THE TRUE NATURE OF BHAKTI

official source: A'nanda Vacana'mrtam Part 7

cross-references: none

this version: is the printed A'nanda Vacana'mrtam Part 7, 1st edition, version 
	(spelling mistakes only may have been corrected). I.e., this is the most 
	up-to-date version as of the present Electronic Edition.

      The day before yesterday I told you something about the superiority of bhakti or devotion, but for want of time I had to stop in the middle of my discourse and could only explain the first line of the sloka: `Bhaktirbhagavato seva'. Today I shall discuss the second line: `Bhaktih premasvaru'pinii'.

      I told you that the word `bhakti' is derived from the root verb `bhaj + suffix `ktin'. When is `ktin' used in Sam'skrta? It is used to give an expressional form to an action. The root verb `bhaj' signifies withdrawing one's attractions or attachments from all objects and concentrating them on one particular point. Bhakti means to withdraw one's attractions from all objects and channelise them towards Parama Purus'a. When the unit self is associated with the cosmic it is called `bhakti' or `devotion', but when it is associated with the mundane it is called `attachment'. You must withdraw your mental propensities from all external objects - no matter what they might be - and channelise them only towards Parama Purus'a. Only when you direct them towards Him, can it be called bhakti. If you allow your mind to become fascinated by any other object, it is called `a'sakti' or `attachment'. When your only desire is for Iishvara, it is called `Iishvara-bhakti', but when that attachment is for wine, for example, it is called a'sakti for wine. An attachment for any object other than Parama Purus'a is called `a'sakti'.

      What is the meaning of the word `prema'?

      `Samyaunmasrnito sva'nto mamatva'tishaya'nkitah.
	Bha'va sa eva sa'ndra'tma' budhaeh premanigadyate'.

      That action - samyaunmasrnito sva'nto - which causes one's mind to become clean and pure, and one's words and thoughts to become identical (that is, one does not entertain two `I's, an internal `I' and an external `I') can be called bhakti.

      I told you previously that human beings can be classified into three categories. What characterises those in the inferior category? They have three personalities working within and are thus not worthy of being called human beings. The first personality always keeps the true thoughts concealed in the mind. The second personality never discloses what it actually thinks but says something else. That is, the spoken words do not reveal the actual thoughts. The third personality thinks in a certain way, says something completely different and does something else. These three personalities constantly battle against one another. The second personality resolves never to disclose anything the first personality thinks about, because then everyone will come to know the person's true nature; that he steals money, for example, or wants to become a leader to misappropriate public funds. Such a person proclaims, `I shall look after your best interests. Please vote for me', but inwardly contemplates, `Nobody's going to get any help from me. I'll be busy enough looking after my own affairs.' There is a constant conflict between the first and the second personalities because the second one decides what should be told and what should be hidden. This is the conflict of personalities. What does the third personality say? `I will only do some of the things I said I would do. I'll do the exact opposite of most of the other things I promised, and as for the rest, I won't bother about them at all.' This is the mentality of the third personality. `Yes, I certainly did give my word to construct the road. I'll do it at the earliest available opportunity.' But when that opportunity finally comes he never keeps his word. The third personality has already resolved, `Whenever I meet anyone, I'll say I'm trying'.

      There is a story that once a poor man died in a certain place. The local inhabitants surrounded their elected representative and shouted, `You are our representative. Do something about the funeral of this poor chap'. Actually, all those who lobbied him had lost their sense of personal responsibility, otherwise they would themselves have picked a handful of people to make all the necessary arrangements. Anyway, they did not do that and instead told the representative, `It's your duty to organise the funeral'. The representative replied, `I'm just on my way to Parliament. On reaching there I'll table a motion. I'm sure that a resolution will be passed very quickly so that say within 2 or 3 months at the most, the funeral of that poor man will be organised'. The third personality is continually fooling people in this way.

