The subject of today’s discourse is “Salvation and Devotion.” According to the convention of the Shástra, in the name of the preceeding subject, the term “salvation” should be kept in the latter portion. From that view point the name of the subject should be “Devotion and Salvation.” But I have used first the term “devotion” because, experienced persons say that salvation loses its lustre before devotion. The devotees know well that one who has devotion in one’s hand has salvation at one’s command. Salvation can be attained any moment, but devotion is something precious, priceless. That is why I have put the term “devotion” in the latter portion. Devotion is like the philosopher’s stone and salvation can be likened with gold. One who has got this stone in one’s possession can make gold at any moment. There is a story about it.

Once Rám and Lakśman were going across the Ganges. When they crossed the river by boat, the boatman found his vessel converted into gold. He conveyed this news to his wife who brought all her wooden belongings to the bank and converted them into gold with the magic touch of Rám’s feet. Thereupon the boatman asked his wife why she was wasting her time and energy by carrying her belongings to the bank instead of bringing those feet into her house. The man then did this. She received from Rámji four fruits which satisfied both wife and husband. Lakśman came later and when he was asked to give something, he gave one fruit.

The four fruits given by Rám were Káma, Artha, Dharma and Mokśa. Fulfilment of materialistic desires is called Káma, the fulfilment of psychic desire is Artha; fulfilment of psycho-spiritual desire is Dhorlla and the fulfilment of spiritual desire is Mokśa.

Lakśman said thereupon to the couple that the fruits given by his elder brother could not be digested without the fruit given by him. The fruit given by young Lakśman was “devotion”. That is why devotees say that “devotion” is a precious thing; it’s the touchstone.

What is Mukti or salvation? In Sanskrit the word has been derived from the root verb Much, meaning, liberation from bondages – Bandhanam Muchyate Mukti. Where there is bondage there comes the question of liberation. Where there is no bondage there is no question of liberation. How many are these bondages?

There are numerous limitations in the physical and psychic bodies of human beings. These limitations are temporal, spatial and personal. The liberation from these three bondages is called salvation. There cannot be liberation in the sphere of physical and psychic bondages. Permanent liberation can be had only in the spiritual realm. When one becomes free from spiritual bondages all miseries, and pains vanish away.

What does the term Mukti Sádhaná connote? It is an effort to be free from spiritual bondages, which are deeply related with the psychic bondages. Whenever one performs any action its reaction remains potentially with Átmá and so long as the reactive momenta dwells with Átmá, there is no possibility of liberation from spiritual bondages.

Actional bondages remain until one attains liberation. Good action becomes the cause of good reaction. Both good and bad are the cause of action and bondages. The bondage of good action can be likened with a chain of gold, and that of bad action with a chain of iron. But both are bondages. Whether the cage is made of gold or iron is no difference for a bird – both are bondages for it. One has to attain liberation from these actional bondages. The term salvation connotes liberation from these actional bondages.

Now how to get liberation from these bondages? It’s possible only when the reactive momenta get exhausted, and this is possible only through Sádhaná. When one walks in the sphere of actional bondages one’s movement is from subtle to crude. The Sádhaná for liberation from bondages is a movement from crude to subtle. The “Saiṋcara” process is a movement from the supreme positivity to the supreme negativity, a flow from fundamental negativity to fundamental positivity. But, what is this movement for? This movement is for the exhaustion of actional bondages. It is movement from darkness to light and truth. One has to march towards truth. Satyameva jayate nánrtam satyenah panthá vitato devayána. This is the Sádhaná of liberation and this is not possible without “Diikśá”. If one walks in darkness one needs a torch otherwise one will fall down in a ditch. Similarly one walking on the path of Sádhaná needs this torch, otherwise however strong one may be, downfall will be inevitable. The Sanskrit synonym for the word torch is Diipaka or Diipanii. The first letter of Diipaka is “Dii” and the first letter of the word Kśáya is “Kśa” Thus comes the masculine word Diikśa. In feminine it is Diikśá. Diikśá is essential for the exhaustion of actional momenta. This is the Sádhaná of liberation.

To learn is the Sádhaná of knowledge. To walk on the path, i.e., to do regular practices is the Sádhaná of action. Last but not the least is devotion – the culminating point of Mokśa Sádhaná.

