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The subject of today’s discourse is “The Supreme Aesthetic Science and the Cult of Devotion”. What is aesthetic science? Prehistoric humans used to eat, used to walk, used to take bath, used to do so many things. Humans of today also do these things and so long as humans are on this earth they will do the same. It is hoped that humans will live on this globe for many more days to come. Afterwards, when the environment will become uncongenial the human race will cease to exist here. Humans will then live on other stars, other planets. Today where there are no humans there will be in the future, and they will disappear from where they are to day. Collectively the human race will not come to an end.
Whatever were the daily habits of human beings, whatever they did routinely in pleasure and pain, are the same today as they were in the past. When happy, people eat in pleasure, and when they feel sad, they may leave food in pain. There is a difference, however, between the cave-dwellers and the aboriginal human beings of the prehistoric period, and present day human beings. Human beings have brought more subtle beauty into the daily tasks and habitual behaviour, which they used to do in a crude way. Before eating, prehistoric human beings did not wash their hands, and they used both hands to eat. Today, we wash our hands, and use the right hand, or a spoon and fork. We enjoy eating in a more subtle fashion. Our sense of beauty is also part of our enjoyment of subtlety. We wear clothes which we feel make us look attractive, not those which we feel make us look odd. In prehistoric times, human beings did not wear clothes. The habit of wearing clothes came into vogue in later times. Various styles of decoration and make-up of the body also have come into vogue over the different ages of human development. Human beings of the past used to dance and jump in joy. Today we also dance and jump, but there is a a definite procedure in our movement; we dance with definite process. The common procedure of the dance of olden days was called “folk dance.” When more finesse was incorporated into dance, it became known as “classical dance”. This very movement from crude to subtle, from ugliness to beauty, from imperfection to perfection, is the first stage of aesthetic science.
Now, what is external change? It is the intro-external projection of the psychic state. Then, is the introexternal projection of mind all-in-all in aesthetic science? No. New likings may occur in the human mental sphere, and new likings do occur in our emotions, in our feelings, also. Though our internal projections are stronger than the external ones. They are not purely internal, they are influenced by extro-internal projections. Human beings started to think in more subtle ways, so their external expressions became more subtle and more beautiful. They also started to want to see beauty, not ugliness or bitterness, in their external surroundings, in the mundane objects of their daily world. This search for beauty, this effort to attain perfection, gave birth to Dharma, because when human beings did not get happiness from crude objects, they started moving towards the Subtle one. Human beings today are not satisfied to watch silent movies. They want to see audiovisual films, because these are more subtle; they give more pleasure to the mind.
Therefore, it is the duty of every person to perform Dharma Sádhaná. Human beings are marching along the path of aesthetic science. Parama Puruśa is described as “Truth, Consciousness and Beauty” (Satyam Shivam, Sundaram). Human beings are fascinated by His grandeur, His non-attachment, and by His beauty too.
One who charms everybody, who attracts every body, is called “Krśńa” in the shástras, the scriptures. “Krśńa” means one who attracts all towards Himself. This is one explanation of the word, “Krśńa” also means “black” or “dark colour”. When there is black amongst other colours, the eyes are automatically attracted to the black. So human beings are automatically attracted to the Supreme Entity, to Krśńa. They cannot check this attraction. Even if one tries not to be attracted, one will be.
It is due to the attraction of aesthetic science that we move from imperfection to subtlety. Why do we move towards the Subtlest Entity? The reason is, we want to experience joy or pleasure. The stage when we lose ourselves in ecstatic bliss, we merge in the Supreme Entity, is called supra-aesthetic science. ( Atinandana Vijiṋána). It is also known as Sammohana Vijiṋána, i.e., as long as we are enjoying that ecstasy, We feel it is very charming. The sport (Liilá) of Parama Puruśa is very beautiful. We are moving towards Him. We do not mind the obstructions. We will go on moving. The stage of movement is the stage of aesthetic science. The stage of merger, when we have lost ourselves in the Supreme, when we have no desire for anything else, is the stage of supra-aesthetic science (Mohan Vijiṋána).
