C L Kaloo
GITA JAYANTI is celebrated every year with great enthusiasm and this pious day fell this year on 30th of November, 2017. According to the version given by Sri Sri Paramahansa Yogananda- “The word ‘Gita’ means song, Bhagavad Gita signifies- song of the spirit. Various scriptural commentators have pointed out that phonetically, the syllables of Gita reversed, make the word “Ta-gi”- the renunciant (Tyagi). The main theme of the Gita is the renunciation by the soul of its incarnate wastful wanderings by conquering material and physical desires and so reclaiming its blessed home in spirit.” How this can be attained through surrendering process- that is through “Bhakti marg” (path) or “Bhakti yoga” as explained in the Holy Gita is outlined here for information of the spiritual aspirants in particular and readers in general.
Bhakti-yoga or union with God through devotion has been classified by the Lord Krishna in the Holy Gita in Adhaya 12th. A question is raised whether a spiritual aspirant or yogis should worship the un-manifest, or a personal God? In 12th Adhyaya- shloka 1 (12:1 B.G), Arjuna inquired:
“Evam satata- yuktaye- bhaktastvam paryupasate;
Ye cappy aksaram avyaktam – tesam ke yoga – vittamah”
Means: which are considered to be more perfect, those who are always properly engaged in your devotional service or those who worship the unmanifest (impersonal Brahmen)?
We find here that Arjuna refers to the devotee as described in 11th Adhyaya which speaks of a devotee or a spiritual aspirant who thinks of God as the Cosmic- Bodied Lord immanent in all manifestations, and who, therefore, works for HIM without personal attachment to anything, without feeling enmity to anyone, enshrining God as his supreme goal; and to the devotee who worships God directly by devotional service (Bhakti) which is the easiest means for union with the divine. Thus, those who worship the Lord directly by “Bhakti-Marg” are called personalists. Those who engage themselves in meditation on the unmanifest (the impersonal Brahman) are called impersonalists. So, Arjuna here inquires which technique is better for uniting soul with the spirit- say union with God. It may be explained that factually there are two classes of Transcendentalists and in this context, Arjuna is trying to settle the question of which process or technique is easier and which of the paths are most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Krishna. He is not attached to the impersonal Brahman. The impersonal manifestation, either in this material world or in the spiritual world, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the absolute truth.
Now after listening to his disciple, Arjuna, Sri Bhagavan said in Adhaya 12th- shloka 2 (12:2 B.G)
“May avesya manoyemam – nitya yukta upasate;
Sraddeya parayopetas – teme yuktatama matah”
Means: those who fix their minds on my personal form and are always engaged in worshipping ME with great faith (transcendental) are considered by ME, to be most perfect.
Thus, in answer to Arjuna’s question, the Lord clearly says that he who concentrates upon HIS personal form and he who worships HIM with faith and devotion is to be considered most perfect in Yoga. Therefore, a pure devotee remains constantly engaged in Lord’s devotion. Sometimes, the chants, sometimes he hears songs in praise of HIS glory, reads books about the Lord and more so does other devotional services in temples or places of Pilgrimage; even serve the ailing humanity in one way or the other or according to his physical or economical capacity and through all this devotional service, he proceeds step by step to achieve the science of the union of soul and spirit (union with the God). Thus, this method of Bhakti yoga leads one to realization of God In and beyond creation. To dilate this scientific view point as given in the Holy Gita, all manifestations and activities in creation are the Lord’s cosmic yoga. HE is the singularity that evolves as these multi expressions and that unifies them in one cosmic consciousness of HIS ETERNAL BEING. The devotee who recognizes immanence (omnipresence) of God, and who follows the prescribed yogic steps to attain realization of Divinity, understands how the one becomes individualized and active in the many; and how, in a scientific way that descension from cosmic consciousness may be reversed in oneself into ascension or reunion with spirit. Even a yogi who attains the highest “Samadhi” (nirvikalpa) realizes God in duality as well as in unity. Thus, by following the scientific steps of “Bhakti-yoga”, he attains fixity of the mind on God and remains devoted to Him in intense “Bhakti”. While rising above all material allurements, he attains progressively spiritual elevation. Thus, the Lord tells Arjuna,” That a devotee who fixes his mind on ME, worship ME with supreme single hearted devotion,” realizes that God is the sole object and goal of life. It is, therefore, through “Bhakti – yoga” or through intense devotion that acquaints a devotee with the technique of uniting soul and spirit. The Lord further explains to Arjuna in Adhaya 12th Shloka 3&4 (12:3&4 B.G) that those who do not directly worship the God but who attempt to achieve the same goal by an indirect process also achieve the Lord. The Lord makes it clear from these two shlokas (3&4) about the type of worshiper who is devoted to the concept of God as the transcendent Supreme Being who is the creator and ruler of the universe. In deference to the supernal spirit, such a devotee leads a disciplined life of self control maintains even mindedness by faith in God, and behaves in a righteous, serviceful manner, but he follows no formal course of scientific yoga.
Thus, by various methods of concentration, he gradually detaches his ego from the senses and attaches his life force, mind and ego to the super conscious soul, and thereby he attains spectacle ecstasy (nirvikalpa). Now, further about paths of “Jnana-yoga” and “Bhakti-yoga”, the lord explains to Arjuna in Adhaya 12th- shloka- 5th, (12:5 B.G), as quoted here under:
“Kleso dikhatavas tesam – avyak tasakta-cetasam;
Avyakta hi gatir duhkham – deharadbhir avapyate”
Means: those whose goal is the un-manifested increase the difficulties; uphill is the path to the absolute for embodied beings.
It may be stated here that the spiritual aspirants or earnest devotees who follow the path of un-imaginable, unmanifested, impersonal feature of the Supreme Lord are called “Jnana yogis”, and the aspirants who are engaged in devotional service to the Lord are called “Bhakti-yogis”. The process of “Jnana-yoga” is very troublesome, whereas the path for “Bhakti-yoga”(The process of being in direct service to the Lord) is easier and is natural for embodied beings (human beings). The individual soul is embodied since time immemorial, and it is very difficult for him to simply (theoretically) understand that he is not the body. There is no doubt that impersonalists are unnecessary taking a troublesome path with the risk of not realizing the absolute truth, at the ultimate end. But the personalists, without any risk, trouble and difficulty approach the Lord directly.
“Srimad- Bhagvatam” also states that one has ultimately to surrender into the Supreme and this surrendering process is called “Bhakti”
Thus, I conclude that “Bhakti yoga” or pure devotional service to God is the highest and most expedient means for attaining pure love for HIM and also the peak of spiritual existence. In this context, Lord Krishna says emphatically in Shloka 6&7- Adhaya 12th (12:6&7 B.G) “That those who venerate ME and worship ME whole heartedly, I become their Redeemer to bring them out of the sea of mortal births” (no longer to the cycle of births and deaths)
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