विवेचन सारांश

Soulful Surrender: Delving into the Depths of Bhakti Yoga

Arjuna inquired: Between those who are steadfastly devoted to Your form and those who worship the formless Brahmān, whom do You consider to be more perfect in Yoga? 

Arjuna directly inquired, "You are explaining both the paths of Bhakti Yoga and Jnana Yoga. Among these two, which one is superior?" Śrī Bhagavān  responded, stating that Bhakti Yoga is superior, where devotees worship HIS manifest, divine form. On the other hand, Jnana Yogis, who worship the formless and attributeless aspect, are also considered great. Bhakti involves devotion to deities like Śrī Rama, Śrī Krishna, śiva, and Durga, representing the Saguna (with attributes) form, while Nirguna Bhakti involves worshiping the formless divine power. Arjuna also acknowledged that continuous and unwavering devotion to Saguna Bhakti is superior.

An illustrative story emphasizes this perspective:

There were two close friends. One’s marriage got fixed. He had to distribute the marriage invitation cards. His friend arrived at his home. He told him that he had come at the right time and requested him to join in distributing the marriage invitation cards to his relatives and friends. The friend said that he had come unprepared and didn’t have the good clothing that would be needed for this card distribution. This man asked the friend to choose from the many new dresses he had got stitched for the marriage occasion. The friend agreed and chose one of the dresses that happened to be the most favourite dress of this person. So though unhappy he did not ask his friend to change and choose another one. They started distributing the cards. In the first house they visited, after giving the invitation, this person introduced his friend thus: He is my close friend and his dress is also mine. When they came out of the house, the friend became angry and asked why he had to mention the dress. He refused to accompany him further. The person pleaded and convinced him to come along to the next house. At the next place, he introduced his friend: He is my friend and the dress is his. The friend became furious again. He said; he would not come any further. The person again pleaded and told him that he would not speak about the dress the next time. At the third house, he said; He is my friend and I won’t speak about his dress. The person was so obsessed with the dress that he had it in his thoughts continuously.

Just like the person who is continuously thinking about his new dress worn by his friend, even while one is engaged in this Samsara, one should constantly engage his mind in the worship of Śrī Bhagavān with steadfast faith.

Śrī Bhagavān reiterated the fundamental characteristic correctly identified by Arjuna: consistency in worship. HE explicitly declares that those engaged in Saguna Bhakti are most beloved by HIM. Faith, at the core of devotion, radiates through every action of the steadfast, thereby elevating the value of those actions. Śrī Bhagavān underscores the significance of faith repeatedly in the Bhagavadgītā.

श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |

The above verse from Chapter 4, Verse 39 states:
"One who possesses profound faith and has practiced controlling their mind and senses attains divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace."

Faith is a prerequisite, as the acquisition of divine knowledge is implausible for someone lacking devotion. In verse 40 of Chapter 4, Śrī Bhagavān asserts that for one lacking devotion, the downfall is inevitable, highlighting the crucial role faith plays in devotion.

"But persons who possess neither faith nor knowledge and who are doubting, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next."

Śrī Bhagavān communicates that those who continually worship HIM with unwavering faith, those Saguna devotees, are exceptionally dear to HIM. Providing Arjuna with a succinct response, Śrī Bhagavān then proceeds to elaborate on the alternative path, considering Arjuna's inquiry about two distinct methods.

Śrī Bhagavān gave eight characteristics of the formless. These eight characteristics help us to understand the formless (Nirakar). These are as follows:

• 1.    achintyaṁ—the unthinkable: We can not think anything about it that is Nirakar. If we can think about it then it is not Nirguna it is Sakar.
• 2.    akṣharam—the imperishable: The one who does not decrease or increase
• 3.    avyaktaṁ—the unmanifest: The one that can not be expressed or explained in any way.
• 4.    sarvatra-gaṁ—the all-pervading: The one who is everywhere
• 5.    anirdeśhyam—the indefinable: One who can not be pointed out.
• 6.    kūṭa-stham—the unchanging
• 7.    achalaṁ—the immovable
• 8.    dhruvam—the eternal; steady

But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Śrī Bhagavān.

Śrī Bhagavān elucidates that while devotees practicing Saguna Bhakti through Bhakti Yoga are particularly cherished by HIM, those pursuing the worship of the formless also can attain HIM. Nevertheless, in the subsequent shloka, Śrī Bhagavān issues a cautionary warning for those treading the latter path.

It is akin to an offer advertising an iPhone for Rs 500*, with the asterisk indicating that it involves EMI payments. Similarly, Śrī Bhagavān asserts that those who worship the formless aspect of the Absolute Truth also attain HIM but face numerous challenges. When an individual associates themselves with a physical form, worshiping the formless Brahman becomes challenging. The primary reason lies in our human inclination towards forms, cultivated through countless lifetimes. When we love HIM, having a captivating form for meditation allows the mind to focus easily and deepen its attachment to the HIM.

