Bhakti Ends Misery |
Nobody invites misery, yet misery befalls us unannounced. Before God-realization, every jeev is subjected to vices of Maya viz, panchklesh, three kinds of tritaap or material afflictions. These sufferings are caused by a variety of reasons. Sanskrit word for these obstacles is klesh (क्लेश). Bhakti destroys these afflictions.
The 1st step of devotion is Sadhana Bhakti. From the moment one earnestly starts doing Sadhana Bhakti, it starts removing the obstacles, which in turn reduces the sufferings. This process concludes at God-realization. That is why Bhakti is called Kleshaghni (क्लेशघ्नी) which means “one that burns away misery”.
In Bhakti Rasamrit Sindhu, Roop Goswami wrote the 3 reasons for why Jeev has to face these sufferings -
The 1st step of devotion is Sadhana Bhakti. From the moment one earnestly starts doing Sadhana Bhakti, it starts removing the obstacles, which in turn reduces the sufferings. This process concludes at God-realization. That is why Bhakti is called Kleshaghni (क्लेशघ्नी) which means “one that burns away misery”.
In Bhakti Rasamrit Sindhu, Roop Goswami wrote the 3 reasons for why Jeev has to face these sufferings -
क्लेशस्तु पापं तद्बीजमविद्या चेति ते त्रिधा
भ. र. सि 1.1.18 |
kleśastu pāpaṃ tadbījamavidyā ceti te tridhā
Bhakti Rasamrit Sindhu 1.1.18 |
- Sins (पाप)
- Seed of sin (तद्बीज)
- Ignorance (अविद्या)
Let us discuss them sequentially in a little more detail.
A. Sin (पाप)
Actions in violation of Vedic precepts (Karm-kand ) are termed as immoral actions or evil actions. These are called vikarm viz; malevolence, alcoholism, killing animals, etc. Ironic as it may seem, doing actions as prescribed in Karm-kand as well as vikarm, both ultimately fall in the category of sin as both of these increase the karmic bondage and cause us to wander around in the 8.4 million forms of life.
Karma-yog and karm-sanyas, on the other hand, are devotional actions. The karmic bondage is cut asunder by these devotional actions.
The consequence of committing sins is suffering. These sins can be further classified into 2 categories; committing sins due to -
i) circumstances created by destiny or
ii) one’s own personal choice.
Let us delve a little bit more into detail of each of those reasons.
(i) Predestined (प्रारब्ध जन्य)
There are some sufferings which one has to endure. One has to undergo these in the present life. They are inevitable.
In each of our previous human lives we performed Kriyaman Karma. We have to bear the consequences of a small fraction of those actions in the present life. These are called Prarabdha karma or destiny. As a result of past sinful actions, one is born in an environment which is conducive to sinning further, leading to further suffering [1]. Thus it becomes a vicious cycle.
The consequence of committing sins is suffering. These sins can be further classified into 2 categories; committing sins due to -
i) circumstances created by destiny or
ii) one’s own personal choice.
Let us delve a little bit more into detail of each of those reasons.
(i) Predestined (प्रारब्ध जन्य)
There are some sufferings which one has to endure. One has to undergo these in the present life. They are inevitable.
In each of our previous human lives we performed Kriyaman Karma. We have to bear the consequences of a small fraction of those actions in the present life. These are called Prarabdha karma or destiny. As a result of past sinful actions, one is born in an environment which is conducive to sinning further, leading to further suffering [1]. Thus it becomes a vicious cycle.
