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2013/12

虔诚

最敬爱的薄伽梵。

亲爱的兄弟姐妹，

容我谈一谈“虔诚”这话题。在我们今天聚会的学习圈里，让我们探讨虔诚的各个层面，诸如虔诚的意义，需要，目的及虔诚的目标等等。我们也看到因缺少虔诚而引起的危机和邪恶。我们也可以下个结论：虔诚是当今解决危机和问题的唯一法门。同时我们必须小心以提防专搞违反，转变和破坏虔诚目的的分裂主义者，宗派主义者，仪式主义者以及原教旨主义者。

爱是神；神是爱。在这世间，无人不具备爱。它是天生的，内在的，潜伏的并且是神恩赐的与生俱来的礼物。爱不是任何人所能赠送的。它不是被制造的或输入的或通过遗产和继承的或由传授者传授而得的。你不必处心积虑地谋之。爱是与生俱备的。在这世上，爱可以表达和体验于不同的形式。爱之于同仁，我们称之为友谊。爱之于上司和长者是为尊敬。母亲的爱叫做骨肉之情。爱之于贫困者是为关心与同情。爱你的国家是爱国主义。爱之于资产是为占有。是故，一切皆依据爱的原则来操作。然而在人与神之间存有一种形式的爱，它是优越的，无上的，永恒的，亲切的和不朽的。这就叫做虔诚。执着，欲念，骨肉之情，友情，尊敬，关心，占有等等都是世俗的。它们来而复往，有如过眼云烟。它们顺着人的一生而到来。它们随着时间的推移或有增减，胥视地位和情况而定。然而虔诚决不改变，改变的是表达和体验的程度。但它不会完全消失。如果不幸因为其他因素一时的抑制，而使它黯然失色，但终究不能除去它。不信神者或无神论者皈依神的例子屡见不鲜。天赋的火花被点燃。显然，潜伏的变得彰显的。它如泉水一般地涌出。

虔诚是自然的。与人的关系和交往或许显得很自然，然而一旦些微的私利涉入，当某些该做的事被搁置一边时，当找到更好的方法可以把工作做好时，当疑惑的因素进入心念时，当不同的意见被提出时，这时，爱蒸发了，代之而起的是愤怒，憎恨，敌意和妒忌。一旦爱出了问题，这些负面的倾向就应运而生。薄伽梵警惕学生--“毕竟！这些友情又是什么。”它们仅维持在你逗留于此的两三年时间。你为什么让这短促的交往影响你自己？只要你口袋里有钱，你父亲有地位，人人都想巴结你，前来对你说“哈罗，哈罗”。然而一旦你口袋空空如也，而父亲又已退休，那就连“再见”也没人跟你说了。记得这神是唯一的朋友，祂一直与你同在，在你上下左右，在你之内，在你周围。祂全不在乎你的金钱，地位，身份及其他诸如此类的物质情况。祂要的只是你。要认清这就是神的爱。明乎此，其他剩下的世俗的爱的形式就会消退，变得毫无意义和徒然无用。是故，对神的这个爱是自然的也因而是永垂不朽的。

虔诚是感恩。自然界的五大元素是神给天地万物的礼物。然而，当它落入人的手里，他就使之商业化了。地球是神给人的礼物，任人自由开发利用。但当我们购买一个场所或一块地皮时，我们必须缴付地产税。水是神给的礼物，没有人会特别制造水。所有河流，湖泊，瀑布都是祂的创造。但当我们通过管子和水龙头来取水饮用时，我们就得缴交水费。不是吗？电力处处都有。但当我们通过电线利用电流来操作电灯，电风扇，电冰箱以及其他家庭电器设备时，我们就得缴付电费。那么，我们缴交税收给赐给我们生命的人又如何呢？我们该付维系生命的氧气供应多少税额？我们该付血液循环多少费用？我们该付多少税额给我们在这世上所操作运用的知觉感官和行动感官？我们对神的虔诚是感恩。那即是我们欠祂的税。若果我们意外丢失了手帕而有人捡起归还给我们，我们尚且感激他。那么，对提供一切给我们的神，我们应该有什么作为？我们对祂的虔诚就是感恩。

