O’ Lord ! O’ My Lord ! May I never forget You ! it is proven that the objects give sorrow even in their absence. On acquiring them there is constant doubt of them departing. Not

O’ Lord ! O’ My Lord ! May I never forget You !

|| Shri Hari || Gītā on Bhakti and Those Entitled to It

(Gītā me Bhakti aur Unke Adhikaari)

Swami Ramsukhdas

www.swamiramsukhdasji.net 1

http://www.swamiramsukhdasji.net/


|| Shri Hari || Gītā on Bhakti and Those Entitled to It

Tvameva Maata Cha Pita Tvameva

Tvameva Bandhusha Sakhaa Tvameva

Tvameva Vidyaa Dravinam Tvameva

Tvameva Sarvam Mama Deva Deva

Swami Ramsukhdas




|| Shri Hari ||

Gītā on Bhakti and Those Entitled to It

God says in Ramayan

Koti bipra badh laagahin jaahu |

Aayen saran tajaun nahin taahu || Meaning : Even those who have been marked for having killed millions

ofBrahmins, I do not reject them when they take refuge in Me. As and when a jeev (Embodied soul) turns its attention to me (by taking it off from the world), all its sins compiled in billions of its lifetimes get destroyed there and then.




Sanmukh hoyi jeev mohi jabahin |

Janma koti agh naasaihin tabahin ||

When a `jeev' turns to Me, the sins of infinite births get wiped out. Not

just that, on taking refuge in Me, that jeev is to be regarded as a Saint. Here a question arises that God says in Gita 7/15, ‘Naradham’ (Evil men) do not take refuge in Me and it is also said in Ramayan that

Paapavant kar sahaj subhaau |

Bhajanu mor tehi bhaav ne kaau ||

Then, how will a very sinful person turn towards God ? God, therefore, uses the word 'Chet'. In God's law, there is one extraordinary thing that is worth understanding. God says if he gets into devotion in Me, there is no stopping from My side. Even for the lowest of the lows, the door to rise (above their position) is ever open. Moreover, 'My devotee will never fall' 'Na me bhakta pranashyati' (Gita 9/31). To walk the path towards God, no being is blocked or stalled. There is no resistance in his turning towards God for spiritual progress. Then, a question may arise why would a sinful man be exclusively devoted to God ? There can be several reasons, such as

• He may have inclination towards devotion from previous births, • The influence of the atmosphere of devotion, • The divine grace from the devotees of God, • The inconceivable and causeless grace of the Lord or • Upon being faced with some difficulty, an eruption of a feeling of

complete helplessness for not being able to come out of the difficult




situation and the rising of devotion towards God as a result.

Hence, due to other reasons as well, he can become 'ananyabhaak' (Exceptionally and uniquely devoted to God). The meaning of 'ananyabhaak' is not to be understood as ceaseless and continuous remembrance like a relentless stream of oil when poured, since the credentials for this are also to be seen. When it is difficult even for an aspirant who has been engaged in spiritual disciplines for a long time to be in the continuous, uninterrupted flow of remembrance, then how is this possible for the one who is sinful ? Therefore, the term 'ananyabhaak' should be understood as 'to become exclusively only God's' 'na anyam bhajateeti ananyabhaak'. May God become the one and only beloved, and may he take refuge in that One this is the meaning of 'ananyabhaak', of exclusivity. He does not depend on anyone other than God. Taking the support of only one, regarding only that One as the best of all, is possible in the case of a sinful person. He who becomes like this, is regarded by God as eternally dear to Him.

Ek Baani karunaanidhaan ki |

So priya jaake gati na aan ki ||

Here, through the words 'gati na aan ki', the description of exclusivity in dependence on God only has been given. Those who are engaged in remembrance of God leaving the support of all others only are indicated. Such a man should be termed as a 'Sadhu (Ascetic)' because

Rahit na prabhu chit chook kiye ki |

Karat surati saya baar hiye ki ||

He has determined, once and for all, that 'whatever and howsoever I am I am Yours.' He understands that his upliftment cannot take place by the power of his own spiritual practice or 'bhajan' (Worship, adoration and remembrance of God); rather it will take place only by the unbounded grace of God the protector and refuge of all. What spiritual practices can an




ordinary sinful person like me do to please God ? Whatever spiritual practice is being done, that too is the fruit of God's grace only. It is God's mercy only that shall enable the resources (to reach me) for my heading towards Him such is his firm conviction. With this (belief) a devotee says

