Bhakti, Love and Happiness Part 1 of 4
This treatise is an analysis of Bhakti, Love and Happiness based on Swami Paramarthanandaji, Swami Omkaranandaji and Swami Dayanandaji’s talks. The references are:
1. dṛg dṛśya viveka Vers 20: Priyam is one of the indicators of ātmā in our experiences.
2. Taitriya Upanisad – Ānanda Mimasa: Analysis of Happiness – ānanda.
3. Brharadyaka Upanisad Verse 2.4.5 – Who is the dearest
4. Narada Bhakti Sutra: Various sutras
5. The Method of Early Advaita Vedānta: By Michael Comans – Sri Vasudevacharya, Sydney
Summary:
Ātmā, ānandā and prema are one and the same, which is I, myself. Part 1 will analyse ātmā and we can substitute ātmā with ānandam or prema in every sentence.
Ātmā ≡ ānandā ≡ prema
Ānanda is happiness. Prema is love. Ātmā is self. In original form, all these three are same.
We will look at a term upādhi before starting the discussion.
Upādhi:
An upādhi refers to a thing that apparently conditions something else by transferring its properties to that other thing on account of the proximity between them.
The standard illustration is that of a red flower which transfers its property of redness to a clear crystal due to their proximity. In this instance the red flower is the upadhi of the crystal.
Upādhi is something which seemingly limits that which cannot be limited.
For example, the space inside a pot – pot space is limited by the pot.
It is called as a limiting adjunct. In vedanta, upādhi is used to indicate the boundaries, limitations or the factors which makes an all pervading entity appear as limited.
Nirupādhika: Something which does not have a upādhi. Boundless, limitless, unconditional, all pervading, omniscient and such are indicated by the term nirupādhi.
For example, we can say a nirupādhika space is something which is not bounded by a pot.
Saupādhika – An adjective. Sa – Upadhi. Anything with upādhi.
Space limited by a pot is saupādhika – space which is limited, conditional, with a boundary. Anything which has a boundary, limitation or condition is only as good as the limiting factors. These can be small, big, really big. Even if one says something is infinite, it is a very large number, but not boudless.
Examples: In our example, “pure” space is nirupādhika pot space. Space without any boundaries. A saupādhika ākasā “becomes” a pot space.
Nirupādhika – Without upādhi. Saupādhika – With upādhi.
Saupādhika ocean is a wave. Nitupādhika wave is ocean.
Nirupādhika sand castle is sand. Saupādhika sand is sand castle.
Saupādhika agni is a candle light. Nirupādhika bush fire is agni.
Saupādhika ātmā is I, the individual. My common experience and knowledge is that I have a name and form and limited by many factors. I have a jātakaṁ, date of birth and also a date of expiry. When limited by avidyā as my upādhi, ātmā “seemingly becomes” me, a limited person.
Nirupādhika jivātmā is ātmā also known as brahman. When avdiyā – self ignorance is removed by sastra, I claim ātmā as myself.
The model of upādhi (boundaries, limitation) is applied also to love and happiness. We can experience only limited happiness or limited love. We will look at our experiences and how to differentiate ātmā from what is not ātmā. Note that this method also applies for Love and Ananda.
A Common Discussion of ātmā, ānandā and prema
The nature and characteristics of ātmā are exactly the same for ānandā and prema. So a discussion on either ātmā or ānandā is also applicable to prema. dṛg dṛśya viveka Verse 20.
asti bhāti priyaṃ rūpaṃ nāma cetyaṃśapañcakam ।
ādyatrayaṃ brahmarūpaṃ jagadrūpaṃ tato dvayam ॥ DDV 20॥
How to Discriminate and Differentiate between Brahman and Jagat
It was said in DDV Verse 19 that through enquiry the seeker differentiates between what is Brahman and what is creation. The differentiation is an intellectual process because they can be never separated. The objects can be physically separated from each other because they are limited. But Brahman being limitless cannot be physically separated from the objects. Existence and consciousness being all-pervading cannot be physically separated from the world. Only intellectual separation is possible and actually intellectual separation alone is enough. At the objective level pure existence cannot be seen separately. At the subjective level, I cannot physically separate consciousness from the three bodies. In the waking state, the gross body continues, in the dream state, the dream body continues, in the deep sleep state and even in the samādhi state, the causal body continues. I am never going to experience pure consciousness, but it is only in terms of discriminative understanding that the differentiation is done. How is that discrimination done? Three Factors of ātmā:
All our experiences and knowledge has five factors or five components. We get an indication of ātmā, brahman through first three factors. The next two factors belong to anātmā (that which is not ātmā), the creation. Nitya anitya vastu vivekam or discrimination is critical to differentiate these factors.
The author presents the method of discrimination in this verse. This is a very oft-quoted verse. Ātmā, brahman which is beyond any description is revealed by these three qualities which is present in our every experience and knowledge.
Asti: Existence; words like ‘is’, ‘am’, ‘are’ refer to existence. I never experience anything as non-existent. Even non-existent is referred to as ‘nothing is existent’. Asti is otherwise known as sat. It is common to all experiences but I take existence for granted. Vedānta is not helping me to experience the existence because it is always experienced. Vedānta’s aim is only drawing my attention to the already experienced fact and giving some additional information about that fact.