虔诚是平等心或平静心。薄伽梵强调此乃虔诚的真正本质。祂经常指出，一个信徒不应该被生活中的撞击和突变所困扰。他不因褒扬而雀跃也不因贬低而沮丧。一个信徒在名成利就和胜利之际，他的内心充满着感恩之情。但他视失败为一个教训或信心的考验。他接受它为一个对自己好的矫正步骤。薄伽梵给学生们讲述一个故事。接受每一事物都是为了自己的好处而发生的。不论发生什么或可能发生什么，记得，都是为了你的好处而发生的。一位国王有一大臣在宫廷里为他服务。大臣常说，一切都是都是好的。一天，国王想一尝砍甘蔗的滋味。这么做时，他砍断了自己的手指。见证了这件事，大臣照例说砍掉手指对你来说可是一件好事。国王勃然大怒并把大臣打入监牢。即便如此，大臣说这牢狱之灾也是他的福气。有一天，国王独自一人到森林里去狩猎并迷了路。他引起一些部落的注意。他们正要找一个人作为牺牲品来祭献神明。他们很满意国王的人品而准备砍下国王的头颅，部落首领检查国王的身体时说，他不能当祭神牺牲品，因为一个残废者不合格或不配当牺牲品。因此，国王救了自己一命。

回来时，他召唤大臣并告诉他所发生的一切。于是大臣提醒国王他原先的论调，即，每一事物都是为了人的好处而发生的。由于砍甘蔗时，国王砍伤了自己的手指；塞翁失马，焉知非福，这救了他一命，部落首领放过了他。这时国王问大臣，他的锒铛入狱是否也为了他的好处。大臣的回答是正面的，因为如果他不入狱，必会跟随国王去狩猎而当部落首领发现国王不适合当祭品时，那他就难逃一死了！这就是一个真正信徒的态度。他视一切的发生都是为了他的好处。《主祷文》说，“愿祢的旨意奉行在人间，如同在天上。”所以，虔诚是对神旨意的一个乐意的顺从。它不是一个妥协。它是对神旨意的谦卑的接受。这就是降服。虔诚带来降服。虔诚终至成为降服。虔诚的目的是降服。总之，我们可以这么说，虔诚的目标和目的就是降服。

虔诚有多个层面：诸如Sravanam（聆听经典），Keerthanam（赞唱主荣耀），Vishnu smaranam（念诵主名号），Padasevanam（服务），Dasyam（苦役），Vandanam（顶礼），Archanam（膜拜），Sakhyam（友谊）和 Atmanivedanam（降服）。路众多，目标则一。这全由信徒去采用他所心仪和所喜好的任何一项。在此我们应该想起薄伽梵所说的，“一个人必须成为一个全时间的信徒而不是部分时间的信徒。律师，警察下班回家后更换制服。虔诚就不该如此。“Sarvathra Sarva Kaleshu Hari Chinthanam”（你应该无时无刻不念着神）。真正的虔诚是想像一切相一切名都是祂的。一个信徒视自然为祂的反映。所以，它必须得到应有的尊重。

在这方面，我很高兴提醒大家薄伽梵所说的，“Sarvadeva Namaskaram Keshavam Prathigatchathi。”不论你尊敬何人，你的敬意抵达神那儿。它等于向祂顶礼。同样，Sarva Jiva Tiraskaram Keshavam Prathigatchathi，意谓不论你拒绝或否定任何人，都等于否定神。这是虔诚的标准。薄伽梵说，在所有受高深教育的，有影响力的，身体健壮的人们之中，一个信徒算是最伟大的了。其他人或许有名望，有学问，居高位等等，但没有人能与一个信徒比美。

薄伽梵举卡尔纳（Karna ）作为一个例子。他拥有一切你所能想像的，如权力，财富，体力，威武，勇气，无一不缺！但他输了。他面对悲惨的死亡。为什么？达不到神的恩典，一切枉然而空洞。在泰卢固文学上，有一部伟大的叙事诗《薄伽梵》（Bhagavatham）是斯里波坦纳（Sri Pothana）所著的。当时，国王要得到此书，并准备好金币作为报酬，希望作者把叙事诗奉献给国王。身为罗摩信徒的波坦纳拒绝把自己工作的成果奉献给国王。他把伟大的叙事诗奉献给主斯里罗摩月（Sri Ramachandra）。这就是虔诚的最高层次。它决不追逐金钱或财富。另一个杰出的圣者兼圣歌歌唱家，泰格罗遮（Thyagaraja）拒绝接受所有送给他的财富，他说接近神是更大的财富，远胜于送给他的任何黄金。