Bhagat bacchal brat samujhike rajjab deenhon roy |

Patitaan paawan jab sune, rahyo na cheeto soy ||

Due to this very reason, God says he will very quickly become righteous. This means that when he becomes determined in treading the path of God, then his behaviour, conduct and sentiments improve very quickly. When his solitary purpose becomes God, how can he then take the support of shortcomings ? How can his conduct be anything that is averse to God ? As and when he becomes more and more exclusively dependent on God, he naturally develops good qualities and good conduct. When he becomes entirely reliant on God from every angle, at that very moment, he becomes righteous like a Saint. Not just saintly, but he attains unswerving peace also. In other words, the same peace and joy where no relapse or faults can come he attains such peace.

kṣipraṁ bhavati dharmātmā śaśvacchāntiṁ nigacchati |

kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||

(Gītā 9/31)

Meaning : Quickly does he become virtuous and secures everlasting peace. Know it for certain, Arjun, that My devotee never falls.

What is the peace that is everlasting ? That which has been called by




the various names such as nirvana, ultimate position, absolute Bliss, free of all desires, eternal peace, 'parampad, brahmanirvaan, nirvana, param shaanti, aatyantik' etc. the same is termed 'shashvacchanti'.This is the ultimate fruit of all spiritual practices. This very thing has been called 'liberation' by the writers of various scriptures and Holy texts. This is the foremost state. For this, God says

yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ | yasmin sthito na duḥkhena

guruṇāpi vicālyate ||

(Gītā 6/22)

Meaning : Having gained that state, he does not reckon any other

gain greater than that, and wherein established, he is not shaken even by the greatest affliction.

The gist is, that the state in which there is no sorrow, no superficiality,

no lack of peace, no intolerance etc. or no other faults, such an eternally peaceful state, he attains.

Well ! How supernatural is the grace of God !

'Binu seva jo dravahin deen per Ram saris koyu naahin.'

Meaning : Even a man of wrongful conduct can very quickly become righteous if he begins to do 'bhajan' (Worship, remembrance, feeling of mineness, devotion) of God.

God has thus far spoken of those who are unrighteous; now He talks

about those who take birth in lower wombs due to their bad conduct in their




previous births that even they are also entitled to 'bhakti'

māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpayonayaḥ | striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim ||

(Gītā 9/32)

Meaning : O' Paartha ! The women folk, Vaishyas, Shudras and even those born of sinful wombs taking refuge in Me attain Me (the Supreme God) forever, without any doubt.

In 'Ram Avatar' when God incarnated as Lord Ram, He meets Guha

and embraced him and Guru Vasishtha also embraced him knowing him to

be a devotee of Ram. A devotee is the one who purifies all the three worlds.

Just like the common religions, such as nonviolence etc., all including the lowliest of the lowly are also entitled to devotion. God, after sharing about those entitled to 'bhakti’ says

anityam asukhaṁ lokam imaṁ prāpya bhajasva mām ||

(Gītā 9/33)

Meaning : On having obtained this joyless and transient human life, worship Me constantly.

This body has been called impermanent and ephemeral, because one




cannot rely on it. It is not known when it will be destroyed. Therefore, God alerts us that one should realise Him while the body remains. It has also been said in Bhagavat

Labdhvaa sudurlabhamidam bahusambhavaante Maanushyamadarthmanityamapeeh dheerah |

Toornam yatet na patedanumrutyu yaavannih

shreyasaaya vishayah khalu sarvatah syaat ||

(Srimad Bhagavat 11/9/29)

Meaning : At the end of many births, on attaining this very rare but perishable human body that is capable of accomplishing many purposes one should very quickly, as early as possible, endeavour towards self realisation before death arrives; because one can certainly get sensuous objects anywhere, but not Him.

In the Chapter eight of Gita, God has called this world

'dukhaalayamashaashvatam' (Abode of sorrow). Then where is the happiness in the sorrowful abode ? Just as one cannot get medicines in a book shop (pustakaalay) and the clothes cannot be found in a pharmacy (aushadhaalay), very much the same way, in the world that is filled with sorrow, one cannot get happiness. There is no happiness here at all.