I exist. Inert objects like this table exists. My great great grandfather existed. A rabbit with a horn does not exist, but that fact exists. There is a man, woman, child and so on. Asti provides existence or “is-ness” to everything.
Bhāti: it is known to me; it is, it is known or experienced. Everything that is experienced is known. It is known because if it is not known, I will never say, ‘it is’. The very talk about existence presupposes experience. The existence of what we do not experience cannot be talked about. No one can talk about an unknown thing. For example, if I say that I do not know Chinese language, the fact that I do not know Chinese language is known to me. Everything is known to me as known or unknown. ‘Known’ refers to knowledge of a known entity or an unknown entity. Knowledge is associated with consciousness. Thus bhāti = known = associated with knowledge = associated with consciousness. Everything is associated with existence and consciousness.
Bhāti means original shine. Anubhāti – shines after. Ātmā has the nature of shining by itself. Everything else shines only as a reflection of ātmā.
Priyaṃ: dear; everything is associated with dearness. Everything is an object of my or someone’s liking. Objects are liked by me in two different ways. Some are liked when they come and some are liked when they go. Some people give happiness wherever they go and some others give happiness whenever they go. Every object is associated with like or dislike. Even disliked objects are liked when they go. Liking is associated with ānanda. priyaṃ rūpaṃ means ānandasvarūpaṃ. Everything in the creation has sat, cit and ānanda.
Two Factors of Jagat – This visible and invisible universe
Nāma: everything is associated with a name.
Rūpaṃ: form, refers to any property.
In all our experiences we recognize ātmā as first three components, asti, bhāti and priyam. All our experiences has nāma and rupā.
The next parts of this note will focus on priyam nature of ātmā. This nature imparts the feature of likeability leading to love. We say “This is very dear to me and so I love it."
All our experiences have sat, cit, ānanda, nāma and rūpa. A wise person knows that the first three are Brahman and the last two belong to the world. Experiencing Love
Ātmā is the most nearest and dearest to all, because that is myself. In original form – nirupādika ātmā cannot be experienced.
It follows that only a saupādika prema, conditional love, bounded love, temporary love can be experienced by anybody.
Nirupādika prema, unconditional love, boundless love, eternal love can never be experienced directly. While these cannot be directly experienced, these are used to describe a sthitha prajna – a ātma jnāni.
Glory of ātmā also of Love and Ananda
A partial list the glories of ātmā is below. Note that prema and ānandā in original, pure form have the same glories.
Usage such as eternal love, never dying love, unconditional love, pure love, absolute love, universal love, maitrī (metta of Buddhism), imperishable love should be taken as referring to love without any upādhi. It follows that love that we experience can always have only a conditioned form of below.
Ātmā is satyam – Truth, nityam – eternal, bhati – shines by itself, akarta – non doer, abhokta – non enjoyer, suddha – pure, asanga – untainted, uninvolved, avyaktam – unmanifest, beyond the reach of our senses, anirvacaniyam – cannot be described by words, anavaya – does not have a part, does not undergo any change, ajaḥ – never born, akṣara - imperishable, amurtā – formless, parā – absolute, avikara / nirvikara – immutable, maitrī - universal loving-kindness and so on.
Love and Ananda have exactly the same glories, being one and the same.
நாரதஸ்து ததர்ப்பித அகில ஆசாரதா, தத்விஸ்மரணே பரமவ்யாகுலதா இதி ।। 19 ।।
तु = च = तथा - அப்படியே
तदर्पित अखिलाचारता = तद्दत्तनिखिलकर्मता = तस्मिन् परमात्मनि सन्न्यस्त समस्त धर्मता
அவரால் சாஸ்த்ரங்களின் வாயிலாக உபதேசிக்கப்பட்ட, கடமைகளை (தர்மாநுஷ்டானங்களை) செய்து, அவரிடமே அதனை ஸமர்ப்பித்தல்.
( तथा च) அப்படியே
तद्विस्मरणे - तस्य परमात्मनः अस्मरणे - परम प्रेयसः परमात्मनः सम्वित् सप्रमोषे
பேரன்புக்குப் பாத்திரமான பரமாத்மாவினுடைய எண்ணம் அழியுமானால், நீங்குமானால்,
परम व्याकूलता = निरतिशय क्षुब्धता = अत्यन्त अधेर्यम् = नितान्त अस्वस्थता भक्तिः
அவைகளைக் கடைப்பிடிக்காமல் இருந்தால், துன்பப்படுதலுமே பக்தி
इति = एवम्, नारदः = देवर्षिं नारदमतम् इत्यर्थः
Swami Tejomayanandaji – Jan 2022
Nārada Bhakti Sūtra
Svāmī Tejomayānanda
Talk 8
Sūtra 19 nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti
Nārad jī says… he does not say any particular kind of action or anything is bhakti. He says, tadarpitam, meaning īśvarārpitam. Because for bhakti, the altar of devotion is Bhagavān. Therefore tadarpita akhilācāratā. akhila, all activities that are done, they are all dedicated to that Bhagavān only. And tadvismaraṇe, if there is forgetfulness of that Lord, paramavyākulatā, there is extreme anguish, sorrow; you feel miserable. That is the lakṣaṇa now.