当在神与遗留下来的世俗拥有物之间作个抉择时，虔诚选择神。婆罗多（Bharata）选择主罗摩而不是阿逾陀（Ayodhya）的王位。钵罗赫拉德（Prahlada）选择神而不是他的父亲。米拉（Meera）要基士拿而不是她的丈夫拉那（Rana）。维毗沙那（Vibhishana）决定投诚罗摩而放弃其兄罗波那（Ravana）。这些实例足以让你明白这些信徒如何在二择一的情势下做出反应，神在一边而世俗物质如珠宝，地位及那些既伸手可得又价值连城者则在另一边。

《薄伽梵》（Bhagavatham）是一部伟大的叙事诗，你可以从中知道虔诚的威力。平达弯目不识丁的牧牛女们，她们以虔诚见称于世。她们靠售卖牛奶为生。她们完全的认同神或完全的神意识达到相当高的层次。那可以说是达到至高无上的境界了。她们身着蓝色的莎莉，额头上点着蓝色的粉，手提蓝色的牛奶壶，沿街叫卖牛奶给当地的居民。她们高声赞颂基士拿温馨的名号。后来当基士拿离开平达弯时，这些牧牛女们持续地询问花草树木让她们知道基士拿的下落。这不是什么而仅是信徒对主的完全认同（Taadaatmyabhava）。

虔诚是没有条件的，也是完整的。我或许可以说，它是完全的降服。它不是跟神的合伙。虔诚不是一种业务或商业交易。任何对神的供奉，若不具备纯净的心，一切都毫无意义。祂回应一个信徒的呼唤。祂是愁苦者的庇护人。在大庭广众下，黑公主（Draupadi）险些被剥光衣服，当场受辱。当她向基士拿求助时，她一手紧握着莎莉，另一手举起向基士拿祈求。没有回应。但当她双手一合起来顶礼（Namaskar）时，基士拿现身了，授与源源不绝的莎莉，使她免于受到羞辱。顶礼（Namaskar）的内在意义是什么？它意谓象征五大知觉感官和五大行动感官的十个手指在完全降服的情况下供奉给神。这就是完全的降服。同样，大象卡真陀罗（Gajendra）的例子，可为借鉴。牠在河里被一只鳄鱼咬着不放，于是牠祈求神的救助。起初，牠一边用鼻子紧紧地缠住树干，一边向神祈求帮助。神不予以回应。就在牠把鼻子放松而无助地举起鼻子祈祷之际，神回应，并杀死鳄鱼。这是完全的降服，是虔诚进展中的终极步骤。

薄伽梵讲述一个有关埃克纳（Eknath）的例子。一天，他正从堪尼亚谷玛利（Kanyakumari）到卡西（Kasi）去，他身上携带着恒河（Ganges）之水去执行一项神圣的仪礼。他与信众一同前往；他看到一头渴得要命的驴子。他立即把圣洁的恒河之水给驴子解渴。信众于是问道，“斯瓦米，这水原本是为宗教动机，执行祭礼而用的，您怎么用来给驴子解喝？”于是，埃克纳回答，“瞧！我看到主卡西毗斯维斯瓦拉（Lord Kasi Visweswara）现身于口渴的驴子身上。所以我就把水给了牠。从老远之处拿水来供奉神的目的，就在此时此地完全实践了。”这就是虔诚。我们不应该限制神于一个特别的形相或神明。如薄伽梵所说，“你可以视石头为神但绝不可视神为石头。”在虔诚中，我们需要灵化和圣化一切。要提升而决不下沉。“看高，攀高”。失败从来就不是一项罪行，但目标放得低可就是一项罪行了。在印度，如薄伽梵所说的即便一只pitta（泰卢固语，指的是鸟，大鹏（garuda）是主毗湿奴的战车），gutta（泰卢固语意为山，牛增山（Govardhana Giri）与主基士拿有密切的关系），putta（泰卢固语意为蚁丘，这代表主苏伯拉曼尼亚（Lord Subrahmanya，译注：善梵，战神亦名Skanda塞建陀，湿婆之子，象头神之弟）），以及chettu（泰卢固语意为树，也为人所膜拜），所有这些都被人视为神灵并加以膜拜。为什么？印度文化要你在微宇宙（原子，Anu）中察见圣灵，同时也在大宇宙中（Brahmanda）看到。薄伽梵提供这观念，使到每一个信徒处处感觉到和体验到圣灵。

