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April 1976 the Mountain Path The Mountain Path Vol. 13. No. II, April 1976 EDITORIAL THE WAY OF BHAKTI ^^HAT is Bhakti ? It is the inherent one continuous course of spontaneous, loving aspiration of the evolved human heart service to all. Such a one is ever immersed in for the Divine, which is its own intrinsic the bliss of the Supreme and shines forth as reality. This is implied in Prahlada's prayer an exemplar for others. to the Lord : " May I, ever dwelling upon you, have such unabating love for you as the We have a succinct and clear definition of undiscerning have for sense-objects ". Sankara Bhakti and its course in Sri Ramana Gita as too sings in his famous Sivtinanda Lahari : follows : " The movement of the mind towards and its "The Self is dear to all. Nothing else is merger in the Feet of the Lord of all beings as dear. Love, unbroken like a stream — as the seeds of the Ankola tree stick on to of oil, is termed Bhakti. its trunk, as the needle is drawn to the magnet, as a good wife to her husband, as a "Through love the sage knows that God creeper clings to a tree and as the river runs is none other than his own Self. Though the devotee, on the other hand, regards towards and merges in the ocean — is termed Him as different from himself, yet he BhaktiBhakti then is the spontaneous too merges and abides in the Self alone. attraction that the evolved mind feels for its source. It is not the means to an end — there '' The Love which flows (unbroken) like is no calculation at all in it, because the very a stream of oil, towards the Supreme Lord, leads the mind infallibly into sense of a separate individuality gets lost in pure Being, even without one's desiring it. All the same the devotee functions with a it. seeming personality ever attuned to the Lord, blessing all by his contact. This is the truth " Bhakti not continuous like a stream is elucidated by the fifth verse of Bhagavan called intermittent Bhakti. Even this is Ramana's Arunfichala Pancharatnam : bound to result in supreme Bhakti. "One who attributes names and forms " He who with his mind surrendered to to the deity, through those very names you sees you alone, Oh Arunachala ! and forms transcends all name and form. and sees all as your Form and serves you in all beings with non-differentiat• " Bhakti, even when accompanied by ing love, shines for ever merged in desire does not cease with the fulfil• your bliss ". ment of the desire. Faith in the Supreme Person develops and goes on Self-surrender is the very heart of Bhakti. increasing and becomes perfect in Only on surrendering oneself (the ego) is course of time." there the Vision of the Supreme. Then one sees that everything manifested is nothing but We have in the life of Dhruva an instance the Supreme Self, One's very life then becomes of Bhakti beginning with some earthly dis- 64 THE MOUNTAIN PATH April satisfaction and ending in pure love supreme. heart of all beings revolving them all by his Slighted by his step-mother, Dhruva, a boy mysterious power of Maya. Surrender your• of five, goes away to solitude to get over his self to Him alone completely and you will, by depression by meditating upon God. On his His Grace, reach the eternal Abode of way Sage Narada meets him and initiates him Supreme ShantiBut such complete self- in the dwadas&kshara mahamantra (Om Namo surrender is possible only for a purified soul. Bhagavate V&sudev&yd) and teaches him the One becomes impure by attachment to one's art of concentrating the mind. Such is Dhruva's own individuality (debatma-buddhi) and devotional fervour and such the potency of external objects and one regains purity only initiation by a sage that Dhruva sees God face by turning one's attention inwards towards to face after only six months of one-pointed one's own source. And this is possible, in the tapas. The Lord touches his cheek with his initial stages, only with the aid of proper milk-white conch, the emblem of the Vedas, understanding and control of the mind through and Dhruva bursts into devotional song full the discipline of the japa of one of the Lord's of the nectar of Bhakti and Jnana. At the Names or mantras. Most of us could not wean end of it, he says that even those who the mind from objectivity without such aids. approach the Lord for the fulfilment of some Seers have given us the steps leading to com• earthly aspiration are tenderly taken care of plete self-surrender, as hearing about the Lord by Him, as a new-born calf by its mother, and from regenerate souls or studying their works, led on to non-differentiating supreme love. praising