Dialogue on devotion and devotee

Gita essays – 20

While introducing chapter 12 Swami Paramarthananda says that this chapter gives both Veda purva bhaga as well as Veda anta bhaga condensed in 20 pithy verses and it is Veda saraḥ.  Lord Krishna also states in the concluding verse of this chapter "dharmya amṛtam idam” i.e. these words of immortal Dharma.  I am giving the essence of such an important chapter called Bhakthi Yoga as a dialogue between Lord Krishna and Arjuna.

Arjuna – O Lord! At the end of Viswarupa darsana yoga you declared that through single-minded devotion to one’s Ishta devata, the Cosmic Form can be known, seen and entered into by any devotee.   Earlier You have also emphasised the importance of the worship of Nirguna Brahman, the formless and attributeless Brahman.  Now a doubt arises in my mind as to which of the two methods, worship with form and without form, is better to attain the spiritual realisation. Will you please enlighten me?

Lord  Krishna– O Arjuna! It is difficult to give a straight answer to your question as it is like comparing two steps in a stair case as to which is better to reach the top.  One needs to start with Saguna Brahma upasana to go to Nirguna Brahma upasana and one need to practice Nirguna Brahma upasana to reach the final goal of Athma Jnanam. However let me try to clear your doubt in a devious way.

“Those devotees endowed with supreme faith who worship Me, ever steadfast fixing their minds on Me, these are considered to be the best by Me” (12 - 2).   However you should also understand that Nirguna Brahma upasaka attains Me because Nirguna Brahma upasana leads to Athma Jnanam, which alone can give Moksha, and Saguna Brahma upasana equips one with a pure mind and a single-mindedness necessary to pursue Athma Jnanam through Nirguna Brahma upasana. So let Me add also that “ The devotees who worship Me as the imperishable (Brahman) which is indefinable, unmanifest, changeless, all-pervading, immovable, incomprehensible and eternal;  restraining all the sense organs, being even-minded towards all, and being interested in the welfare of all beings, also come to Me only.” (12 - 3&4)

As Nirguna Brahman is formless and incomprehensible, it is inconceivable for the mind as well, besides being not available for the senses to perceive. So it is difficult to meditate upon unless the mind is properly prepared and so the devotee must have these qualifications of sense-control, equanimity and love of all. So for one with strong attachment to body-mind complex i.e. deahabhimana, the practice of Nirguna Brahma upasana is difficult.

Arjuna – O Lord! Then what will you suggest for those ardent devotees who cannot shed their individuality.  
Lord – They can reach Me through Viswa rupa upasana or Virat upasana, which is Saguna Brahma upasana or Iswara upasana as Iswara is the other name for Saguna Brahman.  Virat upasana is also called Ashtamurthy Iswara upasana, the eight murthys being panchabhuthas (space, air, fire, earth and water), sun (which stands for all the stars), moon (which stands for all the planets and satellites) and all the living beings. “ To those who worship Me (in that form), dedicating all actions to Me regarding Me as the supreme goal, meditating on Me with undivided attention with their mind totally set on Me, I shall soon become their saviour from the ocean of mortal samsara, O Arjuna!” (12 – 6&7).  So don’t despair if you cannot worship me through Nirguna upasana. “If you fix your mind and intellect on Me (in Virat form) only, you shall doubtless live in Me alone” (12-8)”, I assure.

Arjuna – Lord, You know I am scared of Viswa rupam! 
Lord – No problem.  If one cannot fix his mind on Virat rupam, he can reach Me through Eka rupa Iswara upasana, which I will call “Abhyasa yoga”. The devotee can take up any form as Ishta devata and practice Ishta devata upasana with all the disciplines I have mentioned for the Virat upasana.

Arjuna – O Lord! Upasana is a manasa vyapara, mental exercise.  For an extrovert, whose mind is difficult to be restrained, what is the way? 
Lord - If all upasanas are a problem, One can try to attain me the Karma Yoga way, by performing all actions desirelessly, Nishkama, dedicating the actions to Me, i.e. with Iswararpana buddhi.

Arjuna – Here also I see a problem.  Being very much involved in the world, it is difficult to perform nishkama karma
Lord – Here also I can help you, but no more ifs and buts.  He can keep his desires and perform sakama karma but the results of all his actions he must accept with prasada buddhi, avoiding any reaction, which I shall call “ sarva karma phala tyaga” which means he is renouncing all the fruits of his actions to Me. Because it was said as last, it does not mean it is in any way inferior to other stages.  “Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions (as) peace immediately follows renunciation (sarva karma phala thyaga)” (12-12). { What Lord has said in 12-12 is more for the glorification of sarva kama phala thyaga}

