विवेचन सारांश

The essence of Gītā: Attaining HIM

Śrī Bhagavān said that this su-durdarśam, very rarely seen form of HIS which he had seen is rarely seen by others. Even the Devatās forever hanker to have darśana (darśana-kāṅkṣiṇaḥ) of this form.

It was not possible to see this extremely rare form of HIS, which he had seen, merely by studying the Vedas (vedaiḥ), practising austerities (tapasā) giving in charity (dānena) or performing sacrifices (ījyayā).

This needed one to move beyond the mere aspiration of being in union with HIM, of Yoga; But happens when one becomes a Bhakta!

Who becomes a Bhakta?

The one who moves on from the stage of being Vibhakta! Vibhakta is the one who is separated, denoting the duality of Bhagavān and Parameśvara; while the Bhakta loses the sense of his own identity of Self, wherein, he merely exists as an extension of HIM! Nay he becomes HIM, verily experiencing HIM as tatvam asi! (Thou art that).

The transition of a devotee from understanding the Divine, to realising HIM is the transformation of his Self, where the Ātman recognises itself to be a part of Paramātmā!

As mentioned again and again, HE could only be attained by the bhakti rendered to HIM by HIS pure-hearted devotees. HE could never be controlled by those who only study scriptures, or who perform mystic yoga, pious acts, austerity or renunciation.

This process is elaborate but not elusive. One may ask, “what was the need for all various aspects of worship then? Couldn’t we just be HIS Devotee?”

One needs to understand the devotion Bhagavān speaks of is not a basic one, but the one where there no longer remains a separate identity of the Bhakta and only Bhagavān exists! The processes of Yoga, reading of scriptures etc., are part of that process of transitioning of the “I" to “HIM". Just as Lonavala is a station not a destination enroute to Mumbai from Pune; Similarly, Sādhanā is a tool to reach HIM and not the goal itself. 

Jagadguru Adi Shankaracharya ji stated in his beautiful composition of “Bhaja Govindam"

“Worship Govinda, Worship Govinda, Worship Govinda. Oh, ignorant fool! Rules of Grammar will not save you at the time of your death.”

Shankaracharya ji reminds us that the entire purpose of worship by chanting stotras or stutis is not the process but worship itself. And the worship is to generate a Bhāva  of a devotee towards Bhagavān! Instead of caring about the nuances of grammar, one may concentrate on HIM.

This is the difference between "knowing" and "realising" HIM.

All paths of worship and meditation are tools to develop that Bhāva, where the Bhakta is no longer separate from his Bhagavān. His identity dissolves into being an extension of HIM. There only remains HIM. This is perhaps the most difficult as one has to let go; Just as a droplet can no longer remain a droplet when merging into the sacred Ganga; the Devotee in his devotion is no longer separate from his deity!

Our festivals too guide us to a similar path...

Soon, Ganeshji shall arrive for 10 days. During that period, we celebrate HIS arrival and adore HIM, worship HIM. HE becomes a part of our household. On the 10th day as HE returns to HIS abode, one does not mourn but celebrate. As the Visarjan is symbolic of the deity being now extending beyond HIS form to the water in which HE dissolves. HE becomes part of Nature, which is greater than a mere figurine and a cause for celebration.

Whether it is the worship of the seas during Rakhi, Worship of the mountains during Govardhan Puja; we worship all aspects of creation; be it the bulls, the cows or snakes, all of them are worshipped as Divine in one form of the other. One is utilising them to realise the oneness of all, where HE is them, they are HIM! Similarly, as the devotee progresses in his sadhana, the goal is to merge with HIM, not as distinct entities but simply being HIM!

Bhagavān reiterated that the vision of this pleasing form is possible only to one with exclusive devotion (ananyā-bhakti). HE declared that only by unalloyed devotion can HE be known and seen as evaṃ-vidhaḥ, as HE was, standing before him. Thereby, on receiving HIS divine vision, HE told Parantapa, scorcher of foes, one could enter into union with HIM (praveṣhṭum).

There have been many renditions of the different characters of Mahabharata. In some of them one may see that it glorifies Karna to the extent that he not only rivals Arjuna in many aspects but also eclipses in many. However, this is simply not true. Arjuna as a Warrior and as a devotee exceeded all. Here, Bhagavān showcased his prowess as HE mentioned him as Parantapa!

We are fortunate to learn Gītā, which is also known as the essence of the Vedas. Knowing HIM, realising HIM can be only through ananyayā Bhakti. Gītā is a steppingstone towards that direction, where the mind is filled with only HIM. The essence us becomes HIM. This requires us to unlearn the behavioural patterns developed since childhood.

Originally, we all begin with a reduced sense of Self. The newborns have no sense of distinct identity from their mothers. The first time the dissociation happens, is when the child insistent on going near the mother realises that it can only be done if she agrees. If not at an opportune moment she refuses to cuddle him or take him near her. As we grow older, our sense of distinction between people increases. So, if a person wishes to acknowledge or smile at an acquaintance, they might think twice!

Gradually, we display joy towards others in a restrained manner and also the bonding encounters a wall. After encountering several such incidents, one becomes entrapped in their own minds, restraining themselves to display emotions; where, the primary roadblock becomes the assumption of the reaction they may face from the other party.

