Chapter 3: Spiritual Realisation, The Aim of Bhakti–Yoga
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To the Bhakta these dry details are necessary only to strengthen his will; beyond that they are of no use to him. For he is treading on a path which is fitted very soon to lead him beyond the hazy and turbulent regions of reason, to lead him to the realm of realisation. He, soon, through the mercy of the Lord, reaches a plane where pedantic and powerless reason is left far behind, and the mere intellectual groping through the dark gives place to the daylight of direct perception. He no more reasons and believes, he almost perceives. He no more argues, he senses. And is not this seeing God, and feeling God, and enjoying God higher than everything else? Nay, Bhaktas have not been wanting who have maintained that it is higher than even Moksha — liberation. And is it not also the highest utility? There are people — and a good many of them too — in the world who are convinced that only that is of use and utility which brings to man creature–comforts. Even religion, God, eternity, soul, none of these is of any use to them, as they do not bring them money or physical comfort. To such, all those things which do not go to gratify the–senses and appease the appetites are of no utility. In every mind, utility, however, is conditioned by its own peculiar wants. To men, therefore, who never rise higher than eating, drinking, begetting progeny, and dying, the only gain is in sense enjoyments; and they must wait and go through many more births and reincarnations to learn to feel even the faintest necessity for anything higher. But those to whom the eternal interests of the soul are of much higher value than the fleeting interests of this mundane life, to whom the gratification of the senses is but like the thoughtless play of the baby, to them God and the love of God form the highest and the only utility of human existence. Thank God there are some such still living in this world of too much worldliness.
Bhakti–Yoga, as we have said, is divided into the Gauni or the preparatory, and the Parâ or the supreme forms. We shall find, as we go on, how in the preparatory stage we unavoidably stand in need of many concrete helps to enable us to get on; and indeed the mythological and symbological parts of all religions are natural growths which early environ the aspiring soul and help it Godward. It is also a significant fact that spiritual giants have been produced only in those systems of religion where there is an exuberant growth of rich mythology and ritualism. The dry fanatical forms of religion which attempt to eradicate all that is poetical, all that is beautiful and sublime, all that gives a firm grasp to the infant mind tottering in its Godward way — the forms which attempt to break down the very ridge–poles of the spiritual roof, and in their ignorant and superstitious conceptions of truth try to drive away all that is life–giving, all that furnishes the formative material to the spiritual plant growing in the human soul — such forms of religion too soon find that all that is left to them is but an empty shell, a contentless frame of words and sophistry with perhaps a little flavour of a kind of social scavengering or the so–called spirit of reform.
The vast mass of those whose religion is like this, are conscious or unconscious materialists — the end and aim of their lives here and hereafter being enjoyment, which indeed is to them the alpha and the omega of human life, and which is their Ishtâpurta*; work like street–cleaning and scavengering, intended for the material comfort of man is, according to them, the be–all and end–all of human existence; and the sooner the followers of this curious mixture of ignorance and fanaticism come out in their true colours and join, as they well deserve to do, the ranks of atheists and materialists, the better will it be for the world. One ounce of the practice of righteousness and of spiritual Self–realisation outweighs tons and tons of frothy talk and nonsensical sentiments. Show us one, but one gigantic spiritual genius growing out of all this dry dust of ignorance and fanaticism; and if you cannot, close your mouths, open the windows of your hearts to the clear light of truth, and sit like children at the feet of those who know what they are talking about — the sages of India. Let us then listen attentively to what they say.
* Ishtâpurta refers to the concept of one's ultimate goal or purpose in life. From a materialistic perspective, it refers to enjoying life. From a spiritual perspective, Ishtâpurta refers to going beyond the materialistic world and comforts of this world and focussing on a higher spiritual goal.
Ultimately, Ishtâpurta shows the contrast between materialistic and spiritual goals. Ishtâpurta encourages individuals to go beyond mere enjoyments and seek a higher purpose.
Chapters
| Gauni (Preparation): DefinitionBhakti Narada karma raja Shandilya Vyasa Sutras jnana gnana love hinduism christians Mohammedanism muslims islam christianity Nishtha gauni prepatory Sutra avrittirasakridupadeshat Bhagavan Shankara Shruti atman liberation vedas Sutra of Patanjali Ishvara pranidhanadva supreme atman Brahman |
| Gauni (Preparation): IshvaraIshvara satchitananda sat chit ananda Brahman Absolute Reality Sutras pada Moksha Jiva aphorism Kshatras Varuna Soma Rudra Parjanya Yama Mrityu Ishâna Atman Ramanuja Advaita brahman not this not this Shrutis Sankhyas Samkhyas Bhagavata Purana Prahlada gopis krishna Acharya Shankara Vyasa Varaha Purana Madhvacharya |
| Gauni (Preparation): Spiritual Realisationbhakti bhakta realization realisation god moksha gauni para Ishtapurta |
| Gauni (Preparation): The Need of Guruguru spiritual Shishya student teacher fools blind leading the blind |
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