Contrastingly, the formless Brahmān presents difficulties, as the intellect struggles to conceive it, and the mind and senses lack a tangible object for connection. Both meditation on HIM and fostering an emotional bond with the formless become arduous. Those who recognize themselves beyond the body are more likely to succeed in worshiping the formless, making it a challenging endeavour. 

Conversely, Saguna Bhakti is straightforward, requiring no prerequisites or conditions; it is unconditional. On the contrary, Nirguna Bhakti demands the fulfilment of a precondition – detachment from the identity of one's own body.

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्। अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

The nine types of bhakti are considered different paths through which an individual can express and cultivate their devotion toward the Divine. Here are the Nava vidha Bhakti:

• Shravana (Hearing): This involves listening to the divine stories, glories, and teachings of the deities. It includes attending religious discourses, reading scriptures, and engaging in conversations about spiritual matters. Parikshit Maharaj belongs to this category.
• Kirtana (Singing): Kirtana is the singing or chanting of the names and praises of the divine. This form of bhakti involves expressing devotion through melodious singing or recitation of hymns, mantras, and devotional songs. An example of Sukhdev Muni is in this category.
  
• Smarana (Remembering): Smarana is the constant remembrance of the Divine. It involves keeping the thoughts focused on the deity through meditation and continuous remembrance, acknowledging the divine presence in all aspects of life. An example of this type of devotion is Bhakta Prahlada.
• Pada-Sevana (Service at the Feet): This form of devotion involves serving the deity with humility and dedication. It can include acts of service, such as cleaning and maintaining the temple premises, performing rituals, and assisting in the worship of the deity. Laxmiji performs Pada-Sevana of Sri Bhagavan.  
• Archana (Worship): Archana is the ritualistic worship of the deity through various ceremonies, including offering flowers, incense, food, and other symbolic items. It involves the performance of prescribed rituals with love and devotion. An example of King Pruthu is in this category.
• Vandana (Prayer): Vandana refers to offering prayers to the divine with a sincere heart. This can be done through formal prayers, personal communication, or expressing gratitude and supplication. Akrur ji is falls in this category.
• Dasya (Servitude): Dasya bhakti is the devotion of a servant to the master. It involves seeing oneself as a servant of the Divine, surrendering one's will to the divine will, and serving with selfless dedication. Hanuman ji illustrates this category.
• Sakhyatva (Friendship): In this form of bhakti, the devotee establishes a friendly and intimate relationship with the deity. The devotee sees the Divine as a dear friend and confides in the deity with love and trust. Arjuna is the best example of this category.
• Atma-Nivedana (Complete Surrender): Atma-Nivedana is the highest form of devotion, where the devotee completely surrenders oneself to the divine will. It involves
  relinquishing the ego and acknowledging the Divine as the ultimate refuge. An example of King Bali is in this category.

These nine forms of devotion provide a comprehensive framework for individuals to express and cultivate their love and devotion towards the Divine in various ways, catering to different temperaments and preferences.

Thus, Bhakti is easy and quite possible for anyone.

Those who dedicate all their actions to Śrī Bhagavān, regarding HIM as the Supreme goal, worshiping HIM, and meditating on HIM with exclusive devotion, are swiftly delivered from the ocean of birth and death, for their consciousness is united with HIM.

"Ananyenaiva" exclusively describes the nature of devotion, emphasizing that it does not restrict the worshipper from revering different forms of Śrī Bhagavān . Worship can be directed towards Śrī Krishna, Śrī Rama, Bhagavān Mahadev, or Devi Durga. Adi Shankaracharya Bhagavān prescribes the worship of Panchdevas (five deities) for householders. These five deties, representing various divine aspects, should be worshipped daily. The Panchdevas, whose idols or images should find a place in the household's place of worship, include:

• Bhagavān Vishnu or any of his incarnations, such as Śrī Krishna or Śrī Rama
• Devi – Durga Mata, Saraswati Mata, or Laxmi Mata
• Shiv ji
• Ganesh ji
• Surya Dev (Sun)

The worshipper is advised to keep their "ishta devata" (chosen deity) in the centre and the others on the sides. Saguna Bhakti, involving the worship of deities with attributes, requires the daily worship of these five forms. Śrī Bhagavān emphasizes that the "ishta" should be singular and steadfast. Even if visiting temples of different deities, one should maintain their chosen "ishta devata". For instance, if Śrī Rama is the "ishta" devata, a visit to Bhagavān  Mahadev’s temple can be accompanied by a prayer like, "Jai Shankar, please help me enhance my devotion towards Śrī Rama." Similarly, seeking blessings from Durga Mata, "Hey, Durga Mata, please help me enhance my devotion towards Śrī Rama," is encouraged. While it is acceptable to worship all deities, the worshipper is advised to maintain an unwavering devotion to their chosen "ishta" without frequently changing the focus during bead (mala) chanting and mantra recitation.

Fix your mind and intellect in HIM by constantly chanting HIS name.