虔诚是服务。薄伽梵说，“我不要任何人服务我。如果你服务贫困者，那就够了。”那些服务有钱人者，我们或许称这样的服务为Lakshmi Narayana Seva（为富者服务）。这不是需要的。为同等身份者服务叫Aswatha Narayana Seva。但为贫穷者服务是Daridra Narayana Seva。这才是极其重要的。圣经也阐释同样的道理。主说，“当我饥饿时，你并不给我食物；当我需要衣着时，你并没有给我衣服；当我感到不适时，你并没有来探望我；当我口渴时，你并没有给我水喝。”他们问祂，“您什么时候到来？我们什么时候不供奉？”主澄清，那是神本身以这种要求到来，而不论我们施与何人，它都会抵达神那儿。因此我们要视服务为虔诚。在这关系上，我们必须提醒自己薄伽梵所说的，“服务的手比祈祷的口更圣洁。”

最后，我非常高兴与大家分享我和薄伽梵的对话。“斯瓦米！虔诚与降服之间有什么不同？它们是同样的一个吗？哪一个较为优越？”于是薄伽梵说，“虔诚（Bhakthi）是二元的。”有一个信徒，他是献身于神的虔诚信徒。这是二元性。那么，降服（Saranagathi）是非二元的。为什么？在降服中，当你完全奉献自己时，不遗留什么于后。你不再存在了。只有你降服的神存在。因此，降服代表非二元境界。这是糖。这是水。当你把糖混于水中，它不再是糖或水。一旦糖完全溶于水中，你就看不到糖分别存在了。同样，在降服中，你与神融为一体。所以降服的境界是非二元的。

然而在虔诚（Bhakthi）与降服（Saranagathi）这两种境界之间，还有一种境界，我们称之为顺忍（Prapatti）。这里有一个例子足以传达这三种境界。一个不购买车票的旅者登上火车。他害怕有人进入同样的车厢，因为如果遇到检票员，他就被逮个正着。这是第一类。另一种人最后一分钟匆忙上车，来不及购票。但他准备补票。这是第二类。然而第三类的旅者就是事先预购好票才上车。他买了卧铺，安然休息。第一类乘客代表虔诚，第二类代表顺忍，而第三类代表降服。

无论如何，每一个人都可以以最佳的方式跟神黏附在一块。我们知道母猫利用牙齿銜咬着幼猫移动。猫的牙齿尖锐足以咬死一只老鼠，但同样的牙齿不伤害小猫。在此我们应该注意到，一个人是被尖锐牙齿的虚幻所逮住和挟持的。因此，你变成一只老鼠。另一方面，如果你赢得母猫的爱，你就如小猫一样感到安全而被移动到安稳之处了。这是一个不受到虚幻影响的信徒之处境。虚幻（Maya）的利齿不会咬你。这叫做Marjala Kishora Nyayam -- 母猫与小猫的关系。我们再看看另一个例子，一只幼猴紧抱着母猴的身体。当母猴从一棵树枝跳到另一棵树枝时，由于抓得紧，幼猴不会摔下来。这叫做Markata Kishora Nyayam -- 母猴与幼猴之间的关系。

当一个热忱的信徒如米拉（Meera）被人下毒时，毒液转变为甘露。当一只蛇缠绕着钵罗赫拉德（Prahlada）的脖子，要加害于他时，毒蛇突然变成花环。当他从山顶被抛下时，主前来搭救。他火不烧身，兽不攻击，全靠神的拯救。信徒的故事告诉我们，有了虔诚，无事不成。一个人的虔诚可以创造事业，建立个体，发展人格，培育人类价值，使人亲近神，帮助体认内在的灵性，并使一个人最终成为神。

在这邪恶时期（Kali Yuga），最方便与最肯定的虔诚法门就是namasmarana或赞唱住的荣耀。这在何时何地都能执行。在黄金期（Kruta Yuga），得道有四大法门。在三分期（Treta Yuga），一个人可以遵循三大途径来体认神性。二分期（Dwapara Yuga）指示两个法门来体验神，而伽利期（Kali Yuga）则使整个过程缩小到一个途径，即，赞唱主的荣耀（namasmarana）。这就是传统中所谓的，法（Dharma）在黄金期，有四只脚；在三分期有三只脚；二分期两只脚，而伽利期则只有一只脚 -- 就是赞唱主的荣耀。它使我们忘掉自己而把时间用于忆念神上。如薄伽梵常说的，主毗湿奴（Lord Vishnu）在回答那罗陀（Narada）的提问，‘祂住在哪儿’时，祂说祂住在那赞唱祂的荣耀的地方（Madbhakta yatra gayanthi thathra thishtami Narada）。