Bhakti exterminates the sufferings due to destiny. In this context Devhuti says to Kapildev –
यन्नामधेयश्रवणानुकीर्तनाद् यद्प्रह्वणाद्यत्स्मरणादपि क्वचिद्।
श्वादोऽपि सद्य: सवनाय कल्पते कुत: पुनस्ते भगवन्नु दर्शनात्॥
श्वादोऽपि सद्य: सवनाय कल्पते कुत: पुनस्ते भगवन्नु दर्शनात्॥
भा 3.33.6
yannāmadheyaśravaṇānukīrtanād yadprahvaṇādyatsmaraṇādapi kvacid।
śvādo'pi sadya: savanāya kalpate kuta: punaste bhagavannu darśanāt॥
śvādo'pi sadya: savanāya kalpate kuta: punaste bhagavannu darśanāt॥
Bha 3.33.6
“O Lord! When a person whose past actions are so sinful that he is born in a family of a dog-eaters (someone from the lower strata of the society), chants Your auspicious names, lovingly remembers You and is surrendered to Your lotus feet, then he gets transformed into a venerable Brahmin, who is proficient in performing the most auspicious Som-Yagya. Then what words can describe the venerable status of those who get to behold Your divine vision!”
To illustrate this point let us consider the life of a devotee, Sadana. He was a son of a butcher, hence he didn't think twice before slaughtering animals and meat was his staple diet. A saint once suggested to him, ”in order to attain unlimited divine bliss, eat food only after offering it to Shri Krishna”. He took that to heart and he started offering food from that very day onwards. Since he didn’t know any other food except meat, he offered meat every day to Shri Krishna. But God's food is love and love alone [2]. He never relishes the things one offers. He perceives love in those offerings and consumes love only. So, Shri Krishna was moved by his innocent love and adoration.
It proves that due to his destiny Sadana was born in an environment where violence towards helpless animals was abounding. But his devotion saved him from his destiny and turned him into a most esteemed saint.
It proves that due to his destiny Sadana was born in an environment where violence towards helpless animals was abounding. But his devotion saved him from his destiny and turned him into a most esteemed saint.
ii. Sins due to personal choices (निज रुचि के कारण किए गए पाप)
When one is not born in a sinful atmosphere but chooses to perform sinful actions[3], such actions fall in the second category of sins, i.e. sins committed due to one’s personal choice or Aprarabdha janya sins (अप्रारब्ध जन्य). Even though one has not yet borne the fruits of those sinful acts (vikarm), bhakti exterminates those sins as well.
When one is not born in a sinful atmosphere but chooses to perform sinful actions[3], such actions fall in the second category of sins, i.e. sins committed due to one’s personal choice or Aprarabdha janya sins (अप्रारब्ध जन्य). Even though one has not yet borne the fruits of those sinful acts (vikarm), bhakti exterminates those sins as well.
अप्रारब्धफलं पापं कूटं बीजं फलोन्मुखम् ।
क्रमेणैव प्रलीयेत विष्णुभक्तिरतात्मनाम्। पद्म-पुराण
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aprārabdhaphalaṃ pāpaṃ kūṭaṃ bījaṃ phalonmukham ।
krameṇaiva pralīyeta viṣṇubhaktiratātmanām। Padma Puran
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“The recompense of destiny is annihilated for those who are immersed in Bhakti of Shri Krishna. And the sins for which one has not yet borne the fruits (sanchit karma) are also destroyed”.
यथाग्निः सुसमृद्धार्चिः करोत्येधांसि भस्मसात्।
तथा मद्विषया भक्तिरुद्धवैनांसि कृत्स्नशः। |
yathāgniḥ susamṛddhārciḥ karotyedhāṃsi bhasmasāt।
tathā madviṣayā bhaktiruddhavaināṃsi kṛtsnaśaḥ। |
“O Uddhav! As the fire reduces the wood into ashes, my Bhakti burns up the recompense of the sinful acts of this life too”.
This is like the robber Ratnakar [4], who was born in a good family, but took to sinning due to his personal choice.
This is like the robber Ratnakar [4], who was born in a good family, but took to sinning due to his personal choice.
B. The seed of sin (पाप का बीज)
One might not have a bad destiny nor did the person fall into bad company [5] which led to committing sin. Yet, one might sin to fulfill one’s material desires. These desires take root in the mind, hence the sinful mind that creates material desires is called “the seed of sin”.
In karm-kand, Vedas prescribe specific rituals to redeem oneself of a particular sin [6]. These redeeming actions are called Neimittik Karma. However, there is an extent to which one can be redeemed by these redeeming actions. The Bhagwat asserts -
One might not have a bad destiny nor did the person fall into bad company [5] which led to committing sin. Yet, one might sin to fulfill one’s material desires. These desires take root in the mind, hence the sinful mind that creates material desires is called “the seed of sin”.