Now, here we have to see. akhilācāratā, we perform all activities with our body, speech. And when I say body, means all karmendriyas, jñānendriyas, all of them are included. So, kāyā, vācā, indriya, mana, buddhi and according to our svabhāva (whatever is that) – all activities. People are taking up various activities according to their svabhāva only, according to their nature, according to their saṁskāras they have gathered… we do not know over how many lives… but even in the present life also it is seen that continuous impressions are gathered and that person’s nature that has become, you see. So, according to (his) nature his pursuit also is there. And pursuit will be with the body, speech, mind… these are the upādhis which we have. So, akhilācāratā means, whatever is done by the body, speech, and mind, the bhakta remembers that all these upādhis given to me by the Lord. All powers, all that which is there with me, is only because of the Lord. See, here in this world, when a person gets a job that is given by a company, the company expects that person to work for that company, isn’t it? There, from where you get any kind of power, authority, identity, then it is your duty to perform the karma for that.
As Gurudev used to say, what we have is a gift from God only. Just think!
Somebody gave very good specs (spectacles), glasses… who gave the eyes? Always it is like that, when people give some such material things, we say thank you very much. Somebody gave a necklace, but who gave the neck? If that neck is less (neck-less), is not here, what necklace will do? Right?
So, the idea is, everything is given by the Lord. So, the eyes are given, just to see the whole world. That world is also given by Bhagavān only. The ears are here to listen, but the words are also given by Bhagavān. The nose is there (to smell)… but the smell also is given by Bhagavān. When everything that we have is only a gift, we ourselves have not produced anything.
The word ‘gift’ itself is interesting. Gift is (something that) someone gives you. If I myself go and buy something for myself and say this is a gift to myself! That is not called a gift. I bought a thing for myself. So, gift is given by someone and you have not bought or you have not produced it.
अच्छी खीर मैने बना ली और खा गया ! Gift to myself, I (made and) ate that pāyasam. But nobody has given that. I only made it and I only ate it.
So the beauty of a gift is (that) someone gives it. And definitely someone gives because of love. Sometimes people give as a bribe, that is not called a gift. That is called a bribe! When only somebody gives you out of love for you, then it is a gift. So, Bhagavān has given us all that.
So then, what you got is God’s gift. Now what you do with that must be your gift to Bhagavān only. Your life must be dedicated to Bhagavān.
Now, tadarpitākhilācāratā. See, this is called bhāgavata dharma. Every time we chant also, after our pūjā and all that.
kāyena vācā manasendriyairvā buddhyātmanā vā prakrteḥ svabhāvāt, karomi yadyat sakalaṁ parasmai, nārāyaṇāyeti samarpayāmi.
That is called bhāgavata dharma… that whatever I do with my body, speech, the senses, mind, intellect, svabhāva, everything (is) offered to Nārāyaṇa bhagavān.
Now, see a secret. I am telling you a secret. What is the secret? If you offer yourself to Bhagavān, then nothing belongs to you. All that (which is) so-called belonging to you, already gets offered to Bhagavān or not?
Now what is happening? I say I have all these, these, these, these things… they are mine, mine, mine… and from that, little-little, I give here, I give there. So, I give something and keep something for myself. “my” is with reference to “I” only. If I give myself only, then nothing remains as ‘mine.’
Bhagavān, I offer myself to you, but please take care of my house. Bhagavān will say which is ‘your’ house now?
Just think! Now nothing is yours now! Everything is mine only.
Every time what is happening, we are never giving ourselves to Bhagavān or ourselves to anyone. We give a little time, little money, little this… little, little we give everybody… and in return, we want result, big result. सवा किलो का प्रसाद् चढा दिया भगवान् को! One and a quarter kilos of halvā will be offered to Bhagavān. And they want from Bhagavān big mansion, palace and everything. Bhagavān says, very good. You are a wonderful man actually! tadarpitākhilācāratā
If you see, later on Nārad jī is going to give that example of vrajagopikās, (their) whole life was that. Even when they were milking the cow, that was for Bhagavān. Yaśodāmaiyā was doing everything. While boiling the milk, that also is for Bhagavān. When she makes all the yoghurt, that is also for Bhagavān... Kṛṣṇa is going to eat. Butter is made… that also is for him only. Everything, the only ālambana, āśraya, support was Bhagavān.
This kind of thing happens when a householder, they get the first child. All activities are centred on that baby only. That you will know if you get married and will have a child. Everything is (about) the child. Tadarpitākhilācāratā. It is not any particular activity like I am doing a pūjā, I am doing japa, or dhyana, or anything like that. Nothing! The gopikās used to dress up very nicely… that (was) also for Bhagavān. Not for beautifying themselves and going for some performance somewhere. Only (for) Bhagavān. tadvismaraṇe paramavyākulatetā
Now, if that Bhagavān is forgotten, then paramavyākulatā. What are the signs of forgetting? How do we know we forgot Bhagavān? There are some signs.
One sign is that when our own ego rises that I did something!