没有神的生命不啻是野兽的森林。有了神，什么都不怕，提醒自己薄伽梵说的，“有我在此，何惧之有。”神寓于纯净之心的庙宇。让我们膜拜，静虑，服务神，完全了解祂寓于人人之内。让我们了解，祂无处不在而一切名，一切相都属于祂，的这个事实。这是真正的虔诚。如薄伽梵所说的，虔诚深似海。圣灵，如祂所说的，比酒更能醉人。就让我们喝下圣灵的甘露吧！

愿薄伽梵以日益增强的虔诚来赐福大家，致使我们亲近祂而最终融合于祂。

Sai Ram。

取自《薄伽梵斯里沙迪亚赛峇峇普及和实用的教导》第10章

DEVOTION

Most beloved Bhagavan.

Dear brothers and sisters,

Kindly permit me to speak on the subject ‘Devotion’. In our study circle meeting today, let us try to know all aspects of devotion, such as the meaning of devotion, the need, the purpose and the aim of devotion, so on and so forth. We also see the dangers and the evils that arise out of the absence of devotion. We may also conclude in the end that devotion is the only solution to the present day perils and problems. At the same time we need to be cautions against divisionists, factionists, ritualists and fundamentalists, who only deviate, divert and spoil the very purpose of devotion, all in the name of religion.

Love is God; God is love. There is none in this world without love. It is innate, immanent, latent and inborn gift of God. Love cannot be gifted by anyone. It is not manufactured, or imported or handed down through legacy and heritage or taught by a preceptor. One need not work for it. One is born with love. Love is expressed and experienced in different forms in this world. Love towards fellow beings is called friendship. Love towards superiors and elders is respect. Love of a mother is termed affection. Love for the poor and needy is known as concern and sympathy. Love for the nation is patriotism. Love for property is possessiveness. Therefore everything operates on the principle of love. But there is one form of love which is superior, supreme, eternal, intimate, and immortal that exists between man and God. This is called devotion. Attachment, lust, affection, friendship, respect, concern, possessiveness etc., are all worldly. They come and they vanish like passing clouds. They come in the course of a life time. They increase or decrease with the passage of time depending on the position and circumstances. But devotion will never change. The measure of expression and experience varies. But it does not disappear totally. As ill-luck would have it, other factors may dominate for the time being and appear to eclipse it, but it cannot be removed. There are a number of instances where the non-believer or atheist turns to God for refuge. The innate spark is ignited. The latent obviously becomes patent. It gushes out like a spring or a fountain.

Devotion is natural. Relationship and association with people may appear natural. But, once little favours are withdrawn, when certain obligations are not attended to, when a better substitute to get the work done is found, when an element of doubt and suspicion enters the mind, when there are differences of opinion, love evaporates giving place to anger, hatred, enmity and envy. These are the negative tendencies that develop when once love is in question. Bhagavan cautions the students – “After all! What are these friendships.” They last for two to three years of your stay here. For this brief association why do you allow yourself to be influenced? So long as you have money in the pocket, your father in good position, everyone will come to you and say “hello, hello”. But the moment pocket is empty and father retires no one will say even “goodbye”. Remember that this God is the only friend, who is always with you, above you, below you, in you and around you. He will not forsake you. He is not at all bothered with your money, position, status and such material things. He wants only you. Realize this is the love of God. When once we understand this, all the remaining forms of mundane love fade away, turn meaningless and vain. Therefore, this love for God is natural and hence is permanent.