What is Bhakti? The word Bhakti has been derived from the root verb Bhaj and suffix kta. The very Bháva that whatever I will do I do to impart bliss to Paramátmá is devotion. What is knowledge? (Satyam jiṋánamanantam Brahmah). Paramátmá is the embodiment of knowledge. Every particle of the universe is the manifestation of Paramátmá. This is the essence of knowledge. What is the Sádhaná of knowledge? When one starts realizing that every mundane objectivity is the manifestation of Paramátmá one comes from the sphere of theory to practice. The realization that the universe is the manifestation of Paramátmá is Siddhi or achievement in Jiṋána Sádhaná.

What does the term Karma Sádhaná, i.e., the Sádhaná of action connote? What is the Siddhi, i.e., attainment of Karma Sádhaná? – (Karma Brahmeti Karma Vahu Kurviita). To serve every mundane object thinking it to be the manifestation of Paramátmá is Karma, i.e., the Sádhaná of action. What is the achievement (Siddhi) of Karma Sádhaná? It is generally found that an average person spends more than twelve or fourteen hours in thinking about his or her own self. But the moment one starts thinking about the universe, one becomes a Karma Sádhaka. When one starts spending all one’s time in thinking for the universe, taking one self to be a bubble in the ocean of Karma, one gets Siddhi in Karma Sádhaná. A person is a part of the universe, and when one starts serving the universe, one is also automatically included among the served.

Whatever is done is done only to please Paramátmá. This is called devotion. One has to serve the universe with this ideation. In the beginning due to “Saḿskára” there is a feeling of doership. But when gradually the accumulated momenta i.e. “Saḿskáras” start being exhausted, one starts questioning the source of one’s energies and capacities. Are they really one’s own possessions or creations? Even the strongest of wrestlers becomes frail and is unable to speak if he or she does not eat for a couple of days. The scholarship of a scholar vanishes in the thin air if you keep him or her without food for a week. Meaning thereby, all your knowledge, intellect, capacity and valour, are dependent on Him. That is why there is nothing for a human being to be proud of. The moment one understands this, one is ensconced in devotion and then alone will one be able to realize that one is working according to the wish of Paramátmá with all one’s capacities. This is the sign and feeling of a staunch devotee.

How does a Jiṋánii feel? He or she thinks that since the universe is the manifestation of Parámatmá one should serve it. But they themselves will not take pains to jump into the realm of action. Sitting on the shore, they will issue only “phatwa.” Such logician philosopher’s, have got no connection with the actional world:

Vák Vaekharii shabdajharii
Shástravyakhyana Kaoshalam,
Vaedushyam Vidusam,
Tadvat bhuktaye na tu muktaye,

Only big and euphemistic words can’t serve humanity. This is only a word trammel in which one entangles oneself. Such persons knowingly or unknowingly throw themselves away from the path of salvation. On the other hand those Karma Yogins who always, always engross themselves with action and work only for the sake of work enmesh themselves in the trammel of action. Such action is really a bondage. What is the way out of bondage? It has been said in the Upanisads:

Iisháváshyamidaḿ sarvam,
Yatkinca jagatyaḿjagat.
Tena tyaktena bhunjiithá,
Mágrdhah kasyasiddhanam.

Action performed for the sake of action is bondage. As the Jiṋána of a Jiṋánii is the cause of bondage if it is not mingled with devotion, similarly, devoid of the celestial touch of devotion, the action of a Karmi (one who performs action) cannot be helpful in attaining liberation.

Now let us think about devotion. As explained earlier the ideation that whatever I do, I do only to please Paramátmá is called devotion – Bhaktirbhagavato Sevá. Devotion is service to God. When devotees serve the universe they do it with the feeling that they are serving the manifestation of Náráyańa only to please Him. One has to serve, but not only for the sake of service. The direction of Jiṋánii is not working here, nor Karma for the sake of Karma. The experience of a devotee is quite independent. It is that they are serving Náráyańa and none else. One of knowledge tries to attain Paramátmá by dint of knowledge, but despite being one of knowledge one behaves like a knave. The reason is quite apparent and palpable. The brain of such a person is quite small and he can’t be measured by such a brain and its weak stamina. Karmiis also forget that the source of their stamina and vitality is not their own. Thus a secret feeling of ego also resides in the mind of a Karmii and this becomes a great hurdle in the path of the realization of Paramátmá. Those who are the greatest malpractitioners in their tender age are not able to do anything in their senility, because their capacities are decayed. Why do such learned people behave like illiterate boors after becoming senile? Does their intellect lose stamina and lustre? Jiṋánis and Karmiis lose their prestige after reaching old age, but devotees are never insulted. Those who really want to save their prestige should adopt devotion. Devotees always think that everything, whatever belongings they have are Parmátmá’s and they are utilizing them only to please Him. They will serve Him with the intellect and stamina bestowed upon them by their Beloved. When these things will be snatched away they will serve the Lord with whatever will remain. When nothing remains they will come to the Lord and ask for further work. This is called devotion.