In the story of Nārad jī also we saw, it was said that as long as his mind was in Bhagavān, Bhagavān was protecting his mind. Afterwards we saw, jit’ham kāma’ham – I conquered (kāma)! This is called vismaraṇa of Bhagavān.
In Bhāgavata also, when all gopikās came, first beautiful rāsa started. And suddenly, the gopikās’ attention went away from Bhagavān, to themselves, and they started saying, “We are most beautiful and lucky”. So Bhagavān disappeared. Then again paramavyākulatā (was there), and then again they had to start to sing, jayati te’dhikam…then Bhagavān appeared again. This is one sign.
The other signs are when something other than Bhagavān, some other desire arises in the mind, that means Bhagavān is forgotten. Why do I want this? And when that person suddenly becomes aware how this “I” thought – that I did this, and I achieved (this)? Then he becomes so miserable. Bhagavān, how did I forget you? How suddenly this thought came? And I always said to you, that I don’t want anything of this world. And suddenly why I started desiring for some kind of thing of this world?
And when it gets frustrating, you get angry also. But then if you are alert, immediately you will remember – I told Bhagavān, I don’t want anything. Then why I am wanting this? Why I want anything of this world?
Also, when a person feels jealous of someone else, that also is a sign that you have forgotten Bhagavān. Because Bhagavān is there in the hearts of all beings. So when you hate that person or feel jealous of that, it means you forgot that the Lord is there in his heart.
And, you are jealous that how did he succeed, how did he get? The giver is Bhagavān (himself).
On our Indian trucks, wonderful veda vākyas are written there. One is there देता है रब, जलते हैं सब, पता नहीं क्यों? It is God who gives, and the other people are jealous… why? You should feel happy that Bhagavān has given to him. Why are you jealous? These are all signs where we have forgotten God. Our mind has got diverted.
Another sign… when we start getting worried, anxious (about) our physical health may be there or our near and dear ones. Then we start worrying. Why are you worrying? Then it means that your mind has moved away from God. You see, it is too subtle.
I always remember one story I had heard about Caitanya Mahāprabhu. He used to go to some house and he used to sing. That householder, he was a great bhakta of his. One day it so happened, before Mahāprabhu went there, that man’s son died. So he kept the body inside the room (and) covered it, and he thought if he (Caitanya Mahāprabhu) comes and he comes to know, then he will not do kirtan. He came and he felt there was something not normal. He asked, ‘What happened?’ “Nothing happened. You do kirtan”. He started, but he was a great saint. Its not that he cannot feel that something (is wrong). So he said, “please tell me what exactly happened?” The householder said, “Nothing happened. God gave and God has taken away. That’s all (that has) happened”. What are you going to say?
Bhakti is not easy! Immediately we start saying, why has this happened to me, I am all the time worshipping the Lord. Bhagavān, sarvajña sarvaśaktimān, he knows what is best.
If these kinds of feelings… I just gave a few examples… these are signs. These are red signals. If in my mind, some hatred, jealousy, desires… these type of things start coming, then that is a sign of tadvismaraṇe |
In the forgetfulness of God, is the birth of ego and all these emotions. And when the bhakta (goes through these), he should immediately become alert. He feels miserable; how did I forgot? Bhagavān please! Save me from this kind of (things).
This sūtra is all inclusive. It is a sarvasangrāhaka vākyam. Whatever other definitions are given are all included in this. parama prema rupā, amr̥tasvarupā, pūjādiṣuanurāga, kathādiṣu anurāga, ātmarati… everything is included in that. Nārad jī himself had that experience, you know, when he forgot the Lord, what happened to him then! He said, how did I forget? Suddenly how did I think that it was my glory, and my victory?
In Kenopaniṣad, there is a story, Bhagavān helps all the devatās – brahmaṇo hi vijaye devāḥ amahīyantaḥ, all Gods became very great. They started thinking – asmākamevāyam vijayaḥ, asmakamevāyam mahimā. This is our victory, and our glory! Then that Yakṣa Bhagavān came and Agni devatā could not burn even a small blade of grass. What is our big powers that we talk about? We have to be very, very alert about this. Whenever such kind of thing happens, understand that our mind has slipped from Bhagavān. nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulatā
So, when you remember about all our reactions: how did this happen? How did I think it was all mine? And if I am a bhakta of Bhagavān, why did I even worry also?
Bhagavān told clearly, māmanusmara yudhya ca. You remember me and go on doing your work. Why are you bothered about the result and so many other things?
Now, someone may ask, “How many you are going to give now, the lakṣaṇas and all that?
Swami Sivanandaji - Narada Bhakti Sutra - circa 1957 Sutra 19: naradastu tadarpitaakhilaachaarata tadvismarane paramavyaakulateti.
But Narada is of opinion that the essential characteristics of Bhakti are the consecration of all observances and activities through com plete self-surrender to the Lord and extreme anguish in the event of forgetting Him.
Narada: Devarshi Narada; Tu: however, in distinction from others;
Tadarpitaakhilaachaarata : the state of one who has consecrated all observances and all activities to the Lord through Self-surrender; Tad vismarane: In the event of forgetting Him; Param Vyakulata: extreme anguish; iti: thus.
Is such a climax ever attainable ? Yes ; certainly. It is not at all an impracticable ideal, because there are instances.