Devotion is gratitude. The five elements in nature are of God’s gift to the creation. But when it comes to man he makes it commercial. Earth is freely given to man by God. But, when we buy a small site or plot, we have to pay land tax. Water is God’s gift, nobody specially manufactured water. All the rivers, lakes, waterfalls are His creations. But when we draw the same water for drinking purposes through our pipes and taps we have to pay water tax. Is it not? Electricity is everywhere. But when it passes through wires, we utilize it for our lights, fans, refrigerators, and such other domestic appliances; we have to pay electricity bill for power consumption. Then what about paying tax to the one who gave us this life? What is the tax you pay for the life sustaining oxygen supply? How much should we pay for blood circulation? How much tax should be paid for the senses of perception and action with which we operate, function in this world? Our devotion to God is the gratitude. That is the tax we owe Him. If we drop our handkerchief by chance, and if someone picks and gives us, we thank him. Then what about God who gave us everything in life? Our devotion to Him is the thanksgiving.

Devotion is equal-mindedness or equanimity. Bhagavan emphasizes that this is the true quality of devotion. He often remarks that a devotee should not be perturbed by bumps and jumps in life. He should not be elated by praise or depressed by blame. A heart of a devotee is full of gratitude in times of success, profit and victory. But he views failure as a lesson or test of faith. He takes it as a corrective measure for his own good. Bhagavan narrates a story to students. Take everything for your own good. Whatever happens or may happen, note that it is for your good. A king has a minister in his court. He always says everything is for good. One day the king fancies to cut the sugarcane himself. While doing so he cuts his finger. Watching this the minister in his usual way says that it is for your own good that the finger is cut. The king is furious and orders, that the minister be imprisoned. Even then the minister says that this imprisonment is also for his own good. One day the king goes alone to the forest for hunting and loses his way. He is noticed by some tribals who are in search for a person to sacrifice as an offering to their deity. They are happy with the personality of the king and as they get ready to behead him, the head of the tribals on examining the body of the king says that he cannot be sacrificed, because a handicapped or crippled person is unfit or misfit to be sacrificed. Thus the king saves himself.

On his return he summons the minister and tells him all that happened. Then the minister reminds the king his earlier statement that everything happens for one’s own good. Since the king injured his finger while cutting the sugarcane; this saved his life as he was let-off by the tribals. At this juncture the king questions the minister whether his imprisonment is also for his own good. The minister replies in the affirmative, because had he not been imprisoned, he would have accompanied the king to the forest and as the tribals found the king not suitable to be sacrificed, they would have killed the minister instead! This is the attitude of a true devotee. He takes everything for his own good. The Lord’s prayer says, “Thy will be done on earth as it is in heaven.” So, devotion is a willful and a happy submission to the Divine Will. It is not a compromise. It is acceptance to the Divine Will in all humility. This is surrender. Devotion leads to surrender. Devotion culminates in surrender. The end of devotion is surrender. In one sentence it can be said that the aim, purpose and the goal of devotion is surrender.

Devotion is of several aspects: namely Sravanam (listening to the sacred texts), Keerthanam (singing His glory), Vishnu smaranam (chanting His name), Padasevanam (service), Dasyam (servitude), Vandanam (salutation), Archanam (worship), Sakhyam (friendship) and Atmanivedanam (surrender). Paths are many, but the goal is one. It is left to the devotee to adopt any one that pleases and appeals to him. Here we should recall what Bhagavan says, “One should be a full-time devotee and not a part-time devotee. Lawyer, policeman change their dress or uniform after returning home. Devotion should not be like that. Sarvathra Sarva Kaleshu Hari Chinthanam (One should think of God all the time). True Devotion is that which visualizes all forms as His and all names as His. A devotee considers nature as the reflection of God. Hence it has to be revered and respected.

In this context I am happy to remind you what Bhagavan said, “Sarvadeva Namaskaram Keshavam Prathigatchathi.” Whomsoever you respect, pay your obeisance it goes to God. It amounts to saluting Him. Similarly Sarva Jiva Tiraskaram Keshavam Prathigatchathi, which means whomsoever you reject or deny it amounts to denying God. This is the level of devotion. Bhagavan says that a devotee is the greatest of all among the educated, influential, physically strong people. None can equal a devotee. Others may be reputed, scholarly, in high positions and so on.

Bhagavan gives Karna as an example. He had all that one could think of like Power, Wealth, Strength, Valour, Courage and what not! But he lost the battle. He faced a miserable death. Why? Bereft of God’s grace, all the rest are useless and fall into nothingness. In Telugu literature the great epic “Bhagavatham” was composed by Sri Pothana. At that time the king wanted the epic to be dedicated to him for which he was prepared to give gold coins in return. Pothana being a devotee of Rama, refused to dedicate his work to the king. He dedicated the great epic to the Lord Sri Ramachandra. This is the highest level of devotion. It never runs after money or wealth. Another eminent saint and a divine singer Thyagaraja refused all the wealth presented to him saying that the proximity to God is greater wealth than any gold presented to him.