In karm-kand, Vedas prescribe specific rituals to redeem oneself of a particular sin [6]. These redeeming actions are called Neimittik Karma. However, there is an extent to which one can be redeemed by these redeeming actions. The Bhagwat asserts -
तैस्तान्यघानि पूयन्ते तपोदानव्रतादिभि: ।
नाधर्मजं तद्धृदयं तदपीशाङ्घ्रिसेवया ॥ |
taistānyaghāni pūyante tapodānavratādibhi: ।
nādharmajaṃ taddhṛdayaṃ tadapīśāṅghrisevayā ॥ |
“The redeeming actions release the performer from one particular sin only but we have committed innumerable sins since eternity. How can one be redeemed from innumerable sins by doing redeeming actions?”
On one hand, we will perform a redeeming action (Neimittik Karma) but on the other hand, due to the propensity of the material mind, we would continue to commit more sins. It takes a lot longer to perform redeeming actions and a brief moment to sin. In the time we get redeemed of one sin we would have sinned a lot more. At this rate, how could one possibly repent for all the sins? In other words, it is impossible to be redeemed of all sins even if one keeps performing redeeming actions for the rest of eternity.
So, to really stop sinning, the seed of sin, i.e. the mind has to be rectified. Mind is material. To transform it into a mind that doesn’t sin, it is imperative to free it from the grips of Maya [7]. Who can free the mind from the clutches of Maya? Lord Krishna answers -
दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।
गीता 7.14 daivī hyeṣā guṇamayī mama māyā duratyayā ।
māmeva ye prapadyante māyāmetāṃ tarantite।। gītā 7.14 “This Maya is My power. It consists of the three gunas and no-one can overcome it on one’s own accord. Only those who fully surrender to Me are able to cross this ocean of Maya by My grace.”
In other words, the seed of sin, mind, could be spared from the tendency of committing sins only by bhakti. So, bhakti rectifies the seed of sins too. |
Ajamil [8] is an example of this quality of Bhakti. He was a great scholar with a religious mindset and he was an emblem of morality. But a very brief bad association deluded him so terribly, that he forsook all his spiritual knowledge and engaged in reprehensible sinful acts. He fathered 11 children out of wedlock. Even after living in sin for a long time, due to the impact of his bhakti, which he had performed before his spiritual downfall, he regained his knowledge and went to Haridwar. There for one year he did nothing except devotion. And eventually -
साकं विहायसा विप्रो महापुरुष किंकरै: । हैमं विमानमारु ययुः यत्र श्रिय:पति: ॥
भा.६.२.४४ sākaṃ vihāyasā vipro mahāpuruṣa kiṃkarai: ।
haimaṃ vimānamāru yayuḥ yatra śriya:pati: ॥ bhā.6.2.44 |
“A divine Golden plane reached him with divine associates of God. Thus, Ajamil went to the divine abode of Maha Vishnu.” Bhakti absolved his mind from the shackles of Maya.
C. Ignorance (अविद्या )
Now we will reflect on the third reason of suffering, which is ignorance or avidya (अविद्या ). In the absence of true knowledge, the material beings create desires for worldly things. This ignorance can be classified into 3 major categories -
(i) To consider temporary things to be permanent (अनित्य को नित्य मानना)
The world was created one day and thus will be annihilated one day. With that annihilation every material thing will be destroyed. This whole world is temporary, yet we cling on to the material relations and objects as if they will remain with us forever and continually provide bliss. Even though there is plenty of evidence all around that this assumption is nothing but a fallacy.
(ii) To consider non spiritual entities as spiritual (अनात्म को आत्म मानना)
In the English language “I” is the subject (the conscious one to whom things can belong) and “mine” is the possessive pronoun (which indicates the owned things). The soul is “I” and the body belongs to the soul and hence it is “mine” aka not “I”.