      There is an intense tug-of-war going on between these three personalities which is highly detrimental to the individuals concerned. They lose their memory, simplicity of mind, and self-confidence and ultimately find themselves thrown into the dustbin. Those people who used to garland them with flowers, ultimately lose faith in them, and search for them, saying, `Where have those rascals gone? We've prepared a garland of shoes for them'. This is the fate they have to suffer.

	These things never occur on path of devotion. `Samyaunmasrnito sva'nto'. The mind becomes smooth, soft and tender. The duplicity and quarrels which disturb the mind of the third category of person are non-existent in the mind of a devotee.

      The second type of people are different again. Although they do not say what they think, what they say, they do. That is, although there is no difference between their words and actions, they keep their thoughts secret. `Manasa' cintayet karma vacasa' na prak'shayet'. The changed version of this saying is, `Shatam' vada ma' likha'. That is, `Say it hundreds of times if you like, but never put it into writing'. Though there is no similarity between the thoughts and words of the second group of people, there is a close affinity between their words and actions. They honour their words with their actions. Most of those we have called `maha'purush' [great person] come within this category. They do not reveal their minds, their inner thoughts, but whatever they say, they do. For this simple act they are heaped with praise. Those who are really great people, however, do not belong to this group. Being sincere and honest, they say and do exactly what they think because they have clean, clear and pure minds unperturbed by conflict. They are like `laddu'[sweet ball] which easily rolls when pushed and not like `jilebi'[flat,coiled sweet]. In Sam'skrta, jilebi is known as `kun'd'alinii' or `kun'd'alika'' [which means 'something coiled'].

      `Samuaunmasrnito sava'nto mamatva'tishaya'nktah'. Those who have Iishvaraprema - inner love for god - remove the pebbles and stones from their path, making it smooth, neat and clean. Non-indulgence in duplicity, hypocrisy and other base mental propensities is the first sign of Iishvaraprema. Say things clearly: `No, I am unable to do it. I shall not support you'. Talk straight. Do not say things like, `It's good to see you again. Yes, of course I shall think it over'. Say immediately, `No, I won't support you. Your actions are not proper. You are not following dharma. You are immoral, unideological and inhuman. Why should I support a person like you? You won't get any support from me, you can be sure of that'. But do not say, `Come back tomorrow or the day after to give me a chance to think it over.' Close the chapter without delay. Do not linger. To do this, what do you need? You need a little courage, that is all. Every devotee possesses enough courage. Those who pursue the path of bhakti automatically acquire such courage - they are not timid. Krs'n'a, who used to play his flute in Vrnda'bana, took up arms in the battle of Kuruks'etra. Devotees are capable of doing anything and everything. On the one hand they can endure immense torture, and on the other hand they can dance, sing and feast in joy. For them life is an abundance of blossoming flowers and sumptuous fruits. They derive bliss from every aspect of their lives. Others cannot do this as, due to wickedness and sin, their minds destroy bliss, and like the worm-eaten flower, wither away into dark obscurity.`Mamatva'tishaya'nkitah'.

      It has been said, `Ananyamamata' Vis'nurmamata' premasamgata''. How is prema expressed? It is expressed when one is free from all attachments and possessions. What is the meaning of `mamata''? Mama + ta' = mamata'. Mama means `mine' and thus mamata' is the inner idea of being mine, the feeling that something is my own. One does not think of anything as being one's own except Parama Purus'a (Vis'n'u). This spiritual outlook can also be called `prema'. One who has thus taken Parama Purus'a as his or her own gets everything in Parama Purus'a and has a grip over the entire universe. Everything will eventually come under the control of such a devotee. To think that Parama Purus'a and nothing else is one's own is therefore the cleverest thing to do. That is why it has been said `mamata'': everything becomes full by His mamata'. Everyone will feel His closest proximity and receive the same treatment from Him as His nearest ones. He will take everybody on His lap, saying, `Don't worry. I have come to help you'. This is the second characteristic of Iishvaraprema. `Bha'va sa eva sa'ndra'tma budhaeh premanigatyate'. To look upon the world with an all-encompassing vision, seeing everything as an expression of Parama Purus'a is called `prema' by those who are wise. Prema is one of the qualities of a devotee. Bha'va also means to see every entity as a manifestation of Parama Purus'a. To explain bha'va it has been said;

      `Shuddhasattva vishes'a'dva' premasurya'm'shu sa'myabha'k. 
	Rucibhishcittama'srn'ya krdasao bha'va ucyate'.