Now according to the devotional scriptures (Bhakti-Shástras), the first stage of this aesthetic science (Nandan Vijiṋán) is called, Rágánugá Bhakti. People may ask, when was this aesthetic science, knowingly or unknowingly, established in ancient times? Is the Bhakti Shástra as old as the cult of devotion (Bhakti Yoga)? The answer is “Yes, certainly”. Some people say, the cult of devotion is recent. They are not right. The word Bhakti is used in the Vedas also. “Yasya Devá pará Bhaktih Yathá Deve Tathá Gurao” is, only those who have devotion (Bhakti) in Guru and Deva, can attain the goal. Thus the word Bhakti is used. So the, word Bhakti is not recent. Some people say that the Sufism of Persia (pháras) took the form of Bhakti in India. It is not correct. Bhakti Shástra, i.e., Sufism was in India, it was also in Persia, it was everywhere in the world. Where there is human heart there is Bhakti, there was Bhakti and there will be Bhakti. Bhakti is fully established in Tantra and Yoga.
By taking the ideation, of Paramátmá, the human mind becomes as vast as Paramátmá Himself. It is the characteristic of mind to take the object of its ideation. It is one of the characteristics of Paramátmá also that whosoever takes His ideation becomes like Him. Everything, such as water, fire, oxygen, nitrogen, etc., has its own characteristic. So the characteristic of Parama Puruśa is that whosoever takes His ideation, become as vast as Him by His grace. “Brhatvadá Brahma Brḿhańatvád Brahma”. The word Brahma means very great. Is He only great? No, He is great, Himself and can make others great; so, He is called Brahma. When, by taking His ideation human mind becomes like that of Parama Puruśa, it is called Savikalpa Samádhi. It becomes one with Him, it merges in Him. Now, after it becomes great, how is it possible to merge this mind in Parama Puruśa? It is only possible by leaving aside all else, then one remains constantly in His ideation.
What is love? It is the expressed form of devotion. Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda (the bliss of His Sport or Liilá).
How can you surrender the Self without Bhakti or devotion? Therefore from the ancient times aesthetic science existed in human mind and there was the cult of devotion. While one remains in aesthetic science, one does not get entry into the supra-aesthetic science. One feels, “I am serving Parama Puruśa, I like Him, because I get pleasure in serving Him, by taking His ideation I get joy.” If you ask artists or architects as to why they are busy with their art, they will say, “we get pleasure from it.” This is aesthetic science. A poet composes a poem, because he or she gets pleasure.
Na vá Are Puttrasya kámáya puttrah;
Priyo bhavati Átmanastu kámáya puttrah priyo bhavati
Na vá Are Sarvasya kámáya sarvaḿ priyaḿ
Bhavati Átmanastu kámáya sarvaḿ priyaḿ Bhavti.
Parents love their child very much. Do they love for the sake of their child? No they love their child because they get pleasure for themselves. If their child turns into a vagabond, if he or she becomes cruel, then he or she does not utter even the parents names, then they do not get pleasure. A person likes everything of this world but not for the sake of these things. One loves the world, one lives with this world because one gets pleasure, that is why one loves it. You see, if one gets great trouble in this world even for a single moment one says, “Oh the Yamaráj (god of death), where are you? Come on, now, I don’t want to live.” After that if one gets attracted towards this world after two or three minutes, one says, “No Yamaráj, no, you don’t come now.” So this is the first phase of aesthetic science.
After that what happens? By taking the ideation of Parama Puruśa, when the quantity of pleasure increases, a person loses the self first. What happens when he or she is lost? He or she feels “I take the ideation of Parama Puruśa not for my sake, not for me. I love Parama Puruśa so that he may get pleasure because of my love, I wish to give Him pleasure. I may or may not get it.” When this stage is attained, this is called Rágátmiká Bhakti. In this stage one feels, “I love Parama Puruśa, I do not care whether He loves me or lot, He likes me or not, but I like Him”. I This is Rágátmiká Bhakti. When this Rágátmiká Bhakti is attained, in that stage one is also called Gopa as described in scriptures (shástras):
Gopáyate yah sah gopah.