This also becomes the biggest obstacle when one becomes a devotee. The sadhak is mindful of the deity's reaction and thus, his worship is restricted! A bhakta on the other hand has no such compunction; since, he doesn’t see himself as separated from HIS deity. All his actions are for HIM! This transition of a sadhaka to a Bhakta cannot just be overcome through a difference of vision and Bhāva, but requires a tremendous leap of faith...

Thus, devotion requires a reduction of ego to a point where, there is no self-awareness. Only then, does a complete surrender towards the Divine occurs.

A beautiful composition displays the required attitude!

This beautiful composition talks about the surrender of a devotee; where, he surrenders all his wins and losses towards Paramātmā. Where the goal of a devotee remains HIM alone, where even a glimpse of HIM is enough and he only needs an opportunity to shower all his love and affection for HIM. Where he could remain distinct from this world as a lotus remains unaffected from the muddy water.

All his actions shouldn’t be for himself but for HIM. When born as a human a devotee only wishes to be able to worship HIM, dedicate himself for HIM and he becomes a medium in the manner his worship is undertaken. As a prisoner of this material world, his actions should be done without attachment; and when he finally leaves this mortal world it should be in HIS formless aspect. If HE is Narayana, then may he become HIS Nara, may he become the human aspect to HIS Divine, such that there remains no distinction between the two. The devotees surrender to HIM, the supreme where his life, his victories and losses are all for HIM alone!!

Now in this verse beginning with mat-karma-kṛt, Śrī Bhagavān elaborated on the characteristics of HIS exclusive devotees (ananya-bhaktas) to conclude the discussion on bhakti that is accompanied by describing the various Bhakta lakshanas, characteristics of a Devotee in the 12th Chapter.

HE described Arjuna as Pāṇḍava, the son of Pandu, declaring that he who mat-karma-kṛit, worked for HIS sake (where works for Me: work for Me is mat-karma; one who does it is mat-karma-krt) who accepted HIM as the supreme Goal (mat-paramaḥ); he who is (mat-bhaktaḥ), devoted to HIM: He adored HIM alone in all ways, with his whole being and full enthusiasm. Thus, he is madbhaktah.

He who was Saṅga-varjitaḥ means ‘devoid of attachment to the results and free from poor association’; who is devoid of attachment for wealth, sons, friends, wife and relatives; where, Sanga means fondness, love; varjitaḥ is devoid of them. The one who is Nirvairah, who is free from enmity; sarva-bhutesu, towards all beings; bereft of the idea of enmity even towards those engaged in doing utmost harm to him; such a devotee shall attain HIM. For, HE alone is his supreme Goal; he does not attain any other goal.

This is the essence of the whole teaching of the Gītā. He who practices this teaching will attain Supreme Bliss and Immortality. This verse contains the summary of the entire philosophy of the Gītā, whereby, He who performs actions (duties) for the sake of the Paramātmā. The one who consecrates all his actions to HIM, who Served HIM with all his heart, attains HIM.

One is reminded of the verses here from the Śiva Manas Puja where the devotee wishes thus,

“O Bhagavān, You are my Ātman (Self), Devi Girija (the Divine Mother) is my Buddhi (Pure Intellect), the Śiva Ganas (the Companions or Attendants) are my Prāṇa and my Body is Your Temple, My Interactions with the World are Your Worship and my Sleep is the State of Samādhi (complete absorption in You), My Feet Walking about is Your Pradakshina (Circumambulation); all my Speech are Your Hymns of Praises, Whatever work I do, all that is Your Aradhana (Worship), O Shambhu.”

Thus, the one who regards HIM as his supreme goal, who lives for HIM alone, who works for HIM alone, who sees the Parameśvara in everything! The Devotee who sees the whole world as the Cosmic Form of the Paramātmā and therefore, cherishes no feeling of hatred or enmity towards any creature even when great injury has been done by others to him, who has no attachment or love to wealth, children, wife, friends and relatives and who seeks nothing else but the Supreme. He certainly realises HIM and enters into HIS Being. He becomes one with HIM.

There is a beautiful Bhajan that one dedicates to HIM at this time,

This beautiful Bhajan set by Hanuman Prasad Poddar ji showcases the feeling of a devotee who has declared that all his actions from henceforth, shall be as an order from HIM in HIS service; he asks HIM to remain situated in his Self, taking the reigns of his fluctuating mind; such should be his state, that knowing HIM to be situated within himself, he is able to vanquish any desires or desire for wrong actions; That he should be so engrossed in HIM, that even in the chatter of all beings, he only hears HIS praise, that fills him with joy! Knowing HIM to be the all-pervading Śrī Hari, knowing HIM to contain the material and immaterial world, may he keep this mind when encountering any other; May all his senses function only to please HIM, May all HIS actions arisen from them please HIM. He declares to surrender himself to HIM, taking all his actions as orders from HIM.

Thus, in the Upanishads of the glorious BhagavadGītā, which is the science of the Eternal, the scripture of Yoga, the dialogue between Śrī Krishna and Arjuna, ends the eleventh discourse entitled: The Yoga of the Vision of the Cosmic Form.

We conclude this chapter with the Dhyāna of HIS Supreme Cosmic form...