Devotion opts for God when there is a choice between God and the remaining worldly possessions. Bharata chose Lord Rama and not the throne of Ayodhya. Prahlada chose God and not his father. Meera wanted Krishna and not her husband, Rana. Vibhishana decided to go to Rama leaving his brother Ravana. These are the illustrations to let you know how these devotees reacted in situations when they had to choose one of the two, God on one side and mundane things like treasures, positions and near and dear on the other.

Bhagavatham is a great epic where you will come to know the power of devotion. Gopis, the unlettered women of Brindavan are known for their devotion. They earned their livelihood as milk vendors. Their total identification with God or God consciousness is of a very high order. It is the supreme state. They wore blue sarees, blue kumkum on their forehead, carried blue pots with milk and went around the streets for selling the milk to the inhabitants. They chanted loudly the sweet name of Krishna. Later when Krishna left Brindavan these Gopis went on asking the bushes and the flowers to let them know where Krishna had gone. It is nothing but total identification or Taadaatmyabhava of the devotee with the Lord.

Devotion is unconditional and total. I may also say, it is total surrender. It is not any partnership with God. Devotion is not a business or a commercial transaction. Any offering to God other than a pure heart is useless. He responds to the call of a devotee. He is the refuge of the forlorn. In an open court, Draupadi was disrobed and humiliated. When she prayed to Krishna for help and save her from shame, she held her saree with one hand and lifted the other praying to Krishna. There was no response. When once she joined both the hands doing Namaskar, Krishna appeared, granted inexhaustible flow of sarees and saved her from dishonor. What is the inner meaning of Namaskar? It means all the ten fingers, symbolizing the five senses of perception and the five senses of action are offered to God in total surrender. This is total surrender. So also the instance of the elephant Gajendra, who prayed to God when he was caught by a crocodile in a river. Initially Gajendra prayed to God holding the tree with the trunk, for help and rescue. God did not answer his prayers. When he left the hold, and lifted the trunk in helplessness and prayed, God responded by killing the crocodile. This is total surrender, the ultimate step in the progress of devotion.

Bhagavan narrates an instance from the life of Eknath. One day he was proceeding to Kasi from Kanyakumari carrying Ganges water to perform a sacred ritual he had undertaken. He was going along with his disciples; he saw a donkey very thirsty and struggling for water. He immediately offered Ganges water, which is holy and sacred to the thirsty donkey and quenched its thirst. The disciples then asked, “Swami this holy water is being carried with a religious motive for a sacred ritual. How is that you have quenched the thirst of the donkey with this holy water?” Then Eknath replied, “Look here! I see the Lord Kasi Visweswara in the form of this very thirsty donkey. So I gave it water. The purpose of carrying water all the way and offering it to God is fulfilled here in this very place.” This is devotion. We should not limit God to a particular form or deity. As Bhagavan says, “You may treat stone as God, but never consider God as stone.” In devotion we need to spiritualize and divinize everything. Elevate and never bring down. “Aim high and soar high”. Failure is never a crime, but low aim is a crime. In Bharat as Bhagavan said even a pitta (Telugu word) or a bird (Garuda is the bird that acts as a chariot to Lord Vishnu), gutta (Telugu word) or mountain (Govardhana Giri is the mountain associated with Lord Krishna), putta (Telugu word) or an ant-hill (this stands for Lord Subrahmanya) and chettu (Telugu word) or a tree (which is also worshipped) are considered Divine and worshipped. Why? Bharatiya culture wants you to see Divinity in a microcosm/atom (Anu) and also in cosmos (Brahmanda). Bhagavan presents this view that makes every devotee feel and experience Divinity everywhere.

Devotion is service. Bhagavan said, “I do not want anyone to serve Me. It is enough if you serve the poor and the needy. ” Those that serve the rich may call such a service Lakshmi Narayana seva (service to the rich). This is not needed. Service to equals is Aswatha Narayana seva. But service to the poor is Daridra Narayana seva. This is most important. The Bible also speaks of the same. The Lord said, “You didn’t feed me when I was hungry; you didn’t give me clothing when I needed most; you didn’t pay a visit when I was unwell; you didn’t give me water when I was thirsty.” They asked Him, “When did you come? When did we not offer?” Lord makes it clear that it is God Himself who comes with such demands and to whomsoever we give, it goes to Him. Thus we consider service as devotion. It is in this connection we have to remind ourselves what Bhagavan said, “The hands that serve are holier than the lips that pray.”