Gopa here does not mean the cowherd or the caretaker of cows. Gopáyate means to give pleasure – “Gopáyate yah sah gopah.” One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa. When Rágátmiká Bhakti is attained, when one is established in Rágátmika Bhakti from Rágánugá one enters the arena of Mohana Vijiṋána. At that stage one is fascinated, one is charmed, and in that state, art, architecture, all come to an end; one’s verbosity stops, one becomes mute. This is Rágátmiká Bhakti. So long as human beings are in the sphere of Rágánugá Bhakti they are in domestic life; they create arts, architecture, literature, painting, etc. and get pleasure in them. They are within the scope of aesthetic science (Nandana Vijiṋána). And what happens when they are established in supra-aesthetic science (Ati Nandan Vijiṋána)? All their worldly music is finished. All the Rágas and Rágińiis and the art of dancing, whatever they be, they come to an end. In that condition, there remains only an ecstatic state, (Bhávibhora) The music of that state is called Kiirtana.
Therefore, it is the scriptural direction not to sing any song after kiirtana, because other music is within the scope of aesthetic science and the kiirtana comes within the scope of Mohana Vijiṋána. This Mohana Vijiṋána is the supra-aesthetic science. “Bhakti tattva” is supra-aesthetic. Therefore, kiirtan is, in its essential form, with devotion, it is in the form of “Ota” and “Prota”. So in the life of a spiritual practitioner (sádhaka), in the life of a devotee (Bhakta), kiirtana is most essential. In mentioning the subject of discourse, I said Bhakti Yoga. In English I said “cult”, because there is no word for “yoga” in English, so I said “cult”, but actually devotion ( Bhakti) is not a “cult.” Devotion is the terminating point, devotion is the desideratum, devotion is not a path Some people say, “Our path is the path of spiritual practice (sádhaná)”. Devotion is the goal. When devotion is established, everything is established, there remains nothing. To get established in devotion you do something, you do something else. Hence, devotion is not the path, devotion is the goal. Devotion and Paramátmá go together. Therefore the seat of Paramátmá is in the hearts of those who are established in devotion, who are devotees. When you are established in devotion, you get Paramátmá too. Then you will experience yourselves that Paramátmá is seated in your heart, you will not have to go elsewhere in search of Him. It is the dictum of Bhágavata Shástra.
Náhaḿ Tiśt́hámi Vaekuńt́he yogińam Hrdaye Na Ca
Madbhaktáh yatra Gáyante Tatra Tiśt́htámi Nárada.
“Oh Nárada, I do not reside in Vaekuntha, neither do I reside in the hearts of yogiis, where do I reside? Where my devotees sing, where they perform Kiirtana, there I reside,” These are the Lord Bhagaván’s words addressed to Narada (Nara + Da + D́a is Nárada). The word “Nara” has got three meanings. The first is “Niira”, i.e. water; the second is the shelter (Áshraya) of Prakti, the abode (ayana) of Prakrti; the abode of Nara is Náráyańa.
Nárasya Ayanam is Náráyańa. One of the names of Parama Puruśa is Náráyańa. The third meaning of the “Nara” is devotion (Bhakti). So one who bestows Nára, one who distributes Nára is Nárada. Who is telling to Narada? Bhagaván Himself is telling to Nárada. What is the meaning of Bhagaván? Bhaga + Matup + first person, singular number, is Bhagaván.
One who posesses everything of occult power is Bhagaván. He rules over sound and touch. He rules over all tanmátras. He has got a great administrative capacity. He has to run all the functions of the universe. How could He do all this if He were not a good administrator? He must be a good administrator, He must be a strong personality. Next is reputation, Yashah. He will have reputation – either positive or negative. Some people will say, He is very good – very very good, and others will say, He is bad, very bad. Yes, there will be completely two opposite groups – one group in South Pole and the other in North Pole. One is reputation or yashah. Then comes Shrii meaning charm, or attraction. People will be attracted towards Him. Shrii means charm, fascination. The acoustic root (Biija Mantra) in Sanskrt is Talavya “Sha” which means mutative principle, the mutative effulgence, and “ra” means energy – light, magnetism, electricity – all forms of energy. Actually energy is one. So where mutative charm and energy are there it is Sha and Ra i.e., Shra and the feminine gender is Shrii. That is why there has been an ancient custom in India to prefix Shrii before the name of persons. So He possesses Shrii in complete form.
