and has no other
succour or solace anywhere except the Lord—then all his spiritual objectives are
deemed to be fulfilled.
The merciful, graceful and ever-obliging Lord takes care of
him.
To wit, even if one has not attained the highest level of purification and self realisation, even if one has not done severe penances or sacrifices, even if one has not
attained success in meditation and contemplation or any other spiritual practice, but if
he has Bhakti (devotion and love) for the Lord God in him then he is deemed to have
done all these, and thus become eligible for liberation, deliverance, emancipation and
salvation.
(2/2/25) Thus, those who could not attain maturity in Bhakti but are diligently
following it will attain the highest stature of spiritual blessedness in a gradual manner,
whether it is obtained in one generation or many generations, but those who have
attained maturity in Bhakti attain God-realisation forthwith in this life itself. (80)
(2/2/28) To have single-minded devotion and love for the Lord God, with no other
thoughts to disturb or cause distraction in this single-mindedness, is the best form of
Bhakti. This principle is clearly evident when one examines the words of Srimad
Bhagvad Geeta of Lord Krishna. (83)
(i) Canto 6, verse no. 30:-
“A person who (is wise and enlightened enough to) see me (the Supreme
Being symbolising the cosmic Consciousness) in all living beings, and vice versa—
verily indeed he never loses sight of me (as he sees me all around himself in the form
of those who see in this world), and I too don’t lose sight of him (because I reside in
his own self as his Atma, his wise and enlightened ‘self’ that is pure consciousness
which sees and knows everything).”
(ii) Canto 6, verse no.47:-“An ascetic (Yogi) who worships me (the Supreme Being)
with a single-minded devotion is regarded by me as the best amongst ascetics.”
(iii) Canto 9, verse no. 22:-
“The devotee who thinks of no one else but is devoted to me alone and loves
me alone, who worships me selflessly, and who are therefore united with me in
thought and spirit—verily indeed, I bring full security to him, and I personally attend
to his needs (both the temporal and the spiritual).”
(iv) Canto 9, verse no. 34:-
“Fix your mind on me, be devoted to me, worship me, make your offerings
and pay your obeisance to me. In this way, link yourself with me, and depend solely
upon me. Verily indeed, then you shall come to me.”
(v) Canto 11, verse no. 55:-
“Oh Arjun! He who performs all his duties for me and for my sake, who
depends solely upon me, who is devoted to me alone, who has no attachment (except
with me), and who is free from evil traits such as malice, ill-will, jealousy towards all
living beings (because he sees me everywhere in all forms)—verily indeed, he comes
to me and me alone.”
(vi) Canto 12, verse nos. 6-7:-
“Those who exclusively depend upon me, who surrender all their action to me,
who worship me alone, who constantly meditate upon me and contemplate upon me
alone with single-minded devotion—verily indeed, I forthwith deliver them whose
mind is fixed on me from the ocean of transmigration.”
(2/2/29) The chief aim should be to have Paraa Bhakti (the supreme form of devotion
and love for Lord God). The other secondary forms of Bhakti (such as Kirtan, Bhajan,
Japa, Dhyan, Yaja etc. as mentioned in verse nos. 56-58, 61, 63, 66-68 etc.) are
merely tools for its realisation, and they bear fruits or give results only when one has
steady and firm devotion and love for the Lord in him. This principle has been
endorsed by the Lord God himself*. (84)
[*We read in Srimad Bhagvad Geeta, 18/68, that Lord Krishna says: “He who has
deep love and single-minded devotion for me advises other faithful followers about
the secret of Bhakti, such a devotee would come to me. There is no doubt about it.”
