BHAKTI AND THE CONDITIONS OF ITS GROWTH

Path of Love

747 Nothing can be impressed on smooth glass, but when the surface is coated with proper chemicals, pictures can be impressed upon it, as in photography. In the same way, on the human heart coated with the chemicals of Bhakti, the image of Divinity can be impressed.

748. It is a rare thing—this love of God. Bhakti can arise only when there is whole-hearted devotion to God such as that of a chaste wife to her husband. Pure Bhakti is very difficult to obtain. Through Bhakti the mind and soul must be absorbed in God. Then comes Bhava (the higher form of Bhakti). In Bhava a man becomes speechless, his breath is stilled and the Kumbhaka (suspension of breath in Yoga practice) sets in of itself, just as, when-one shoots at an aim, one becomes speechless and the breath is stopped.

749. Devotion to God increases in the same proportion as attachment to the objects of the senses decreases.

750. Verily these customers (worldly men) seek for Kalai pulse, (worthless commodity, i.e., sensuous enjoyments). It is given to pure souls alone, uncontaminated by the world, to love God and to have a single aim. namely, to have the mind fixed wholly upon the Lord.

751. Unless one screens the eyes of unbroken horses, they will not move a single step. Is it possible to realise God unless ones passions have already been controlled ? In a sense not. But that is true only of Jnana Yoga, the path of Knowledge. The knowing one says, " One must first be pure if one desires to see God. One must first control one's passions. First self-discipline, then knowledge of God." There is, however, another path leading, to God—the path of devotion (Bhakti Yoga). If once man gains love of God, if once the chanting of His holy name begins to thrill the devotee with joy, what effort is needed for the control of passions afterwards? The control comes of itself. Can a man suffering from intense grief be in a mood to enter into a quarrel, or to enjoy a feast, or to give his mind up to the pleasures of the senses ? So one absorbed in the love of God cannot think of sense-pleasures.

752. As Srimati (Radha) was nearing Sri Krishna, she was getting more and more the fragrance of his hallowed person. The more one approaches God, the more becomes one's love of Him; the nearer the river approaches the sea, the more is it subject to ebb and flow. 753. On one occasion the Master said to Keshab and his followers with regard to worship : ' Why do you dwell upon the glory and powers of the Lord so much ? Does the son, seated in front of the father, think, ' My father has so many houses, so many horses and cows, so many gardens and orchards ? Or. does he think fondly how very, very dear his father has been to him, and how much he has been loving him ? Is it strange if a father feeds and clothes his children and makes their life happy ? We are all the children of God, and his protecting care has ensured our safety. What is there in it to wonder at ? Therefore a real devotee of the Lord, instead of indulging in such thoughts, enters into the most intimate relation with the Lord, makes Him his own, teases Him with importunities, takes pride in Him, and presses Him with the entreaties: ' You must fulfil my prayer and reveal Yourself to me.' If you reflect upon His glorious majesty so much, it wont be possible to think of Him as your own or as one close to you; nor is it possible for you then to press and compel Him. How great He is! how far removed from us !—such thoughts will come to you. Consider Him your own as much as you can, and then you will get Him."

754. You must make Him your own by firmly adhering to one particular attitude. Then only will He be compelled to yield to your prayers. As for example, when two persons are only superficially acquainted with each other, they observe all rules of formality in their conversation. But with the growth of intimacy all such formal terms of respect completely disappear, and they speak to each other in the most familiar language. Similarly we must have the closest relation with God. An unchaste woman in the beginning of her liaison feels extremely shy, proceeds with great apprehension and keeps her love affair a strict secret. But when her love matures, all such feelings disappear. She then boldly leaves her hearth and home, and appears in public with her lover. If afterwards the lover does not take interest in her and wants to avoid her, she holds him by the neck and asks in a peremptory tone, " I have left my roof for your sake; now let me know whether you will provide for my maintenance or not."