Complete Works Of Swami Vivekananda: Vol 3 Part 4

Volume 3

Para-Bhakti or Supreme Devotion

The Preparatory Renunciation

The Bhakta's Renunciation Results from Love

The Naturalness of Bhakti-Yoga and its Central Secret

The Forms of Love - Manifestation

Universal Love and How it Leads to Self Surrender

The Higher Knowledge and the Higher Love are One to the True Lover

The Triangle of Love

The G.o.d of Love is His Own Proof

Human Representations of the Divine Ideal of Love

Conclusion

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CHAPTER I.

THE PREPARATORY RENUNCIATION We have now finished the consideration of what may be called the preparatory Bhakti, and are entering on the study of the Par-Bhakti or supreme devotion. We have to speak of a preparation to the practice of this Para-Bhakti. All such preparations are intended only for the purification of the soul. The repet.i.tion of names, the rituals, the forms, and the symbols, all these various things are for the purification of the soul. The greatest purifier among all such things, a purifier without which no one can enter the regions of this higher devotion (Para-Bhakti), is renunciation. This frightens many; yet, without it, there cannot be any spiritual growth. In all our Yogas this renunciation is necessary. This is the stepping-stone and the real centre and the real heart of all spiritual culture - renunciation. This is religion - renunciation.

When the human soul draws back from the things of the world and tries to go into deeper things; when man, the spirit which has here somehow become concretised and materialised, understands that he is thereby going to be destroyed and to be reduced almost into mere matter, and turns his face away from matter - then begins renunciation, then begins real spiritual growth. The Karma-Yogi's renunciation is in the shape of giving up all the fruits of his action; he is not attached to the results of his labour; he does not care for any reward here or hereafter. The Rja-Yogi knows that the whole of nature is intended for the soul to acquire experience, and that the result of all the experiences of the soul is for it to become aware of its eternal separateness from nature. The human soul has to understand and realise that it has been spirit, and not matter, through eternity, and that this conjunction of it with matter is and can be only for a time. The Raja-Yogi learns the lesson of renunciation through his own experience of nature. The Jnna-Yogi has the harshest of all renunciations to go through, as he has to realise from the very first that the whole of this solid-looking nature is all an illusion. He has to understand that all that is any kind of manifestation of power in nature belongs to the soul, and not to nature. He has to know from the very start that all knowledge and all experience are in the soul and not in nature; so he has at once and by the sheer force of rational conviction to tear himself away from all bondage to nature. He lets nature and all that belongs to her go, he lets them vanish and tries to stand alone!

Of all renunciations, the most natural, so to say, is that of the Bhakti-Yogi. Here there is no violence, nothing to give up, nothing to tear off, as it were, from ourselves, nothing from which we have violently to separate ourselves. The Bhakta's renunciation is easy, smooth flowing, and as natural as the things around us. We see the manifestation of this sort of renunciation, although more or less in the form of caricatures, every day around us. A man begins to love a woman; after a while he loves another, and the first woman he lets go. She drops put of his mind smoothly, gently, without his feeling the want of her at all. A woman loves a man; she then begins to love another man, and the first one drops off from her mind quite naturally. A man loves his own city, then he begins to love his country, and the intense love for his little city drops off smoothly, naturally. Again, a man learns to love the whole world; his love for his country, his intense, fanatical patriotism drops off without hurting him, without any manifestation of violence. An uncultured man loves the pleasures of the senses intensely; as he becomes cultured, he begins to love intellectual pleasures, and his sense-enjoyments become less and less. No man can enjoy a meal with the same gusto or pleasure as a dog or a wolf, but those pleasures which a man gets from intellectual experiences and achievements, the dog can never enjoy. At first, pleasure is in a.s.sociation with the lowest senses; but as soon as an animal reaches a higher plane of existence, the lower kind of pleasures becomes less intense. In human society, the nearer the man is to the animal, the stronger is his pleasure in the senses; and the higher and the more cultured the man is, the greater is his pleasure in intellectual and such other finer pursuits. So when a man gets even higher than the plane of the intellect, higher than that of mere thought, when he gets to the plane of spirituality and of divine inspiration, he finds there a state of bliss, compared with which all the pleasures of the senses, or even of the intellect, are as nothing. When the moon s.h.i.+nes brightly, all the stars become dim; and when the sun s.h.i.+nes, the moon herself becomes dim. The renunciation necessary for the attainment of Bhakti is not obtained by killing anything, but just comes in as naturally as in the presence of an increasingly stronger light, the less intense ones become dimmer and dimmer until they vanish away completely. So this love of the pleasures of the senses and of the intellect is all made dim and thrown aside and cast into the shade by the love of G.o.d Himself.