What is this ‘secret’? The summary of this entire Chapter is this ‘secret’. And
what is it? The answer is briefly this: A person who has single-minded devotion for
Lord God, who loves the Lord dearly from the deepest recesses of his heart, who has
completely and honestly surrendered himself and his deeds to the Lord in a selfless
manner, it is only then that he becomes eligible to attain supreme bliss and beatitude
as well as liberation and deliverance from the cycle of birth and death with its
attendent sufferings. This is called having ‘Paraa Bhakti’. However, in his path he can
take the help of many tools called ‘Gaun Bhakti’, such as Kirtan, Bhajan, Yoga, Japa
etc. which are tools that are secondary to the main objective of Bhakti but
nevertheless play a vital role for its successful accomplishment and maturity. These
Gaun Bhaktis are not the aim but means to attain Paraa Bhakti.
They bear fruits only
when Paraa Bhakti is there.
This fact has been reiterated earlier also in verse no. 60.
So it is important for a wise and enlightened devotee to know this principle of
Bhakti himself and also to enlighten others who may not be aware of it, because if he
does not do it and only enjoys its rewards himself then he is being selfish.]
(3/1/3) The elementary Truth of creation is that the Supreme Being, who is also
known as Brahm, is immanent and all-pervading.
He is immortal and immutable. He
is omnipresent everywhere in this creation, both in its animate form as well as in its
inanimate form.
From this elementary Truth other things emerge.
Hence, everything
is a form of Brahm, and there is nothing other than this. (87)
(3/2/4) [This verse answers the great spiritual dilemma: how would one find freedom
from the confusions and delusions that dominate this world, and attain peace, bliss
and beatitude of an abiding nature?]
When one develops Para Bhakti for the Lord God
(i.e. when one develops deep, true
and unwavering devotion, love and affection for the Lord, when one completely
surrenders himself to the Lord and worships him with faith and sincerity),
one is able
to overcome the distraction and confusion caused by the mind and its inherent
tendency to doubt and be sceptic about everything.
It is only then that the spiritual aspirant finds eternal peace, bliss, felicity and
beatitude for himself.
It is only then that he finds freedom from all miseries and
torments that cause so much consternation and perplexity for him.
It is only then that
he attains liberation and deliverance for himself, and emancipation and salvation for
his soul. (96)
(3/2/5) A self-realised and enlightened person who has attained Paraa Bhakti, i.e. who
has developed the supreme form of devotion and love to the Lord God, is destined to
liberation and deliverance from the cycle of birth and death in this mortal mundane
world;
he is destined to attain emancipation and salvation of his soul;
he is destined to
attain oneness with the Supreme Being as he is able to merge his Atma with the
Parmatma, the Supreme Atma.
But he has to live in this world in a dispassionate and detached manner till the
time all his past deeds and their consequences are dissipated. Since he has managed to
control his mind (as stated in verse no. 96 herein above), no fresh deeds are deemed to
be done by him that would create any new chain of consequences for him. So as a
result, when he leaves his gross body at the time of his death, he finds final liberation
for himself; he attains final deliverance from the cycle of transmigration. (97)
.......................................
imp
(2/1/7) The Jiva (i.e. the living being, the creature) is subjected to great worldly pain, grief, miseries and torments because it has not understood the real nature of its own ‘self’.
This ‘self’ is pure consciousness that is also the nature of the Supreme Self known as Brahm, the Supreme Being, who is an embodiment of eternal bliss and beatitude.
So therefore, as long as this realisation does not dawn upon the creature because he is deluded and ignorant, he remains engulfed in all sorts of miseries and torments, which however vanish on their own upon realisation of the ‘self’. (33)
2 /1 /17 tatpariśuddhiśca gamyā lōkavalliṅgēbhyaḥ || 43||
(2/1/17) The attainment of perfection in Bhakti, i.e. attaining its purest form, and being firmly established in the true form of Bhakti, is revealed in the form of signs that are visibly observed in this world. (43) [When a spiritual aspirant has reached the transcendental state of Brahm-realisation, it becomes evident by his behaviour.
He would be perpetually ecstatic, live in a blissful state, be meditative and contemplative, and indifferent to the mundane world and its affairs. Similarly, when Bhakti has matured in the heart of the spiritual aspirant, he would be lost in the thoughts of his beloved Lord God, be oblivious of the surrounding world, be perpetually ecstatic and blissful, and virtually exhibit all the signs of one who has become Brahm-realised.