Until a man does not have a fervent desire for something, no object has

the power to give pleasure to him. Therefore, to gain pleasure from things, a deep yearning for the objects of pleasure and a feeling of lack (void without them) is absolutely essential and there can be no sign of happiness in experiencing that lack (void), there is sorrow and only sorrow.

There are two men in the same situation that are going together, dressed similarly. Both do not have shoes or umbrella and both are wearing




torn clothes. Both look alike. Of the two, one is a man without desires, unattached to worldly objects (known as virakta) and the other has a feeling of scarcity. There is no displeasure in the mind of unattached person, whereas there is no sign of happiness in the other, who feels deficient. He remains agitated due to experiencing shortage of things. The temporary objects can give (momentary) pleasure to him but not to the 'virakta' (unattached to worldly objects). The reason is that even when there is complete absence of things, then too a 'virakta' (Detached from worldly objects) does not experience so; meaning a 'virakta‘ unattached to worldly objects does not feel the need for anything. In such a state, no object has power to give pleasure to him. The gist is that on having no experience of any lacking, no object has any ability to give pleasures to him. Money cannot give pleasure to the one who does not want money. A woman cannot give happiness to him, who does not want a woman. Those who gain pleasures (from objects) are the ones, who have experienced a void of the things. From this, it is proven that the objects give sorrow even in their absence. On acquiring them there is constant doubt of them departing. Not having them (with oneself) is troublesome on its own, and on seeing those things in ample with others, there is a sense of jealousy. Even when the thing is destroyed, it only gives sorrow. Those who have experienced the death of their son have shared how the very remembrance of their son torments them. On separation from a son, a man cries in remembrance, what to speak of that pain and suffering ? Worldly happiness also is a source of pain.

First man has not received happiness from the very beginning and second man's happiness has been snatched away from him. At present, both their states are the same; however, the first man does not experience the suffering as experienced by the second one. The reason being that those things that were causing suffering for the second man were not there from the very beginning for the first man. Therefore, if things remain then too there is suffering, and if they do not remain then too there is suffering. From this perspective itself, God calls this world unhappy, destructible, and filled with sorrow. Thus, the fruit of this human birth is only devotion, remembrance and adoration of God (known as Bhagawad bhajan), not enjoyment of sensuous pleasures




Yahi tan kar phal vishaya na bhaayi |

Swarau swalp ant dukhadaayi ||

Thus, the Lord says, after attaining this body, do My 'bhajan'. Till here, the Lord has commanded Arjun to do 'bhajan' by describing those who are entitled to devotion. The gist is that God has confirmed from all resources, that 'bhajan' is the most essential, and instructed him to engage in 'bhajan'

mām bhajasva

(Gītā 9/33)

Now, it is essential to know what is the form of 'bhakti' ? For this God

Himself says

manmanā bhava madbhakto madyājī māṁ namaskuru | mām evaiṣyasi yuktvaivam ātmānaṁ matparāyaṇaḥ ||

(Gītā 9/34)

Meaning : Fix your mind on Me, be devoted to Me, adore Me, prostrate to Me, thus making yourself steadfast in Me, and entirely surrendering to Me, you will reach Me.

In this verse God has shared four points about 'bhakti'

• Manmana bhav He who fixes his mind in Me • Madbhakti bhav He who is devoted to Me




• Madhyaaji bhav He who worships and adores Me • Maam namaskuru He who prostrates to Me

In this, for the performance of 'Manmana bhav', one must try to meditate and reflect on the form of God along with His Name. This is the essence of all the scriptures. Even the Saints and great souls place a great emphasis on this. It has also been said

Aaloya sarvashaastraani vichaarya cha punah punah |

Idameva sunishpannam dhyeyo naaraayanam sadaa ||

Meaning : On thinking over time and again and contemplating on the ancient Holy texts, it is clarified that one must always meditate on God.

Simply by reflecting on God, Godrealisation takes place. In Gita 8/14, it is said that He is attained very easily by those who just do 'chintan' (Contemplate, reflect and meditate) on Him. I am easily attainable to those who perpetually think of Me and undividedly remain absorbed in Me.

ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ | tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ ||

(Gītā 8/14)

In the entire Gita, the word 'sulabha' (Very easy) has come only in this verse. On constant 'chintan' on God there are two points that can be of aid




• Divine Name repetition (Bhagwān Nām Japa) • Satsang (Association with Truth, Company of Holy men)

Repetition of the Divine Name of the Lord (Nām Japa) leads to recollection and reminiscence of God. Just as when the bugle is blown, the army becomes alert, similarly with ‘Namjap' the mental army becomes alert. Just as on seeing the king's guards, one remembers the king, so also, God is remembered by doing 'satsang', meeting Saints (Ascetics). God is constantly remembered when bhajan and dialogue with Him are going on. When talks of God are taking place, the mind becomes immersed in Him, the throat chokes, the tears well up. Goswamiji says

Hiya phātau phoothun nayan jarau so tana kehi kām |

Dravai stravia pulakai nahin tulasi sumirat Ram ||

It is also said in the Bhagavat

Tadashmasāram hrdayam vatedam yad gruhyamānairharināmadheyaih |

Na Vikriyetāth yathā vikāro netre jalam gātraruheshu harshah ||

(Srimad Bhagavat 2/3/24)

Even Kabirdasji says

Sumiran so sudhi laayiye jyon surabhi soot maahin |

Kaha kabeer chaaro charat cheenahun bisarat naahin ||




The Lord says that (one should) forever think continuously, always remember and reflect on Him like this.

Second point is 'madbhakto bhav' The Lord wishes to say that (one should) lovingly follow My instructions. Abiding in Lord's words is itself 'seva' (Service). God becomes pleased simply by reverently abiding in His words.

Lord Ram says

So sewak priyatam mama soyi |

Mama anusaan maanayi joyi ||

What else remains after the attainment of the pleasure of the Lord ? A father has many sons. Of these, who is the dearest to the father ? The one who follows his instructions. That one will be able to benefit the most from a Guru, who conscientiously and promptly follows the Guru's words. On following instructions of an elder, all the powers of the elder come into the one who abides in those instructions. On the subject, this point needs to be particularly paid attention to, and that is, the moment a venerable man gives instructions on a particular aspect, one must abide in it that very moment and follow his instructions. By doing so, one will benefit immensely.

True instructions are those that are favourable to our master, even

though they may appear unfavourable to us. In this manner, he who follows the directions of the Lord is in itself a devotee of the Lord.

A question arises here God is not visible; then how can one learn about His instructions ? The answer is there are four methods of knowing God's command.




1. From the Scriptures,Vedas, Puranas, Holy texts, from the revelations of the Sages and Rishis (Contemplative ones). The duties as prescribed in these texts for everyone are to be followed religiously by each one. The Sages / Rishis have understood the commands of the Lord and have written the scriptures accordingly. God also says

tasmāc chāstraṁ pramāṇaṁ te kāryākāryavyavasthitau | jñātvā śāstravidhānoktaṁ karma kartum ihārhasi ||

(Gītā 16/24)

Meaning : Let the scriptures be the guide in determining the rules around duty (what ought to be done) and nonduty (what ought not to be done). After learning thus one is authorised to do only that (work) which is prescribed as per the scriptures.

The Holy text Bhagawad Gita, has evidently come from the Divine mouth of Shri Bhagawan Himself, and is in itself God's command and instructions. Therefore, making our life in accordance with the guidance of such a Holy text is similar to following God's direct dictates. 2. Second method is Whatever a Godrealised soul says, accept that to be God's instructions and follow them; because, whatever comes from the heart of those souls who do not have likesdislikes, selfishness, attachment, ego and favouritism will be God's ordinance only. God is available everywhere, but He manifests where the hearts are particularly pure. Therefore the words of great souls are beneficial and are for the welfare of the entire universe.




Also, the manner in which the great souls conduct themselves, that too deserves to be understood as God's own dictates. God Himself says

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ | sa yat pramāṇaṁ kurute lokas tad anuvartate ||

(Gītā 3/21)

Meaning : Whatever an ideal person does, the others follow him as well. Whatever standard he sets, the world follows the same. 3. The third method is whatever spurts in the heart (when) that is free from likesdislikes, free of any favouritism and is in accordance to the real and defacto principles, take that to be God's command and put it to use. The omniscient Lord is present in the hearts of all.

sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca | vedaiś ca sarvair aham eva vedyo vedāntakṛd vedavid eva cāham ||

(Gītā 15/15)

Meaning : I am seated in the hearts of all; I am the source of memory, knowledge and the reasoning faculty. It is verily `I' known by all the Vedas; I am indeed, the author of the Vedanta and correct interpreter and knower of the Vedas too.




