Buddhiyoga in Geeta - Chapter 10 - Bhakti-yoga

10. Bhakti Yoga – Yoga of Devotion
10.1 Introduction
Devotion has been the soul of Hindu religious practice for the last millennium. Hindu practice made transitions from Vedic practice to Upanishadic literature (supreme philosophy) to epics to ritualistic religion to revival through return to the basics to devotional paradigm (this is my view). The latest attempt at transition was to Karmayoga, but it never really caught on because the common folk’s common practices were never addressed. Throughout all these transformations, the core philosophy never changed. This core philosophy that includes the dicta of “be good” and “earn God’s grace” has remain unaltered, because of its eternal nature. Not surprisingly, many of the principles are shared by all religions. What distinguishes the Hindu religion from other world religions is mainly the yoga discipline that was codified as a scientific discipline. Offshoots of Vedic/Hindu religion, such as Buddhism, Jainism, Sikhism, etc., owe their spirituality undeniably to their Vedic/Hindu roots, their disavowal of Vedas notwithstanding. The other major difference between Hindu religion and the other world religions is in the degree of insistence on the exclusivity of the religion as the only access to God. In this aspect, Buddhism, Jainism and Sikhism stand shoulder-to-shoulder with Hindu religion for their non-exclusivity stance. By exclusivity I mean the tenet that says you go to heaven if you follow a particular religion, otherwise you go to hell. I won’t even comment on the fanatic compulsion that some religions feel for saving people of other religions from going to hell.

Hinduism has been known to espouse faith in the multitude of gods and, at the same time, to assert one Universal Soul or Paramaatman or Brahman. This can be very confusing for an outsider looking in, but for a Hindu that is just the way it is and there is nothing wrong at all. In fact, it is a necessary part of a logical progression and gradual progress from ignorance to Self-knowledge.

Bhakti Yoga is said in some circles to be the supreme yoga of all, which would be true only if understood in the full context of Yoga. Yoga, in general, has closely related meanings: the ultimate union with one’s true original universal self, the act of pursuing this goal of ultimate realization and the “paths” followed in this pursuit.
Bhakti Yoga is unlike other yoga paths. It is a subtle and indispensable part of Yoga in first two senses. In the sense of goal, Bhakti is the unwavering focus on the goal. In the sense of pursuit, Bhakti is the constant force behind the pursuit; without it, the pursuit would be futile. In the sense of a path, it stands for daily devotional practices.
This chapter deals with the very heart of the Hindu religious practice at least for the second millennium of the Cesarean calendar that we just exited. I will try to relate the practice to what I understand to be the message of Geetaa.

The words Bhakti, Shraddhaa, faith, belief, etc., raise the ire of some self-confident saviors (of “ignorant” people) as to the rightness of their assertion that “all faith is blind”. They base their “theory” on the reality that there are countless scoundrels who deceive people in the name of religion. This approach is not just akin to throwing the baby out with the bathwater; it is more like attempting to “tie all tubes” so no scoundrel is ever born or, as in some modern warfare, like destroying the village to save it. Enough of my ire with the so-called reformers.
10.2 Bhaktiyoga – a Genesis
Bhakti and Bhaktiyoga are specifically mentioned in Geetaa and other scriptures. Yet the practice of Bhaktiyoga took hold only in the last millennium that we just left behind. But in this discussion of the eternal yoga, who is going to fault me for ignoring the passage of a mere millennium!
Anyway, history says that the practice of Vedic ritualism was overshadowed for centuries by the Buddhist and Jain philosophies, themselves offshoots of the religion they seemed to displace. However, Shankaraachaarya (7th century A.D.) expounded the eternal philosophy of Vedaanta – literally, the epitome of Vedas – that was also so unmistakably explained By Krishna to Arjun in the Geetaa dialog millennia ago. Vedic religion was once again established in India. However, it remained elitist in the sense that Brahmins were the arbitrators of who could practice what part of the religion. Even apart from the ritualism, the Hindu religious practice degenerated further into rigid caste hierarchy and their respective privileges. The religion took an exclusivist appearance in a uniquely Indian sense.
While I may sound critical, I express my great respect and gratitude to the ancestral tradition. It is the long tradition of dedicated brahmin priests and yogees who have carried the Vedas and the Upanishats (Vedaanta) through a rigorous oral tradition into modern times. Just imagine memorizing the hundreds of thousands of couplets in all the works and carrying them safely across the span of many thousand years. It is said that there have been many additions into the epics Raamaayan and Mahaabhaarat and into the vast Puraana literature (mythical stories with philosophical message). However, the Vedas and Upanishats have survived, unmolested by time and invasions, due to this unbroken and linguistically rigorous oral tradition. Similarly, the Yoga science has been carried into the modern times by a similar long tradition of Yogees. As we judge what could have been done better and what we can do to keep the good traditions, we must acknowledge a huge debt of gratitude to all adherents of these traditions.