Arjuna – O Lord! I am grateful to hear from You of the various ways of devotion that can lead a devotee to You. How can we know a devotee who has attained You? 
Lord – O Arjuna you can know through his qualities which I am listing for your benefit.  Such a devotee is a jivan muktha, as he has attained Liberation before death and is dear to Me as a parabhaktha. His qualities are:
1) adveshta sarva bhuthanam maitrah karuna eva cha– Parabhaktha bears no hatred, ill-will or malice towards all other creatures, humans included, and he is friendly and compassionate towards one and all. 
2) nirmamo nirahamkaraha – He is free from the feeling of ‘I’ and ‘mine’. He is always conscious of his real identity as sakshi ‘I”, and the ego ‘I’ he uses for transactions with the world as slave ’I’.  He has no attachment either to his meagre possessions, or to any relationships.
3) sama-dukha-sukha kshami – He views with equanimity, pleasure and pain, and he is of forgiving nature.  In fact, in his vision, there is nothing for him to forgive as he lives in the present, carrying no memory of past wrongs or insults, and in the present, as he does not identify himself with the name and form, any offence or insult, does not touch him.
4) santhushtah satatam yogi – He is always happy and contented and is firmly established in meditation.
5) yatatma drdha-nischayaha – His body, mind and senses are under his control and he is a man of firm conviction
6) mayyarpitha mano buddhihi – His mind and intellect is ever dedicated to Me as Paramatma 
7) yasmanno dvijate loko lokanno dvijate cha yaha - He feels oneness with the world and his heart is full of love for all other living beings, and his calm, peaceful, compassionate composure is one that is not  affected by the happenings in the external world, nor does it cause agitations in the external world.
8) harshamarsha bhayodvegair mukthaha – As regards inward agitations, he is also free of them for excesses of joy, fear, intolerance, and anxiety do not touch him.   Whatever feelings or emotions that come to his mind, they have no force, and are short-lived.
9) anapekshah suchirdaksha udhasino gathavyathaha – His mind has no dependence on external things, is pure, alert, unconcerned and untroubled.
10) sarvaarambaparityagi – He has renounced all ego-centric selfish undertakings.  Whatever he does is for universal welfare and social good and without any selfish motive.
11) yo na hrishyathi na dweshti na sochathi na kankshathi – He does not become elated when something agreeable happens nor does he suffer pangs of regret if something disagreeable happens.  He does not grieve over a loss or long for a gain.
12) subhasubhaparityagi bhakthiman – He is ever devoted to Me as Paramatma.  As he is beyond dharma and adharma, right and wrong, he is not concerned about the punya or papa attached to his action.  Any punya arising out of his action will accrue to those who praise, adore and worship him, while papa, if any, will go to those who insult or abuse him.
13) samah satrau cha mitre cha tatha manapamanayoh – He is the same to all whether they are his well-wishers or ill-wishers as he has love for all.  He treats alike honour and dishonour, i.e. with total nonchalance.
14) sithoshna sukha dukheshu samah sangavivarjitaha – He is free from all attachments, including his body-mind-complex. So he is immune to bodily and mental discomforts and disturbances, and his placidity suffers no change in all circumstances affecting the body-mind, like climate changes from one extreme to other or swings in experiences like pleasure and pain.
15) tulyanindasthuthrmouni –  His equanimity is undisturbed by praise or blame. He does not indulge in loose talk or gossip and enjoys silence as a means of communion with his Self. This state of silence arises out of intoxication with the supreme love for the Supreme Lord.  He becomes intoxicated with devotion, and enjoys silently that state of ecstacy, united in the Self, that is Paramathma.
16) santhushto yena kenachit anikethah sthiramathihi bhakthiman  –  In all places he feels at home, while calling no place as his home. He is happy and contented with whatever he has or gets and has no demands from anybody and no expectations in life.  He has a steady mind, fixed in devotion to Me as Paramatma. 
This parabhaktha, is a Brahmabhutha, one who has attained Brahman and is also a Parama Jnani and is very dear to Me.

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Karma - Yoga

Karma Yoga is a combination of two words Karma and Yoga. Karma means action; physical, mental and verbal.  In all actions there is also motive or attitude behind each action.  Law of Karma states that every deliberate action one does, produces two types of results; one that  flows from the visible action called dhrishta phala, visible result  and another that flows from the invisible motive behind the action called  adrishta phala. invisible result. The positive invisible result is called Punyam, with a pleasurable impact and the negative invisible result is called Papam with a painful impact. The actions wilfully performed with a sense of doership by a Jeeva in human form who has a sense of doership and judgemental capacity to discriminate actions as good and bad result in Punyams and Papams, which are the seeds of rebirth.

Yoga has many meanings. Here it is used in the meaning of sadhanam, a course of disciplines to achieve the goal. The goal is the spiritual goal of Liberation, Moksha, liberation from the cycle of birth and death.  In Karma Yoga, Karma is transformed into a means to achieve the goal of spiritual Liberation through doing proper action with proper attitude.  Let us see what constitutes proper action and proper attitude.  First we shall discuss proper action. 

Action is classified in three groups on the basis of spiritual impact or influence.  They are; Uttama karmas, Madhyama karmas and Adhama karmas.  Adhama karmas are Thamasa karmas that have a negative influence causing one’s spiritual downfall or retrogression. Sri Krishna defines them in Gita thus: 

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते।।(18.25)

Anubandham kshayam himsaam anavekshya cha paurusham;

Mohaadaarabhyate karma yattat taamasamuchyate.