Narada has in the above three Sutras given us the ideas of Vyasa, Garga, and Sandilya. In this Sutra he is giving his own opinion.
Sutra 16 refers to devotion in actions, 17 to devotion in speech, while 18 lays stress on devotion in mind . Devotion to God in thought, word and deed is very essential for a truly spiritual life. Narada says that there cannot be real devotion unless there is complete self-surrender in every aspect of our life.
When the devotee lives solely for his Lord then he is a real Bhakta. The devotee becomes extremely restless and miserable at the slightest lapse in the remembrance of God. This is the teaching of Narada.
It is this mental condition that truly represents supreme devotion or Para Bhakti. Complete self- surrender is the prime characteristic of Bhakti.
Narada has no quarrel with the definitions of Bhakti given by Vyasa, Garga and Sandilya. It is certainly proper and necessary to worship God, to sing His praises and to love God as the soul of all. Narada’s definition of Bhakti covers the definitions of Bhakti given by Vyasa, Garga and Sandilya and is complete in every way. It is a comprehensive definition. It points out the very essence of Bhakti.
Tu : This is introduced to indicate the difference between the previous definition of Bhakti and what Narada says.
Pooja, narrations etc., are all inferior to that kind of devotion which Narada describes in this Sutra. In Pooja and narrations the devotee does not surrender his all.
In self-surrender there is the effacement of the ego. Any selfless work performed without egoism, with the attitude of self-surrender has a real place in devotional or spiritual life. It is a real offering to the Lord. God is pleased immensely.
The devotee gets parama-vyakulata when he forgets his beloved. Lord Gouranga, Mira and the Gopis of Brindawan exhibited this sign. This is Viraha-agni (pain from separation of the Lord). This feeling can hardly be described in words. It has to be felt. It breaks the heart of the devotee. This Sutra does not in any way contradict Sutra 18. An advanced Bhakta who always rests in God has no Viraha. He is always in divine bliss.
Swami Dayanandaji – Bhagavad Gita Home Study
HOW ONE’S ACTIONS CAN BECOME OFFERINGS
We have already seen how one’s actions can be offerings. This is a very crucial point in terms of understanding karma -yoga and dharma. We have seen that dharma is two-fold - samanya-dharma and visesa-dharma. Samanya-dharma is a term used to denote universal values such as not hurting others, not stealing, not doing things that I do not want others to do to me.
The other kind of dharma, visesa-dharma, which is born out of samanya-dharma, refers to what you have to do in a given situation, given the role you are playing. Every role has a script and that script becomes visesa-dharma, which is governed by samanya-dharma. This samanya-dharma and visesa-dharma is nothing but Isvara. Only when Isvara is looked upon as dharma can there be an attitude of offering one’s actions unto the Lord. Only then will it work. Otherwise, performing one’s actions in this way becomes Isvara’s mandate which you have to obey. Of course, you can take what is being said here as a mandate and follow it, or you can look upon the dharma itself as Isvara, which is how it is presented in the Gita.
We will see in the eighteenth chapter how Isvara and dharma are non-separate, the creation being pervaded by Isvara - yena sarvani idam tatam . Since the Lord is both the material and the maker, the creation is non-separate from the creator. Any natural order is a part of the creation, not something that some individual has created; it is universal - universal dharma.
In the eighteenth chapter, Lord Krsna says that your action becomes a worship of the Lord when you perform your duty, sva-karma, the action that is to be done by you at a given time and place. By doing this, antah-karana-suddhi is gained. By living a life of karma-yoga, antah-karana-suddhi takes place, after which the knowledge can be gained. This, then, is what is meant by karma-yoga.
DHARMA IS ISVARA
What we call dharma is to be looked upon as Isvara; then, offering actions to the Lord is possible. Even if you look upon dharma as the mandate of Isvara, there is no problem. But a mandate implies a master-servant situation, wherein the faithful, obedient servant goes about doing what is to be done without necessarily knowing why, simply because it is the mandate of the master. The servant’s will is surrendered to the will of mandator, the master. In the same manner, the individual may surrender his or her will to the Lord, which is also isvara-arpana-buddhi.
Thus, either you take the dharma as a mandate or you take it as Isvara. Either way, this awareness of Isvara makes you a devotee. A devotee is the one who is aware that the mandate or the dharma is non-separate from Isvara. Such people alone are devotees. They alone can be karma-yogis.
A karma yogi is a devotee. What is commonly called bhakti yoga is actually karma-yoga, because only a devotee can perform actions as an offering to the Lord. Thus, the karma yogi performs an action saying, ‘I perform this action for the sake of Isvara - meaning according to His mandate, His order. I happen to be in this situation and this is to be done. Let it be an offering, arpana, to the Lord.’ In his commentary of this verse, Sankara equates this attitude to that of a servant who goes about doing various actions for the sake of the master.