4. The fourth method : Doing that work where ours as well as other's eternal felicity is seen in the present and as an end result, that should be understood as God's own dictates. In that too, other's welfare should be seen more than ours, and it is important that the eye should be on the future benefit more than the present one. The type of command God would give should be understood to have came from His Nature. The God who is a wellwisher of all beings, free of any motives, compassionate, the Eternal Father of all, His basic Nature is only to see to the welfare of all His beings, therefore, the instructions He will give, will precisely be in accordance with His Nature. Upon receiving any of these four methods in the form of God's own command and recognising them as having come directly from Him evidently seeing it as our good fortune we must abide in it with utmost faith and love. We must feel gratitude towards God's grace and His love. To this the Lord says 'madbhaktobhava' (Gita 9/34). 3. 'Madyaji bhava' Worship and be devoted to Me alone. Here, serving God's Idol and all beings, regarding them as a form of God is serving Him, and that itself is puja (Worship). God says

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam | svakarmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ ||

(Gītā 18/46)

Meaning : That Paramatma from whom all beings are born and by whom the entire creation is pervaded, by worship and adoration of Him through all courses of one's spontaneous actions, man can attain perfection.




Such 'puja' and surrendering everything to God is in itself the meaning of 'madyaji'. God says 'You surrender everything to Me. In other words, lift off the affection you have assumed in your mind. All the things in this world belong to Paramatma only. Nothing did we bring with us here, nor will we take anything with us, and neither are we independent in keeping these things with us. We cannot keep them per our wishes. Then what is ours ? Only the mistaken feeling of 'mineness' with these objects. To remove this assumed mineness means surrendering to God. This is the third point. The fourth point is 'mam namaskuru', which means 'surrender of oneself' (or atmasamarpan) or being contented with God's ordinance. When an offender falls at the feet of the one who was the victim and says 'Whatever you wish, you do', now the offender has no rights. Similarly, he who bows respectfully before God sees no rights of his own. May God keep him as He wishes. Just like when we give an instrument to someone, he can do whatever he pleases with it. He has complete rights over it. Why must there be objection ? In this manner, a devotee of God surrenders himself to God. Now, whatever God bestows upon him, whether it be pleasure or pain, he remains joyful under all circumstances; because, he understands, that God is very pleased with him, therefore he performs all actions free of any hesitation. While not paying attention to the senses mind and/or intellect God does only that which is the best for our eternal felicity. Even though it may appear to be the opposite, but in God's work, there is not an iota ever for admittance of any mistake. If God sends sorrow, there is our supreme good in that; one, we become alert and careful regarding committing sins, since He gives pains to us as a fruit of our sins only to rid us of our sins. We shall henceforth be afraid to commit sins for having understood that sorrow is the fruit of our sins. God is so very merciful ! The second benefit is God is making us eternally pure, to make us His very own. Just as the gold a goldsmith likes to keep with himself, he heats it and makes it extremely pure, just like a mother removes the dirt from the child by washing him thoroughly, she cleanses; because, she wants to embrace him and keep him close to her heart. God takes the devotee in His lap. Similarly, God also, being the most merciful, by bestowing struggle on His




devotees, purifies them. This itself means taking refuge in the Lord. God says, by your surrender to Me in this way, you shall attain Me only. This is sharanagati, and by saying 'matparayanah', He has described refuge (of His devotees) in Him merciful.

Narayana ! Narayana ! Narayana !

From book 'Jeevan ka Kartavya' in Hindi by Swami Ramsukhdasji

**************************************************************

A Note to the Reader

The special quality of the original is difficult to capture in a translation. Readers are earnestly requested,

that if they have the knowledge of the Hindi language, to read the original in Hindi.

**************************************************************




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O’ Lord ! O’ My Lord ! May I never forget You ! it is proven that the objects give sorrow even in their absence. On acquiring them there is constant doubt of them departing. Not

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