the Lord with sacred hymns and devotional music, remembrance of the Lord On the completion of his tapas, Dhruva's through constant japa, serving the Lord spiritual greatness is clearly recognised by immanent in all beings and the company of all. He is welcomed with great respect by his evolved souls. The last of these has a father and others and he himself is full of remarkably transforming effect and in recent love for everyone with his heart free from the times those who have had the opportunity of least trace of any memory of past unpleasant• moving with, serving and listening to sages ness. Everyone is happy in the elevating com• like Sri Ramakrishna Paramahamsa and pany of Dhruva. Years roll by and his father Bhagavan Ramana know what it is. And the puts him on the throne and retires to solitude effect of their touch of grace goes on recurring to end his life in tapas. Dhruva gets married in succession. The association with the and begets four children. After a long reign regenerate transforms base metal into gold and of benevolence Dhruva puts his eldest son on endows it with its power of transformation as the throne and retires to Badarikashrama on well. This is the purport of the very first verse the Himalayas to devote himself solely to of Sri Sankara's Century of Verses, known as contemplation. As foretold by the Lord Him• Sata Sloki. Bhagavan Ramana has praised self when he had his first darshan of Him in satsanga as a complete s&dhana by itself, as early boyhood, he gets unswervingly establish• follows : " By constant association with great ed in the eternal Reality underlying all mani• enlightened seers, the mind gets merged in its festation, the Supreme Abode in which every• own source" ('Sri Ramana Gita, VI-12). thing appears, revolves and gets dissolved. Moreover, the first five verses selected and The very remembrance of Dhruva's life of translated into Tamil by him in the Supple• devotion starting in right earnest in his fifth ment to Forty Verses on Reality confirm the year and culminating in steadfast inherence in efficacy and indispensability of satsanga for the Supreme Abode of all evokes in every any one keen on spiritual advancement. heart pure love for the blessed Feet of the Sankara says in his Bhaja Govindam : Lord, which is the highest end one could " We do not see any method other than the aspire for. constant remembrance of the Lord's Name for We find the ultimate teaching of Srimad crossing the sea of sams&ra ". Many are the Bkagavad Gita at the end of its eighteenth devotees redeemed by the japa of any Name chapter as follows : " The Lord dwells in the or Mantra of God. By dint of the japa of 1976 THE WAY OF BHAKTI 65 Rdmandma, a hunter is transformed into Sage indifferent to the ups and downs of Valmiki, the author of the immortal epic, life, such a devotee is dear to Me. Rdmdyana. From prehistoric times there has " One who is the same towards friend or been a succession of devotees who have foe, unperturbed by respect or dis• reached the highest spiritual attainment by respect, heat or cold, pleasure or pain, virtue of Ndma Japa alone. " Of all methods ever the same without any attachment of worship, I am the method of Japa ", says whatsoever, the Lord in the Gita. One has, of course, to observe the fundamental discipline indispensa• " One who is established in inner silence, disregarding praise and blame, pleased ble for spiritual life along with japa ; or the with whatever life brings, homeless, of japa itself may bring about such refinement. firm understanding, such a devotee is dear to Me. Ndma, the Name of God, denotes the effulgence of the Self (Atma-sphurana). Asked " Those who, having Me alone as their by Daivarata, if one could achieve by mantra- goal, practise with full faith this essence japa what is attained by Self-enquiry, of all spirituality as taught by Me, Bhagavan Ramana has replied : " Success those devotees are very dear to Me." attends the earnest seekers who, incessantly and with steady mind repeat Mantrds or We see clearly here that the same traits are Pranava alone. By repetition of Mantras or found in a stitha-prajna (one established in Pranava alone, one's mind is withdrawn from Pure Awareness) and an earnest devotee and sense-objects and becomes identical with that there is little difference between Bbakti one's own real Being". All Names of and Jndna. We see this truth illustrated in Divinity are mantrds and have the power to the life of Prahlada, the prince among devo• save those who engage themselves in their tees, and in that of Ramana of our times, so japa.
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