That love of G.o.d grows and a.s.sumes a form which is called Para-Bhakti or supreme devotion. Forms vanish, rituals fly away, books are superseded; images, temples, churches, religions and sects, countries and nationalities - all these little limitations and bondages fall off by their own nature from him who knows this love of G.o.d. Nothing remains to bind him or fetter his freedom. A s.h.i.+p, all of a sudden, comes near a magnetic rock, and its iron bolts and bars are all attracted and drawn out, and the planks get loosened and freely float on the water. Divine grace thus loosens the binding bolts and bars of the soul, and it becomes free. So in this renunciation auxiliary to devotion, there is no harshness, no dryness no struggle, nor repression nor suppression. The Bhakta has not to suppress any single one of his emotions, he only strives to intensify them and direct them to G.o.d.

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CHAPTER II.

THE BHAKTA'S RENUNCIATION RESULTS FROM LOVE We see love everywhere in nature. Whatever in society is good and great and sublime is the working out of that love; whatever in society is very bad, nay diabolical, is also the ill-directed working out of the same emotion of love. It is this same emotion that gives us the pure and holy conjugal love between husband and wife as well as the sort of love which goes to satisfy the lowest forms of animal pa.s.sion. The emotion is the same, but its manifestation is different in different cases. It is the same feeling of love, well or ill directed, that impels one man to do good and to give all he has to the poor, while it makes another man cut the throats of his brethren and take away all their possessions. The former loves others as much as the latter loves himself. The direction of the love is bad in the case of the latter, but it is right and proper in the other case. The same fire that cooks a meal for us may burn a child, and it is no fault of the fire if it does so; the difference lies in the way in which it is used. Therefore love, the intense longing for a.s.sociation, the strong desire on the part of two to become one - and it may be, after all, of all to become merged in one - is being manifested everywhere in higher or lower forms as the case may be.

Bhakti-Yoga is the science of higher love. It shows us how to direct it; it shows us how to control it, how to manage it, how to use it, how to give it a new aim, as it were, and from it obtain the highest and most glorious results, that is, how to make it lead us to spiritual blessedness. Bhakti-Yoga does not say, "Give up"; it only says, "Love; love the Highest !" - and everything low naturally falls off from him, the object of whose love is the Highest.

"I cannot tell anything about Thee except that Thou art my love. Thou art beautiful, Oh, Thou art beautiful! Thou art beauty itself." What is after all really required of us in this Yoga is that our thirst after the beautiful should be directed to G.o.d. What is the beauty in the human face, in the sky, in the stars, and in the moon? It is only the partial apprehension of the real all-embracing Divine Beauty. "He s.h.i.+ning, everything s.h.i.+nes. It is through His light that all things s.h.i.+ne." Take this high position of Bhakti which makes you forget at once all your little personalities. Take yourself away from all the world's little selfish clingings. Do not look upon humanity as the centre of all your human and higher interests. Stand as a witness, as a student, and observe the phenomena of nature. Have the feeling of personal non-attachment with regard to man, and see how this mighty feeling of love is working itself out in the world. Sometimes a little friction is produced, but that is only in the course of the struggle to attain the higher real love. Sometimes there is a little fight or a little fall; but it is all only by the way. Stand aside, and freely let these frictions come. You feel the frictions only when you are in the current of the world, but when you are outside of it simply as a witness and as a student, you will be able to see that there are millions and millions of channels in which G.o.d is manifesting Himself as Love.