Finally, I am extremely happy to share with you the conversation with Bhagavan. “Swami! What is the difference between devotion and surrender? Are they one and the same? Which one is superior?” Thus Bhagavan said, “Bhakthi or devotion is dual.” There is a devotee who is devoted to God. This is dualism. Then surrender, Saranagathi is non-dual. Why? In surrender, when you offer yourself totally, nothing is left behind. You do not exist any longer. Only God to whom you surrender exist. Thus surrender represents non-dual state. Here is sugar. Here is water. When you mix sugar in water, it is neither sugar nor water. You do not find sugar existing separately when once it dissolves completely. Similarly, in surrender you become one with God. So the state of surrender is non-dual.

But between these two states of Bhakthi (devotion) and Saranagathi (surrender) there is another state called Prapatti. Here is an example to convey these three states. A ticketless traveler gets into a train. He is afraid of any person getting into the compartment, because he will be caught, if by chance he is a ticket collector. This is the first type. There is another person who hurriedly gets into the train in the last minute and could not buy a ticket for want of time. But he is ready to pay for a ticket. This is the second type. But a third type of traveler is the one who boards the train having made advance reservation. He occupies the berth and sleeps as reservation is already done. The first passenger stands for Bhakthi, second Prapatti, and the third represents Saranagathi.

However, one can cling onto God in the best way possible. We know kittens are held by the mother cat with its teeth. The teeth of a cat are so sharp to kill a rat. But the same sharp teeth of a cat will not harm the kitten. Here, it should be noted that one is caught and carried by the sharp teeth of illusion. Thus, you become the rat. On the other hand if you win the love of the mother cat, like a kitten, you will be safe and will be carried to places of safety and security. This is the position of a devotee who will not be in any way affected by delusion. The teeth of delusion or maya will not bite you. This is called Marjala Kishora nyayam – the relationship between a cat and kitten. We see another example where the young ones clasp the body of the mother as in the case of monkey. As the monkey jumps from one branch to the other, the young ones, because of the tight grip and hold do not fall down. This is called Markata kishora nyayam or the relationship between the child and the mother monkey.

When an ardent devotee like Meera is given poison to kill her, it is transformed into nectar. When a snake was put around the neck of Prahlada to kill him, it becomes a garland. When he was thrown from the mountain top, Lord came to his rescue. He was saved from fire, attack by wild animals, by God Himself. The stories of devotees convey that there is nothing that cannot be done with devotion. One’s devotion makes a career, builds an individual, develops personality, fosters human values, takes one near God, helps realize divinity within and enables one to finally become God.

In this Kali Age the easiest and the surest path of devotion is namasmarana or singing Lord’s glory. This can be done anywhere and at any time. Kruta Yuga provided four paths to reach divinity. Treta Yuga could make one realize divinity by following three paths. Dwapara yuga prescribed two methods to experience Divinity, while Kali Yuga narrowed the whole into one path i.e., namasmarana, singing the glory of God. This is what is meant in the conventional expression that Dharma walked on four feet in Kruta yuga, three in Treta, two in Dwapara and only one in Kali Yuga. This being namasmarana. It makes us forget ourselves and spend our time in constant remembrance of God. As Bhagavan tells often that Lord Vishnu, in reply to a question by Narada as to where He resides, He said that he resides and installs Himself wherever His glory is sung; Madbhakta yatra gayanthi thathra thishtami Narada.

Life without God is a forest of brutes. With God we need not fear, reminding ourselves what Bhagavan said, “Why fear when I am here”. God dwells in the temple of a pure heart. Let us worship, meditate, serve God in full realization that He is within everyone. Let us be aware of the fact that He is everywhere and that all names and forms are His. This is true devotion. Devotion as Bhagavan said, is as deep as the ocean. Divinity, as He says is more intoxicating than wine. Let us drink the nectar of the divine.

May Bhagavan bless you with increased devotion day by day so as to be near Him and ultimately merge in Him.

Sai Ram.

Universal & Practical Teachings of Bhagavan Sri Sathya Sai Baba, Chapter 10