Here the word `cittama'srn'ya' has been used to describe the clean, polished state of mind in which there is no scope for any sort of hypocrisy. `Bhaktipremasvarupinii'. This cosmic ideation (bha'va) along with certain subtle vrttis which lead the mind towards spirituality together make Ishvaraprema. I have already explained that when one channelises one's attractions towards Iishvara, it is `bhakti' and when they are channelised towards any other object it is `a'sakti'. Similarly, if one's attachment is channelised towards any supra-psychic or spiritual object it may be called `prema' or `love'. But love in the physical and psychic spheres is called `ka'ma' and not `prema'. Ka'ma occurs when one has an a'sakti to run after name, fame, education, intellect and so on. Many people think that ka'ma means `sex', but this is not correct. Ka'ma means the endeavour to obtain certain things in the physical and psychic levels. So bhakti and prema are only applicable in the case of Iishvara. This ever-flowing mental thought-wave channelised towards Iishvara is the highest human achievement. To achieve this, advanced mental power is required and that is why it is only within the reach of the human mind.

      Perhaps in the future, with the swift advancement of science, other unit beings living in close proximity to the human society may also acquire this sort of developed mental condition. Monkeys and dogs are certainly inferior to humans, but not very inferior. By learning from their human masters they will certainly acquire a God-loving mentality. Since they have the potentiality to realise God, we should never hate or mistreat them. We have no right to hate or mistreat anybody or anything. As you are a medium for His expression and reflection, so are all other creatures. Treat all creatures as your friends. You have no right to hate or mistreat any other creature.

      `Vis'n'uparisthitah Vis'n'uh Vis'n'urkha'dati Vis'n'ave
	Katham' hasasi re Vis'n'u sarvam'
	Vis'n'umayam' jagat'.

      Once a highly realised Ta'ntrika was eating a dish of rice with his beloved dog sitting on his lap. The dog was very fond of listening to kiirtana and loved to dance whenever a kiirtana tune was played. Actually the dog was more developed than many human beings. While the Ta'ntrika and his beloved dog were sharing the food from the same plate, a jina'na ma'rgii [follower of the cult of knowledge], who was a supporter of untouchability, happened to pass by. Seeing them eating together he exclaimed, `How disgusting. You're eating with a dog!' The Tantrika said, `I am Vis'n'u and the dog is Vis'n'u. So it is Vis'n'u who is eating. And being Vis'n'u yourself, why are you so scornful? The whole universe is full of Vis'n'u, Vis'n'u is everywhere. He is all-pervading'.

      The sense of differentiation and distinction are of no value to devotees. For them, all become one, all discriminations disappear. Only human beings can have this type of mentality and that is why they are superior to all other beings. Those birds and animals living in close proximity to human beings, will surely develop this God-loving mentality if they have not already done so. The universal love which has remained suppressed in the human mind is also bound to express itself one day. That day is not very far away. By observing people's conduct one will easily notice those who are absorbed in divine love. Such people could never think of exploiting others. Some of you know how I have described the exploiters. I said they are adha'rmika - unvirtuous and sinful people. If, by building big temples and large rest houses for pilgrims they think they are showing their love for God, they are false, vain, and hypocritical. By giving away ill-gotten money the exploiters will never be able to cover up their sins: one cannot acquire love for God so easily. Those who have attained Iishvaraprema, can never and will never exploit others. They will raise their voice against all sorts of tyranny, injustice and exploitation. Those who do not possess that kind of honest courage to oppose all wrongs are nothing but fakes - they are never genuine.

      `Bhakti premasvaru'pinii'. The actions of those absorbed in prema will reflect the true spirit of selfless benevolence.

23 December 1978, Kalika'ta'