But we have no awareness of the soul (the real “I”) instead we perceive our body as “I”. Consequently, we are preoccupied with the physical comforts and gratification of the senses. Having no awareness of “I”, we expend hardly any effort to care for the real “I”.
Body and the material things that gratify it are both temporary. Also, they are inert, therefore they are totally devoid of bliss. Despite repeated experience of this truth, we are still groping in the darkness of this world for happiness [9][10]. Bhakti automatically dissipates this ignorance [11]. The Bhagwat says –
Now we will reflect on the third reason of suffering, which is ignorance or avidya (अविद्या ). In the absence of true knowledge, the material beings create desires for worldly things. This ignorance can be classified into 3 major categories -
(i) To consider temporary things to be permanent (अनित्य को नित्य मानना)
The world was created one day and thus will be annihilated one day. With that annihilation every material thing will be destroyed. This whole world is temporary, yet we cling on to the material relations and objects as if they will remain with us forever and continually provide bliss. Even though there is plenty of evidence all around that this assumption is nothing but a fallacy.
(ii) To consider non spiritual entities as spiritual (अनात्म को आत्म मानना)
In the English language “I” is the subject (the conscious one to whom things can belong) and “mine” is the possessive pronoun (which indicates the owned things). The soul is “I” and the body belongs to the soul and hence it is “mine” aka not “I”.
But we have no awareness of the soul (the real “I”) instead we perceive our body as “I”. Consequently, we are preoccupied with the physical comforts and gratification of the senses. Having no awareness of “I”, we expend hardly any effort to care for the real “I”.
Body and the material things that gratify it are both temporary. Also, they are inert, therefore they are totally devoid of bliss. Despite repeated experience of this truth, we are still groping in the darkness of this world for happiness [9][10]. Bhakti automatically dissipates this ignorance [11]. The Bhagwat says –
यत्पादपङ्कजपलाशविलासभक्त्या, कर्माशयं ग्रथितमुद्ग्रथयन्ति सन्त: ।
तद्वन्न रिक्तमतयो यतयोऽनिरुद्ध स्रोतोगणास्तमरणं भज वासुदेवम् ॥ भा 4.22.39
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yatpādapaṅkajapalāśavilāsabhaktyā, karmāśayaṃ grathitamudgrathayanti santa: ।
tadvanna riktamatayo yatayo'niruddha srotogaṇāstamaraṇaṃ bhaja vāsudevam ॥ Bha 4.22.39
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“The devotees, who remember the effulgence of the toe nails of the lotus feet of Shri Krishna, cut asunder the karmic bondage. Then what can be said about those who attain Your darshan?”
(iii) To consider suffering as happiness (दुख को सुख मानना)
Acquiring objects of the mundane world further drowns the person in the mire of worldly attachments. Yet we ignorantly deem their acquisition as success. Lord Krishna says –
Acquiring objects of the mundane world further drowns the person in the mire of worldly attachments. Yet we ignorantly deem their acquisition as success. Lord Krishna says –
तं भ्रंशयामि संपद्भयो यस्य चेच्छाम्यनुग्रहम्॥
भा 10.27.16
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taṃ bhraṃśayāmi saṃpadbhayo yasya cecchāmyanugraham॥
Bha 10.27.16
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“When I favor his real welfare, I drag him down from his materially fortunate position.”
यस्याहमनुगृह्णामि हरिष्ये तद्धनम् शनैः ।
भा 10.88.8
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yasyāhamanugṛhṇāmi hariṣye taddhanam śanaiḥ ।
Bha 10.88.8
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“I deprive them of material wealth, upon whom I bestow my grace.”
Kunti, wisely asked for the most amazing boon –
“O Master of the Universe! May the miseries that enable me to get Your darshan, perpetually befall me".
Because |
जन्मैश्वर्यश्रुतश्रीभिरेधमानमद: पुमान् । नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥
भा 1.8.26
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janmaiśvaryaśrutaśrībhiredhamānamada: pumān ।
naivārhatyabhidhātuṃ vai tvāmakiñcanagocaram ॥ Bha 1.8.25
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“Those, who are intoxicated with the pride of high clan, prosperity, fame and wealth, they can never become humble enough to submit themselves unto You.”