Jiṋána Vaerágyaḿca śańnám Bhagaitinganá. Thus next come Jiṋána and Vaerágya. What is Jiṋána? In Shastra, both worldly knowledge and spiritual knowledge are called Jiṋána.
Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.
“Only the spiritual knowledge is Jiṋána, others are not Jiṋána,” because the gist of knowledge is not in them. They do not impart knowledge of that gist.
He possesses true knowledge. You ask Him about any subject, you will get a correct answer. He is omniscient. “Rtambhará Tatra Prajiṋá”
Sixth one is vaerágya. Vaerágya is derived from “Vi” + “Rańj” Dhátu plus Ghaiṋ suffix. He does not get associated with any colour of the world. No colour can colour His mind. He is within all and also far from all. This is Vaerágya.
The collective form of these six qualities is called Bhaga and the one who possesses Bhaga is Bhagaván.
So, Bhagaván says to Nárada, (Nárada means that of Parama Puruśa by which the devotion germinates in the hearts of the living beings.) “Oh Nárada, people say that I live in Vaekúńtha which is somewhere in the sky. No I don’t live there.” The meaning of the kuńthá word Vaekúńtha is “without complexes” (Vigata Kuńt́ha means contraction. So where there is no complex, either inferiority of superiority, no fear complex, etc., it is the stage of Vigata Kuńt́ha. It is a stage without any complexes. It is Vaekuńt́ha. So when there is no complex in the mind, no contraction in the mind, then only will one feel Parama Puruśa or His existence in one’s heart. That is why it is called Vaekuńt́ha. Now what is the dictum here? It is “I do not reside in Vaekuńt́ha or any sky, neither do I reside in the hearts of yogiis.” – “Yogińám Hradaye Na ca”. Here “yogii” means Hat́ha yogii who suspends his mental propensities forcibly. When the propensities have been suspended, there will be no emanation of any propensity; there will not be any sentiment or any ideal. So when the flow has been checked, what will the Parama Puruśa do by sitting there? Sitting there means He Himself has remained in a suspended form. There will not be any expression. Parama Puruśa wants to make the world dance. Everybody will be dancing with His vibrations and in His tune. Parama Puruśa will be enjoying with all. Does He not want this? Why should He live in the dry heart of a yoga? He would like a sweet, loving heart – Sarasa Hrdaya. He will not like the desert. He would like fertile land. So, the heart of a devotee is like the fertile land. That is why Parama Puruśa says, “Mad Bhaktah yatra Gáyante”, i.e., wherever my devotees perform Kiirtan in full swing at once I reach there. You may say that Parama Puruśa is omnipresent. Now Parama Puruśa is omnipotent, He is also omniscient, it is a fact; but there is a hub of that omniscience, there is a hub of those premonitions and post-monitions of all expressions. A central point is there. Parama Puruśa is omnipresent but He has a nucleus (Cakranábhi). Parama Puruśa will place that nucleus wherever He likes. He will take it wherever He likes. Parama Puruśa says, “When my devotees sit single-minded for Kiirtan (Ananyor Mamáta Viśńormamatá) I at once take myself there. This is what I do.” This morning I said that the practice of Dharma (i.e. Dharma Sádhaná) is the characteristic of human beings. Now I say, “If you want to be established in Dharma Sádhaná, then in any case do not forget the importance of Kiirtana, the greatness of Kiirtana, and also the greatness of devotion. Always remember that the devotion begins with aesthetic science and its ultimate domain ends where supra-aesthetic science (Mohana Vijiṋána) begins.”
“Victory be to you all.”