Swami Dayanandaji - Bhagavad Gita Home Study செயல்களை இறைவனுக்கு அர்ப்பணமாக்குதல்
இறைவனுக்கு அர்ப்பணமாகச் செய்ய வேண்டும் என்னும்போதே அத்துடன் "பலனில் பற்றை விட்டு" என்ற பொருளும் சேர்ந்து வருகிறது. அனைத்துச் செயல்களையும் எப்படி, இறைவனுக்கு அர்ப்பணம் செய்வது? இறைவனின் காலடியில் பூ, பழம் முதலியவற்றை அர்ப்பணிக்கலாம். ஆனால், நடப்பது, நிற்பது, உட்கார்வது, பார்ப்பது, கேட்பது போன்ற செயல்களை இறைவனுக்கு எப்படி அர்ப்பணிப்பது? சமைப்பதும், துணிகளைத் துவைப்பதும், பெருக்கித் துடைப்பதும் எப்படி இறைவனுக்கு அர்ப்பணமாகும்? இறைவனுக்கு அர்ப்பணிக்க வேண்டும் என்றால், இறைவனுக்கு என்னால் ஆக வேண்டியது என்ன? செயல்களை நாராயணனுக்கு என்று சொல்லிச் செய்தால் ௮து போதுமா?
இரண்டாவது அத்யாயத்தில் சர்மயோகத்தைப் பற்றிக் காணும்போது செயல்களை எப்படி இறைவனுக்கு அர்ப்பணமாச்குவது என்பதைக் கண்டோம். கர்மயோசத்துக்கும், தர்மத்திற்கும் உள்ள தொடர்பைப் புரிந்துகொள்வது இங்கு மிகவும் அவசியமாகிறது.
தர்மம் என்பது ஸாதாரண தாமம், விசேஷ தாமம் என்று இருவகைப்படும். ஸாமான்ய தர்மம் என்பது அனைவருக்கும் பொதுவானது. உண்மை பேசுதல், உதவி செய்தல், பிறரை ஹிம்சிக்காதிருத்தல் போன்ற எதையெல்லாம் மற்றவர் நமக்குச் செய்ய வேண்டும் என்று நாம் விரும்புகிறோமோ, அது அனைவருக்கும் பொதுவான தர்மமாகிறது. விசேஷ தர்மம் என்பது ஸாமான்ய தர்மத்தை ஓட்டியது. ஒரு குறிப்பிட்ட சூழ்நிலையில், குறிப்பிட்ட வாழ்க்சை நிலையில் நாம் ஏற்றிருக்கும் பாத்திரத்தை ஓட்டி நாம் என்ன செய்ய வேண்டுமோ, அது விசேஷ தர்மமாகிறது. ஒவ்வொரு சூழ்நிலையும் நம்மிடமிருந்து சில கடமைகளை எதிர்பார்க்கிறது. அதுதான் நமது விசேஷ தர்மம். விசேஷ தர்மம் என்றாலும் அது ஸாமான்ய தர்மத்தை ஒட்டியேதான் இருக்கும்.
ஸாமன்ய தர்மமோ, விசேஷ தர்மமோ, அது இறைவனின் வெளிப்பாடு என்பதால், ௮து இறைவனிடமிருந்து வேறுபட்டதல்ல. தர்மத்தையே இறைவனின் வெளிப்பாடு என்றும், தர்மம் வேறு இறைவன் வேறு அல்ல என்று காணும் போதுதான் நம் செயல்களை இறைவனுக்கு அர்ப்பணித்தல் ஸாத்யமாகிறது. அப்பொழுதுதான் நம்முடைய செயல்களை இறைவனுக்கு அர்ப்பணமாக்க வேண்டும் என்ற மனோபாவம் எளிதாக வரும். அல்லது, தர்மம் என்பதை இறைவனின் கட்டளை, ஆஜ்ஞை; அதை நாம் பின்பற்ற வேண்டும் என்று எடுத்துக் கொண்டும் செயல்படலாம். ஆகவே, தர்மத்தை இறைவனின் கட்டளையாகக் கொண்டும் செயல்படலாம். அல்லது தர்மமே இறைவன் என்று எடுத்துக் கொண்டும் செயல்படலாம். கீதை தர்மத்தையே இறைவனாகக் காட்டுகிறது. தர்மமே இறைவன்
பதினெட்டாவது அத்யாயத்தில் (78-46) கிருஷ்ணர் கூறுகிறார், “இறைவனும் தர்மமும் வேறல்ல; ஏனெனில், இறைவனால் இவ்வுலகனைத்தும், அதன் நியதிகளும் வியாபிக்கப்பட்டிருக்கின்றன. இந்த உலகத்திற்கு நிமித்த காரணமும், உபாதான காரணமும் இறைவனே என்பதால், இந்த உலகம் இறைவனிடமிருந்து வேறுபட்டது அல்ல ('யேந ஸர்வம் இதம் ததம்')
இந்த உலசும் இறைவனிடமிருந்து வேறுபட்டது அல்ல என்றால், அதை இயக்கும் நியதிகள் மனிதனால் சண்டுபிடிக்கப்பட்டவை அல்ல; ஆதலால், அவைகளும் இறைவனிடமிருந்து வேறுபட்டவை அல்ல. ஆதலால், தர்மம் அனைவருக்கும் பொதுவானது.