That action which is undertaken from delusion, without regard to the consequences of

loss, injury and (one’s own) ability—that is declared to be Thamasic.

These are Para apakara karmas, actions that cause harm to self and others and  Nishiddha karmas, i.e. prohibited karmas listed in the Vedas. These are also sakama karmas,  actions undertaken for selfish ends.

Madhyama karmas are Rajasa karmas that are described by Sri Krishna thus:

यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।
क्रियते बहुलायासं तद्राजसमुदाहृतम्।।(18.24)

Yattu kaamepsunaa karma saahankaarena vaa punah;

Kriyate bahulaayaasam tadraajasamudaahritam

That action which is done by one longing for the fulfilment of desires or gain, with egoism or with much effort—that is declared to be Rajasic.

They are para udhasina karmas, actions done, not taking into account other’s welfare but only for one’s own selfish gains and ego-gratification.  They also do not help one’s spiritual growth.  

Uttama karmas are Satvika karmas  and Sri Krishna defines Satvika Karmas thus:

नियतं सङ्गरहितमरागद्वेषतः कृतम्।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते।।(18.23)

Niyatam sangarahitam araagadweshatah kritam;

Aphalaprepsunaa karma yattat saattwikamuchyate

An action which is ordained, which is free from attachment, which is done without love or hatred by one who is not desirous of any reward—that action is declared to be Satvik.

They are Para Upakara karmas, selfless action done to help others. So Satvik karma is one’s obligatory duties done selflessly without ego, attachment and raga-dvesha  These only, have a positive influence and help in one’s spiritual growth. So they only can be counted as proper action to qualify for Karma Yoga.  

Pancha Maha Yajnas, five duties prescribed by Vedas, are one’s obligatory duties. They are;

1)    Deva Yajna -  Worship and prayer of God

2)    Brahma Yajna – Chanting and teaching of Vedas and scriptures

3)    Pitr Yajna – Remembering the ancestors and expressing gratitude to Pitr devathas through appropriate ceremonies

4)    Manushya Yajna – All forms of social service

5)    Bhuta Yajna – All forms of contributions to non-human beings, environmental care.

Yajna is the action done with a sense of gratitude and as a service to humanity. Selfless Satvik action done without ego and without any likes and dislikes constitutes proper action.

Now let us see about attitude, Bhavana.  Sri Krishna talks about this thus:

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

Karmanyevaadhikaaraste maa phaleshu kadaachana;

Maa karmaphalahetur bhoor maa te sango’stwakarmani

You have a choice over action alone; never over results. May you not be the motivated by the results of actions. May you not have an inclination towards inaction

The Karma Yogi should have non-attachment to the fruits of actions.  The 'fruits of action' means whatever one might gain from action, including the favourable observation and applause of others. This can be achieved when he performs actions with the feeling of Ishvararpana dedicating his actions to God. Karma binds when it is done with a selfish motive, with the expectation of fruits. But when action is done without ego and without the expectation of fruits, it is liberating.  By offering action selflessly to God and performing Pancha Maha Yajna religiously one achieves mental purification, inner peace and a stress-free feeling of one with humanity.  He should also eschew likes and dislikes, raga and dvesha for the fruits of action, whatever it be.  This can be achieved when he accepts the results with Prasada Buddhi.  Because one’s duty is unpleasant or the result is not to one’s liking one should not take refuge in inaction.  So we can describe proper attitude is doing one’s duties selflessly and without attachment with Iswararpana buddhi as Kartha and Prasada buddhi as Bhoktha.  That is why Swami Sivananda defines Karma Yoga as “performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.”

Even Satvik Karma done in a routine way with attachment and anxiety for results, swayed by likes and dislikes and motivated by selfish desire has the effect of binding one to the cycle of birth and death through generation of Papam and Punyam.  But the same Satvik Karma when performed selflessly with Iswararpana Buddhi, without attachment and ego, and with an attitude of Prasada Buddhi to results, elevates one spiritually, purifying the mind and making it fit to benefit by Jnanam,  and becomes the sadhanam to reach the ultimate goal of Liberation. This we can see from Sri Krishna’s advice to Arjuna in the chapter on Karma Yoga.

तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।

Tasmaad asaktah satatam kaaryam karma samaachara;

Asakto hyaacharan karma param aapnoti poorushah

Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one's) duty without attachment, a person attains the Supreme (for a purified mind becomes a fit instrument to absorb Jnanam, as and when one receives it) 

Sri Krishna condenses Karma Yoga, later in this chapter:

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।

Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa;

Niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah

Offering all actions unto Me with a devoted mind, fight without expectations, without possessiveness, (and) without anxiety.

Since Arjuna is a warrior who has come to the battle field to fight for Dharma, Sri Krishna says here ‘fight’,  So advice to fight is to be interpreted as advice to do one’s obligatory duty. “Offering actions unto Me” is to be interpreted as Iswararpana Buddhi.  So to become a Karma Yogi

1)    Have spiritual goal as the primary priority of your life

2)    Perform obligatory duties with devotion, as an offering to Iswara

3)    Have no anxiety or attachment to fruits of action

4)    Have no ahamkara or mamakara

5)    Have equanimity at all times

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