"Wherever there is any bliss, even though in the most sensual of things, there is a spark of that Eternal Bliss which is the Lord Himself." Even in the lowest kinds of attraction there is the germ of divine love. One of the names of the Lord in Sanskrit is Hari, and this means that He attracts all things to Himself. His is in fact the only attraction worthy of human hearts. Who can attract a soul really? Only He! Do you think dead matter can truly attract the soul? It never did, and never will. When you see a man going after a beautiful face, do you think that it is the handful of arranged material molecules which really attracts the man? Not at all. Behind those material particles there must be and is the play of divine influence and divine love. The ignorant man does not know it, but yet, consciously or unconsciously, he is attracted by it and it alone. So even the lowest forms of attraction derive their power from G.o.d Himself. "None, O beloved, ever loved the husband for the husband's sake; it is the tman, the Lord who is within, for whose sake the husband is loved." Loving wives may know this or they may not; it is true all the same. "None, O beloved, ever loved the wife for the wife's sake, but it is the Self in the wife that is loved." Similarly, no one loves a child or anything else in the world except on account of Him who is within. The Lord is the great magnet, and we are all like iron filings; we are being constantly attracted by Him, and all of us are struggling to reach Him. All this struggling of ours in this world is surely not intended for selfish ends. Fools do not know what they are doing: the work of their life is, after all, to approach the great magnet. All the tremendous struggling and fighting in life is intended to make us go to Him ultimately and be one with Him.

The Bhakti-Yogi, however, knows the meaning of life's struggles; he understands it. He has pa.s.sed through a long series of these struggles and knows what they mean and earnestly desires to be free from the friction thereof; he wants to avoid the clash and go direct to the centre of all attraction, the great Hari This is the renunciation of the Bhakta. This mighty attraction in the direction of G.o.d makes all other attractions vanish for him. This mighty infinite love of G.o.d which enters his heart leaves no place for any other love to live there. How can it be otherwise" Bhakti fills his heart with the divine waters of the ocean of love, which is G.o.d Himself; there is no place there for little loves. That is to say, the Bhakta's renunciation is that Vairgya or nonattachment for all things that are not G.o.d which results from Anurga or great attachment to G.o.d.

This is the ideal preparation for the attainment of the supreme Bhakti. When this renunciation comes, the gate opens for the soul to pa.s.s through and reach the lofty regions of supreme devotion or Para-Bhakti. Then it is that we begin to understand what Para-Bhakti is; and the man who has entered into the inner shrine of the Para-Bhakti alone has the right to say that all forms and symbols are useless to him as aids to religious realisation. He alone has attained that supreme state of love commonly called the brotherhood of man; the rest only talk. He sees no distinctions; the mighty ocean of love has entered into him, and he sees not man in man, but beholds his Beloved everywhere. Through every face s.h.i.+nes to him his Hari. The light in the sun or the moon is all His manifestation. Wherever there is beauty or sublimity, to him it is all His. Such Bhaktas are still living; the world is never without them. Such, though bitten by a serpent, only say that a messenger came to them from their Beloved. Such men alone have the right to talk of universal brotherhood. They feel no resentment; their minds never react in the form of hatred or jealousy. The external, the sensuous, has vanished from them for ever. How can they be angry, when, through their love, they are always able to see the Reality behind the scenes?

CHAPTER III.

THE NATURALNESS OF BHAKTI-YOGA AND ITS CENTRAL SECRET "Those who with constant attention always wors.h.i.+p You, and those who wors.h.i.+p the Undifferentiated, the Absolute, of these who are the greatest Yogis?" - Arjuna asked of Shri Krishna. The answer was: "Those who concentrating their minds on Me wors.h.i.+p Me with eternal constancy and are endowed with the highest faith, they are My best wors.h.i.+ppers, they are the greatest Yogis. Those that wors.h.i.+p the Absolute, the Indescribable, the Undifferentiated, the Omnipresent, the Unthinkable, the All-comprehending, the Immovable, and the Eternal, by controlling the play of their organs and having the conviction of sameness in regard to all things, they also, being engaged in doing good to all beings, come to Me alone. But to those whose minds have been devoted to the unmanifested Absolute, the difficulty of the struggle along the way is much greater, for it is indeed with great difficulty that the path of the unmanifested Absolute is trodden by any embodied being. Those who, having offered up all their work unto Me, with entire reliance on Me, meditate on Me and wors.h.i.+p Me without any attachment to anything else - them, I soon lift up from the ocean of ever-recurring births and deaths, as their mind is wholly attached to Me" (Gita, XII).