கிருஷ்ணர் மேலும் கூறுகிறார், "அவரவர் தன் ஸ்வதர்மத்தை, தனக்கு விதிக்கப்பட்ட கடமைகளைச் செய்யும்போது, ஒவ்வொரு சந்தர்ப்ப சூழ்நிலையிலும் தன்னை எதிர்நோக்கி இருக்கும் கடமைகளைச் செய்யும்போது, அதுவே இறைவனுக்குப் பூஜையாகிறது. இவ்வாறு தன் கடமைகளையே இறைவனுக்கு அர்ப்பணமாகச் செய்வதால் மனம் தூய்மையடைகிறது. தூய்மையடைந்த மனம் ஞானத்திற்குத் தகுந்த பாத்திரமாகிறது." இதுவே கர்மயோகமாகும்.
தர்மத்தையே நாம் இறைவனாகக் காண வேண்டும்; அப்பொழுதுதான் நம் செயல்களை இறைவனுக்கு அர்ப்பணமாகச் செய்வது சுலபமாகும். தர்மத்தை கடவுளின் கட்டளையாக ஏற்றும் செயல்படலாம். ஸ்வாமி ப்ருத்ய ந்யாயம்
கட்டளை என்னும்போது, அதில் “ஸ்வாமி-ப்ருத்ய-ந்யாயம்' -- பிரபு - வேலைக்காரன் என்ற உறவு வருகிறது. விச்வாசமுள்ள வேலைக்காரனுக்குத் தான் செய்வதற்குக் காரணம் தெரியாது போகலாம், அல்லது தான் செய்ய வேண்டியது மனதுக்கு ஒப்பாமல் இருக்கலாம். ஆயினும், “ஏன்?” என்று கேட்காமல், 'என் பிரபு சொல்கிறார் என்ற ஒரே காரணத்திற்காகச் செய்கிறான். இங்கு தன் யஜமானருக்குக் காரண-கார்ய சம்பந்தம் தெரியும் என்ற நம்பிக்கையுடன். வேலைக்காரன் தன் இச்சைகளை யஜமானரின் இச்சைக்கு ௮டி பணிய வைக்கிறான். இவ்வாறு நம் இச்சைசளான ராக, த்வேஷங்களை யஜமானரான இறைவனின் இச்சைக்கு, அதாவது தர்மத்திற்கு அடிபணிய வைப்பது ஈச்வரார்ப்பண-புத்தியாகும்.
ஆதலால், தர்மத்தை இறைவனாகக் சுண்டாலும் சரி, இறைவனின் கட்டளையாகக் கொண்டாலும் சரி, இவ்வாறு இறைவனை நம் வாழ்வில் உணர்வதே நம்மை பக்தர்கள் ஆக்கிவிடும். இறைவனும், இறைவனின் நியதிகளும் வேறல்ல என்று உணர்ந்து வாழ்பவர்களே பக்தர்கள். அவர்களே கர்மயோகிகள் ஆசமுடியும்.
கர்மயோகி என்பவன் பக்தனும் ஆவான். பக்தியோகம் என்று கூறப்படுவது கர்மயோகத்திலிருந்து வேறுபட்டதல்ல; ஏனெனில், இறைவனிடம் பக்தி உள்ளவனால் மட்டுமே தன் கர்மங்களை இறைவனுக்குப் பூஜையாகச் செய்யமுடியும். 'நான் இந்தச் செயலை, இந்தக் கடமையை இறைவனுக்கு அர்ப்பணமாகச் செய்கிறேன்; ஏனெனில், இது இறைவனின் ஆஜ்ஜை. நான் என்னை இந்த இடத்தில், இந்த சந்தர்ப்ப சூழ்நிலையில் காண்கிறேன். இந்த சந்தர்ப்பம் என்னிடமிருந்து இந்தச் செயலை எதிர்பார்க்கிறது. இறைவனின் நியதியால்தான் இந்த சந்தர்ப்ப, சூழ்நிலைகள் எனக்கு அமைந்துள்ளன. ஆதலால், இந்த சந்தர்ப்பத்தில் நான் செய்ய வேண்டியவற்றை இறைவனின் கட்டளையாக ஏற்று, அவற்றை இறைவனுக்கு அர்ப்பணமாகச் செய்கிறேன்.' இந்த உணர்வுடன் கர்மயோகி தன் கடமைகளைச் செய்கிறான். சங்கரர் இதை யஜமானரின் கட்டளையைத் தலைமேற்கொள்ளும் வேலைக்காரனைப்போல் - 'ப்ருத்ய இவ ஸ்வாம்யர்தம்' என்கிறார்.
இறைவனின் பொருட்டு என்பதுடன் கிருஷ்ணர் "ஸங்கம் த்யக்த்வா" என்றும் கூறுகிறார். ஸங்கம் என்றால் பலனில் ஏற்படும் பற்று. பற்று என்பது ராக, த்வேஷங்கள் இருப்பதைக் காட்டுகிறது. ராக, த்வேஷங்களின் வசத்தில் உள்ள மனிதன் தனக்காசவே செயல்படுகிறான். மாறாக, தர்மத்தின் பொருட்டு தன் ராக, த்வேஷங்களை ஒதுக்கி வைத்துச் செயல்படும் மனிதன் இறைவனின் பொருட்டு செயல்படுகிறான்.