Those who beg from Paramátmá for this or that are not devotees, because they want service from Him. Devotees are those who ask Paramátmá to utilize their services at His feet. Devotion is service to God – Bhaktir Bhagavato Sevá.

There are numerous propensities in the human mind. Chiefly they are fifty in number. The majority among them are subsidiary propensities. Where the propensities tend toward mundane longing they are called subsidiary propensities. But where they are engaged in the service of Paramátmá they are called main propensities. The latter are awakened by “Sambit” with the grace of Paramátmá. Suppose people are running after the subsidiary propensities, i.e., for name, fame, prestige etc. One fine morning the consciousness of their present condition dawns upon their psychic horizon and they start feeling miserable about their state. This is called “Sambit”. Main propensities are aroused by this “Sambit” and one starts marching towards Paramátmá. All other propensities are subsidiary.

You know there are different divisions in propensities:

(a) Kliśt́á
(b) Akliśt́á
(c) Kliśt́ákliśt́á
(d) Akliśt́ákliśt́á

The propensities that become the cause of pain in the beginning as also in the end are called Kliśt́á. Suppose, for instance, someone is travelling without a ticket. There is a heavy rush in the train. Naturally he will have to undergo suffering and inconvenience. If the checking staff come, another misery befalls. So here the pain is in the beginning and also in the end. This action of his is Kliśt́á vrtti.

Suppose one sits in the first class having the ticket of the third class. The journey is naturally comfortable. This is Akliśt́á. But if the checking staff comes a painful situation emerges. The journey started with ease and ended in pain. This is Ákliśt́ákliśt́á.

A student busy in studies has to abandon all sorts of pleasures and comforts. But at last when the result comes out he or she finds his or her name in the list of successful candidates Thus in the beginning there is pain but the end comes with the shower of happiness. This is called “Kliśt́ákliśt́á.”

Kliśt́á, Kliśt́ákliśt́á and Akliśt́ákliśt́á are subsidiary propensities. Akliśt́á when the pain is neither in the beginning nor in the end, is the main propensity or the Mukhya vrtti, and this is the path of devotion. Akliśt́ákliśt́á is the path of knowledge and action and Akliśt́á is the path of devotion. This Akliśt́á only is the main propensity of the gland and the rest are of subsidiary glands. When the main propensities are aroused by the grace of Paramátmá one becomes a devotee. Devotion is not a sádhaná, but an attainment, for a devotee: Bhakti bhagavato sevá bhaktih prema svarúpińii; Bhaktiránanda rúpá ca bhakti bhaktasya jiivanam.

What is love?

That which makes mind soft and so strong and strenuous as it may keep itself in a balanced state even in the condition of pain, and creates perpetually a pleasant feeling within, is called love. Devotion is identical with love. They are invariably related with each other. The moment devotion is aroused, love for God comes.

Devotion is bliss incarnate. What is bliss or Ánanda? Where pleasure and pain both are in equipoise we call it the state of Ánanda. Sukham Ánantam Ánandam i.e. infinite bliss is called Ánanda. Whatever may be the propensities – main or subsidiary – they become part and parcel of the life of a person adhering to them. If one doing the worship of money loses the object of worship, will one be able to withstand the shock? One will die out of the pain of loss. Those who adore name and fame will also die the moment their prestige is spoiled. They may commit suicide. Similarly for a devotee; devotion is life. The end of devotion is the death of the devotee. That is why the devotee says to the Lord – O Lord! I don’t want anything, but if you want to give me anything, give me Parama Bhakti (The highest kind of devotion). I want only devotion and nothing else.

The Sádhakas who love God for the attainment of bliss are also strong ones, but they are not great ones. They may be strong devotees but not great ones. Only those Sádhakas are great devotees who do not aim simply on attaining bliss but work for giving bliss to Parámatmá. Devotees render services to the people because they know in the heart of their hearts, that the universe is the manifestation of Paramátmá. Every mundane creature is the progeny of Paramátmá. If one will do service to the people it will be tantamount to please Paramátmá. A devotee performs Sádhaná only because Paramátmá wants this. Thus a devotee performs sádhaná only to please Paramátmá. Such persons are called Gopa. Gopayate ya sah Gopah i.e. one who imparts bliss to Paramátmá is Gopa.