Achyutam Keshavam Rama Narayanam is a popular devotional song which is sung in praise of Bhagavān Vishnu. The song is composed in Sanskrit by Jagadguru Adi Shankaracharya 

अच्युतं केशवं रामनारायणं
कृष्णदामोदरं वासुदेवं हरिम् ।
श्रीधरं माधवं गोपिकावल्लभं
जानकीनायकं रामचंद्रं भजे ॥

It translates as:
O Achyuta, O Keshav, O Rama who is the incarnation of Narayana, I worship you,
O Krishna who is known as Damodar, O Vasudeva (who is the son of Vasudeva), I worship you,
O Hari, O Sridhar, O Madhava, dearest of the gopis, I worship you and,
Oh Ramchandra, the Consort of Goddess Janaki, I worship you.

Arjuna thought this was even tougher than the previous one. Is there any other way?

Sri Bhagavān is full of compassion and offers yet another way:

"If you find it challenging to fix your mind steadily on ME, O Arjuna, then engage in the practice of remembering ME with devotion while consistently restraining your mind from worldly affairs."

To aid in the practice of remembrance, one may consider placing a reminder in the vicinity that constantly reinforces thoughts of Sri Bhagavān , such as the phrase,

'हे नाथ मैं आपको भूलूं नहीं'

(o Divine Supreme, help me not to forget YOU). By doing so, the responsibility of remembering HIM is transferred to HIM, allowing you to do what is possible within your means. Consistency is key in this practice, as the adage goes, 'Practice makes perfect.' This approach is known as abhyāsa yoga, or 'union with HIM through repeated practice.' Redirect the mind from worldly concerns and steadfastly fix it on Sri Bhagavān. Engage in this practice continuously, and repeatedly.

Despite providing numerous options, Arjuna still had a question mark on his face. Sri Bhagavān, in HIS infinite compassion, assured that there is always a pathway available for sincere seekers."

"If you find it challenging to engage in the practice of remembering Me with devotion, then simply endeavor to work for Me. By performing devotional service in this manner, you shall attain the stage of perfection.

Regardless of the role one plays, whether it is that of a father, mother, son, daughter, spouse, player, student, employer, or employee—whatever role Sri Bhagavān has bestowed upon us, we should perceive it as a divine assignment. Consider that you are undertaking HIS work in that particular role and approach your tasks with a sense of worship and devotion.

The following verses emphasize the importance of persistent efforts. Regardless of how the seed is planted, a tree will sprout. Whatever you do and however you do it, offer it to HIM.

राम नाम रटते रहो, जब तक घट में प्राण ।         
तो दीन दयाल के भनक पड़ेगी कान ॥

Continue to chant the name of Ram as long as there is breath in the body, and the words of compassion from the merciful one will resound in your ears.

तुलसी मेरे राम को, रीझ भजो या खीज।
भौम पड़ा जामे सभी, उल्टा सीधा बीज॥

O Tulsi, sing praises of my Ram, whether in joy or sorrow. The world is bound by the law of karma, where seeds are sown and fruits, both good and bad, are reaped.

भाव कुभाव अनख आलसहूँ।                   
नाम जपत मंगल दिसि दसहुँ।।

Do away with all emotions, laziness, and arrogance. Chant the divine name, and auspiciousness will manifest in every direction. 

However, Arjuna remains dissatisfied, prompting Sri Bhagavān to offer yet another insight.

तेरा रामजी करेंगे बेड़ा पार, उदासी मन काहे को करे ।     (Your Ram will take you across the ocean, why does your sad mind worry?)
नैया तेरी राम हवाले, लहर लहर हरि आप संभाले            (Your boat is entrusted to Ram, he himself will take care of the waves)
हरि आप ही उठावे तेरा भार, उदास मन काहे को करे ॥   (He himself will lift your burden, why does your sad mind worry?)
काबू में मझधार उसी के, हाथों में पतवार उसी के ।        (The midstream is under his control, the oar is in his hands)
तेरी हार भी नहीं है तेरी हार, उदासी मन काहे को करे ॥   (Your defeat is not your defeat, why does your sad mind worry?)
सहज किनारा मिल जायेगा, परम सहारा मिल जायेगा ।  (You will easily reach the shore, you will get the supreme support)
डोरी सौंप के तो देख एक बार, उदास मन काहे को करे    (Just surrender the rope and see, why does your sad mind worry?)
तू निर्दोष तुझे क्या डर है, पग पग पर साथी ईश्वर है ।      (You are innocent, what are you afraid of, at every step God is your companion)
जरा भावना से कीजिये पुकार, उदास मन काहे को करे ॥ (Just call him with your feelings, why does your sad mind worry?)

The discourse ended with Hari Sankirtanam.

 Question & Answer Session

 Varsha ji

Question: Arjuna already knew with whom he had to fight even before the war. Why then did he get perplexed just before the war?
Answer: Arjuna knew that he will have to fight against Guru Dronacharya and Bhīṣma pitāmaha. But there is a difference between imagining and actual sight. It is like going to an examination. The actual fear arises only when one reaches the exam hall and sees the question paper. 

• Do your duty, but do not concern yourself with the results
• The fruits of your actions are not for your enjoyment
• Even while working, give up the pride of doership
• Do not be attached to inaction