Here a parallel is drawn between maturity of Bhakti and Brahm-realisation.
Just as Brahm representing pure consciousness is invisible, but the Prakriti or the material world created by Brahm is visible, so is the case with Bhakti. In Bhakti, when it matures, the devotee experiences the subtle presence of the Divinity, the Lord God, inside his own heart.
This is an esoteric experience that manifests itself in the form of some signs exhibited by the devotee’s physical body—such as it would be thrilled, have goose-bumps, tears would roll down his eyes, he would not be aware of his surroundings, would behave like a mad man, laughing, weeping, singing and dancing or even sitting in a trance, and so on and so forth.
(2/2/25) Thus, those who could not attain maturity in Bhakti but are diligently following it will attain the highest stature of spiritual blessedness in a gradual manner, whether it is obtained in one generation or many generations, but those who have attained maturity in Bhakti attain God-realisation forthwith in this life itself. (80)
2/2/28) To have single-minded devotion and love for the Lord God, with no other thoughts to disturb or cause distraction in this single-mindedness, is the best form of Bhakti. This principle is clearly evident when one examines the words of Srimad Bhagvad Geeta of Lord Krishna. (83)
(i) Canto 6, verse no. 30:- “A person who (is wise and enlightened enough to) see me (the Supreme Being symbolising the cosmic Consciousness) in all living beings, and vice versa— verily indeed he never loses sight of me (as he sees me all around himself in the form of those who see in this world), and I too don’t lose sight of him (because I reside in his own self as his Atma, his wise and enlightened ‘self’ that is pure consciousness which sees and knows everything).”
(ii) Canto 6, verse no.47:-“An ascetic (Yogi) who worships me (the Supreme Being) with a single-minded devotion is regarded by me as the best amongst ascetics.”
(iii) Canto 9, verse no. 22:-
“The devotee who thinks of no one else but is devoted to me alone and loves me alone, who worships me selflessly, and who are therefore united with me in thought and spirit—verily indeed, I bring full security to him, and I personally attend to his needs (both the temporal and the spiritual).”
(iv) Canto 9, verse no. 34:- “Fix your mind on me, be devoted to me, worship me, make your offerings and pay your obeisance to me. In this way, link yourself with me, and depend solely upon me. Verily indeed, then you shall come to me.”
(v) Canto 11, verse no. 55:- “Oh Arjun! He who performs all his duties for me and for my sake, who depends solely upon me, who is devoted to me alone, who has no attachment (except with me), and who is free from evil traits such as malice, ill-will, jealousy towards all living beings (because he sees me everywhere in all forms)—verily indeed, he comes to me and me alone.”
(vi) Canto 12, verse nos. 6-7:- “Those who exclusively depend upon me, who surrender all their action to me, who worship me alone, who constantly meditate upon me and contemplate upon me alone with single-minded devotion—verily indeed, I forthwith deliver them whose mind is fixed on me from the ocean of transmigration.”
.......................
3/2/4
imp-
When one develops Para Bhakti for the Lord God (i.e. when one develops deep, true and unwavering devotion, love and affection for the Lord, when one completely surrenders himself to the Lord and worships him with faith and sincerity), one is able to overcome the distraction and confusion caused by the mind and its inherent tendency to doubt and be skeptic about everything.
It is only then that the spiritual aspirant finds eternal peace, bliss, felicity and beatitude for himself.
It is only then that he finds freedom from all miseries and torments that cause so much consternation and perplexity for him.
It is only then that he attains liberation and deliverance for himself, and emancipation and salvation for his soul. (96)
(3/2/5) A self-realised and enlightened person who has attained Paraa Bhakti, i.e. who has developed the supreme form of devotion and love to the Lord God, is destined to liberation and deliverance from the cycle of birth and death in this mortal mundane world; he is destined to attain emancipation and salvation of his soul; he is destined to attain oneness with the Supreme Being as he is able to merge his Atma with the Parmatma, the Supreme Atma.
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