ஒருவனுக்கு ஏதோ வியாதி வந்தது. அவனுக்சோ நெய் மிகவும் பிடிக்கும். வைத்தியரிடம் சென்றால் அவர் நெய்யை ஒதுக்கிவிட வேண்டும் என்று பத்தியம் விதித்துவிட்டால் என்ன செய்வது என்று பயந்துகொண்டே சென்றான். ஆனால், அவரோ மூன்று வேளையும் நெய் சாப்பிட வேண்டும் என்று கூறிவிட்டார். அவனுக்குப் பிடித்ததும், வைத்தியருடைய பத்தியமும் ஒன்றாக அமைந்து விட்டதால் அவன் பாடு நிம்மதி ஆயிற்று. அது போன்று.
நமக்கு எது விருப்பமோ அது தர்மத்தை ஓட்டியதாகவும், நமக்கு எது பிடித்தமில்லையோ அது அதர்மமாகவும் இருந்துவிட்டால் பிரச்னையே இல்லை. அப்பொழுது நாம் பக்தர்களாகிவிடுகிறோம்; தர்மத்தைப் பின்பற்றுவதும் நமக்கு இயல்பாகிவிடுகிறது. மாறாக, நமக்குப் பிடித்தது தர்மத்திற்கு எதிராகவும், நமக்குப் பிடிக்காதது தர்மத்தை ஒட்டியதாசவும் இருக்கும்போது நம் மனதில் போராட்டம் எழுகிறது.
ஆதலால், கர்மயோகி தனக்குப் பிடித்தாலும், பிடிக்காவிட்டாலும் எப்பொழுதும் தர்மத்தை ஒட்டியே செயல்படுகிறான். இவ்வாறு செய்வதால் கர்மயோகி தன் செயல்களை இறைவனுக்கு அர்ப்பணமாக்குகிறான். அப்படிப்பட்டவனை பாபம் தாமரை இலைத் தண்ணீர் போல் ஒட்டுவதில்லை. அவன் அந்தக்கரண சத்தியை அடைகிறான்.
இங்கு தாமரை இலைத் தண்ணீர் என்ற உதாரணம் கொடுக்கப்பட்டுள்ளது. சாஸ்த்ரத்தில் தாமரை இலைத் தண்ணீர் என்பது இரண்டு காரணங்களினால் உதாரணமாகக் கொடுக்கப்படுகிறது. ஒன்று அதன்மேல் உள்ள நீர் இங்கும் அங்கும் ஓடிக்கொண்டு இருக்கும். அதுபோல் வாழ்க்கையில் உள்ள சூழ்நிலைகள் மாறிக்கொண்டே இருக்கும் என்பதற்கு அது உதாரணமாகக் கொடுக்கப்படுகிறது. மற்றொன்று தாமரை இலை தண்ணீரின் நடுவில் இருந்தாலும், ஜலம் அதில் ஒட்டுவதில்லை. இங்கு இரண்டாவது குணம் உதாரணமாகக் கொடுக்கப் பட்டுள்ளது.
Swamini Satyavartanandaji
Sage Narada, after presenting the views of Veda Vyasa, Garga Maharshi and Sandilya Muni on bhakti in the 16th, 17th and 18th sutras, gives his own description in Sutra 19, which reads as follows.
नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति ।१९॥
nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti |19||
naradastu tadarpitakhilacharata tadvismarane paramavyakulateti.
“But Narada is of the opinion that the essential characteristics of bhakti are the consecration of all observances and activities through complete self-surrender to the Lord and extreme anguish in the event of forgetting him.”
The expression, Tu, in the sutra has been used to highlight that Narada wants to present a description of bhakti different from those provided in sutras 16 and 17. By using the expression, akhilacharata, Narada does not want to limit devotion to either mere repetitive worship or singing the glory of the Lord (which are also commonly and popularly understood as devotion).
Dedication of all sacred and secular actions to the Lord and an attitude of surrender are hailed as the characteristics of devotion by Narada. Not forgetting the Lord at any time is another feature stressed in the Sutra. In essence, these constitute the sadhana of karmayoga, whose essential constituents are performance of appropriate actions as an offering to the Lord (Isvararpanam) and accepting the results as Lord’s grace (Prasada Buddhi).
Anguish at the possibility of forgetting God indicates the intensity of love for the Lord, an important feature in the mental make up of one engaged in meditation (upasana).
Absolute Surrender
While the above presentation holds good in the case of devotion as a means for a higher goal (sadhana bhakti), the term, self-surrender, has a different connotation when we talk of the higher level of devotion (para bhakti or sadhya bhakti).
Surrender (saranagati) is understood as acceptance of one’s helplessness and seeking the Lord’s support to get out of a particularly unfavourable situation. We find several instances of such surrender in our puranic literature (Vibhishana saranagati, Gajendra saranagati and Draupati’s saranagati, to name a few). But Vedanta envisages a higher form of surrender, which involves the dropping of identification with abankara (ego), made up of the body mind complex, and having a vision of the Lord as non-different from one’s self.
Contextually, however, we have to assume that sage Narada’s reference here is to the surrender and devotion based on the prayers of an oppressed and helpless person seeking the grace of the infinite and all-powerful, all-knowing Lord, in the light of what is brought out in the succeeding sutras.