Jnna-Yoga and Bhakti-Yoga are both referred to here. Both may be said to have been defined in the above pa.s.sage. Jnana-Yoga is grand; it is high philosophy; and almost every human being thinks, curiously enough, that he can surely do everything required of him by philosophy; but it is really very difficult to live truly the life of philosophy. We are often apt to run into great dangers in trying to guide our life by philosophy. This world may be said to be divided between persons of demoniacal nature who think the care-taking of the body to be the be-all and the end-all of existence, and persons of G.o.dly nature who realise that the body is simply a means to an end, an instrument intended for the culture of the soul. The devil can and indeed does cite the scriptures for his own purpose; and thus the way of knowledge appears to offer justification to what the bad man does, as much as it offers inducements to what the good man does. This is the great danger in Jnana-Yoga. But Bhakti-Yoga is natural, sweet, and gentle; the Bhakta does not take such high flights as the Jnana-Yogi, and, therefore, he is not apt to have such big falls. Until the bandages of the soul pa.s.s away, it cannot of course be free, whatever may be the nature of the path that the religious man takes.

Here is a pa.s.sage showing how, in the case of one of the blessed Gopis, the soul-binding chains of both merit and demerit were broken. "The intense pleasure in meditating on G.o.d took away the binding effects of her good deeds. Then her intense misery of soul in not attaining unto Him washed off all her sinful propensities; and then she became free." - ( Vishnu-Purna). In Bhakti-Yoga the central secret is, therefore, to know that the various pa.s.sions and feelings and emotions in the human heart are not wrong in themselves; only they have to be carefully controlled and given a higher and higher direction, until they attain the very highest condition of excellence. The highest direction is that which takes us to G.o.d; every other direction is lower. We find that pleasures and pains are very common and oftrecurring feelings in our lives. When a man feels pain because he has not wealth or some such worldly thing, he is giving a wrong direction to the feeling. Still pain has its uses. Let a man feel pain that he has not reached the Highest, that he has not reached G.o.d, and that pain will be to his salvation When you become glad that you have a handful of coins, it is a wrong direction given to the faculty of joy; it should be given a higher direction, it must be made to serve the Highest Ideal. Pleasure in that kind of ideal must surely be our highest joy. This same thing is true of all our other feelings. The Bhakta says that not one of them is wrong, he gets hold of them all and points them unfailingly towards G.o.d.

CHAPTER IV.

THE FORMS OF LOVE - MANIFESTATION Here are some of the forms in which love manifests itself. First there is reverence. Why do people show reverence to temples and holy places? Because He is wors.h.i.+pped there, and His presence is a.s.sociated with all such places. Why do people in every country pay reverence to teachers of religion? It is natural for the human heart to do so, because all such teachers preach the Lord. At bottom, reverence is a growth out of love; we can none of us revere him whom we do not love. Then comes Priti - pleasure in G.o.d. What an immense pleasure men take in the objects of the senses. They go anywhere, run through any danger, to get the thing which they love, the thing which their senses like. What is wanted of the Bhakta is this very kind of intense love which has, however, to be directed to G.o.d. Then there is the sweetest of pains, Viraha, the intense misery due to the absence of the beloved. When a man feels intense misery because he has not attained to G.o.d, has not known that which is the only thing worthy to be known, and becomes in consequence very dissatisfied and almost mad - then there is Viraha; and this state of the mind makes him feel disturbed in the presence of anything other than the beloved (Ekarativichikits). In earthly love we see how often this Viraha comes. Again, when men are really and intensely in love with women or women with men, they feel a kind of natural annoyance in the presence of all those whom they do not love. Exactly the same state of impatience in regard to things that are not loved comes to the mind when Para-Bhakti holds sway over it; even to talk about things other than G.o.d becomes distasteful then. "Think of Him, think of

Him alone, and give up all other vain words"

- Those who talk of Him alone, the Bhakta finds to be friendly to him; while those who talk of anything else appear to him to be unfriendly. A still higher stage of love is reached when life itself is maintained for the sake of the one Ideal of Love, when life itself is considered beautiful and worth living only on account of that

Love

. Without it, such a life would not remain even for a moment. Life is sweet, because it thinks of the Beloved. Tadiyat ( His-ness) comes when a man becomes perfect according to Bhakti - when he has become blessed, when he has attained G.o.d, when he has touched the feet of G.o.d, as it were. Then his whole nature is purified and completely changed. All his purpose in life then becomes fulfilled. Yet many such Bhaktas live on just to wors.h.i.+p Him. That is the bliss, the only pleasure in life which they will not give up. "O king, such is the blessed quality of Hari that even those who have become satisfied with everything, all the knots of whose hearts have been cut asunder, even they love the Lord for love's sake" - the Lord "Whom all the G.o.ds wors.h.i.+p - all the lovers of liberation, and all the knowers of the

Brahman" -