For example, as soon as someone attains a lottery of millions of dollars, he becomes so egotistical as though he is a second God. But, that poor guy is not conversant with the fact that winning the lottery is not a matter of joy, rather that is the starting point of his worries. He will start dreaming of multiplying his wealth to become a billionaire and there will be no end to his avarice. If he loses his capital money, or even if does not succeed in multiplying it, he is bound to be miserable. So when does he enjoy his wealth?
Jagadguru Shankaracharya says -
For example, as soon as someone attains a lottery of millions of dollars, he becomes so egotistical as though he is a second God. But, that poor guy is not conversant with the fact that winning the lottery is not a matter of joy, rather that is the starting point of his worries. He will start dreaming of multiplying his wealth to become a billionaire and there will be no end to his avarice. If he loses his capital money, or even if does not succeed in multiplying it, he is bound to be miserable. So when does he enjoy his wealth?
Jagadguru Shankaracharya says -
जनयत्यर्जने दुखं तापयन्ति विपत्तिषु ।
मोहयन्ति च सम्पत्तौ कथमर्था सुखावहाः ॥ |
janayatyarjane dukhaṃ tāpayanti vipattiṣu ।
mohayanti ca sampattau kathamarthā sukhāvahāḥ ॥ |
“There is significant effort and stress involved in acquiring material pleasures. The acquisition of desired material pleasures causes exultation which in turn deludes the person. Also, the loss of material possessions gives rise to even more pain than the stress of attaining it. Thus, there is misery in all three states - before the possession, during the possession and after the loss of a material object. So when are they gratifying?" Bhakti bestows knowledge and renunciation both; due to this natural distaste of material wealth, one escapes the miseries of procuring, delusion and loss [12].
The Bhagwat asserts –
The Bhagwat asserts –
भक्ति: परेशानुभवो विरक्तिरन्यत्र चैषत्रिक एककाल: ।
प्रपद्यमानस्य यथाऽश्नतः स्युस्तुष्टिः पुष्टिः क्षुदपायोऽनुघासम् ॥ भा 11.2.42
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bhakti: pareśānubhavo viraktiranyatra caiṣatrika ekakāla: ।
prapadyamānasya yathā'śnataḥ syustuṣṭiḥ puṣṭiḥ kṣudapāyo'nughāsam ॥ Bha 11.2.42
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“Performing devotion to Shri Krishna inculcates knowledge and detachment from worldly matters, just as with every morsel pleasure, nourishment and relief from hunger come simultaneously and increasingly.” Most of the saints, Soor, Meera, Kabir, Nanak, Sadana, Raidas [13], Dhanna [14] etc. were uneducated. But Bhakti conferred such tremendous knowledge upon them that they enslaved Almighty God by their devotion.
In conclusion, when one diligently performs Sadhana Bhakti under the able guidance of a bonafide saint [15], the miseries start going away bit by bit from the stage of Sadhana Bhakti . Upon attaining Siddha Bhakti all miseries are annihilated forever. Thus, Bhakti ends misery once and for all.
अनादि काल से हम दुखी हैं। उसका कारण बस यह दो है - एक राग और एक द्वेष । या तो कहीं राग है, या कहीं द्वेष है, या दोनों हैं। और उसमें भी सबसे प्रमुख है राग क्योंकि अगर राग न हो तो द्वेष भी न होगा । (यदि सांसारिक वस्तु में) राग न होगा तो उसकी हानि में द्वेष भी न होगा ।
- जगद्गुरूत्तम श्री कृपालु महाराज
We are unhappy since eternity. The reason for this is two fold - first is attachment and other is malice. There is either attachment or malice or both to someone or something. And in that too, one needs to focus on attachments, because if there is no attachment, there will be no malice. For the malice happens only when someone hampers one's material interests.
- Jagadguruttam Shri Kripalu Maharaj
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[4] Power of Faith
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[5] Forms of Kusang
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[6] The Gravest Sin
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[13] God Loves "Love"
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[15] Identifying a Saint
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