That said, it is hard to deny that the Hindu religious practice had alienated the masses. Formal education and philosophical studies were held from the masses and kept for the select class, and the masses were left to follow the traditions without understanding them and, worse, without the right to demand an understanding. The Bhakti movement turned the tide.

Time was ripe for another reawakening of the masses and for returning the rights of all people to reach up unto god without the use of the Brahmin agency. A foremost proponent was the great Marathi saint Jnyaaneshwar, who wrote a very extensive, poetic and authoritative explanation on the true meaning of Geetaa. I am not an authority on that famous work, Jnyaaneshwaree, but I can say with confidence that absolutely the most important contribution of the work was to return the study and practice of the Geetaa message to the common folk in their language. This he did against the wishes and direct orders of the then powerful clique of Brahmin pundits. It took a Yogee of Jnyaaneshwar’s stature to withstand the powerful opposition and return unto people what was rightfully theirs – an all-round yoga tradition.

10.3 Bhaktiyoga – A Proud Tradition
So what exactly is this Bhaktiyoga tradition that is so widespread?
Jnyaaneshwar did not say that Bhakti was THE message of Geetaa. His followers started a tradition of devotional practice and literature that continued for a few centuries. Foremost among them was Naamadev, Jnyaaneshwar’s beloved friend and follower, who wrote devotional songs and verses in meters that are specialty of Marathi literature. Naamadev later traveled all over north India and spread the message of Bhakti to the masses in Hindi language. His devotional songs in Hindi language are adopted in the Sikh religious literature. Now you can understand why I have the affinity to Sikhism as I have for Buddhism and Jainism, and I keep repeating that they are different expressions of the same eternal “Hindu” philosophy.
I am familiar only with the Marathi saints and their literature. I owe my focus on Geetaa and now on Buddhiyoga to their teachings. I will say with confidence that similar traditions exist in every part of India and must have similar literature in all the languages. Even so, Jnyaaneshwaree is still a unique and outstanding piece of work.
Jnyaaneshwar was followed by a long tradition of saints of both genders and all castes. Their devotional literature is filled with deep philosophy, in poetic form soothing to the heart. The masses followed in the footsteps of the saints and kept the faith, in spite of prevalent illiteracy. They memorized and sang the devotional songs, when alone or in assemblies, and tried to live their lives true to the message even within the unfair social circumstance.
To give you a glimpse of the literature, I will quote, by way of translation, another famous verse by one of the most famous and revered Marathi saints, Raamdaas (17th century AD). I quoted earlier in Chapter 2 one verse by another great Marathi saint Tukaaraam (also 17th century AD). You will see that the saints were not deluded that god is in icons or is some external agency. You be the judge.
He walks the talk and
Sees but one god in many
Worships embodied god
yet is not deluded by embodiment
Blessed is such devotee of the Supreme
(By Swami Raamdaas)
My translation isn’t poetic but it’s true to the meaning.

Both of these great saints, Tukaaraam and Raamdaas, are said to have blessed and advised the revolutionary king Shivaji, the soul of Mahaaraashtra.

Needless to say, there have been rogue yogees and rogue sannyaasees who took advantage of the faithful. This in modern times has given way to a reform movement to eradicate all faith as blind faith. However, the faith is far too well-founded to be dislodged by such shallow attempts. To their credit, however, the movement is based on the earnest desire by these modern reformers to unburden the masses of the rogues. Then again, the reformers are themselves victims to the baby-and-the-bathwater syndrome (or “tie all tubes” quick-fix or “destroy the village to save it” delusion).

In India, you will find the two dimensions of literacy and culture very strangely displayed. Although it’s fashionable to speak of the literate upper castes as cultured and others as less cultured or even uncultured, the truth is that literacy has not guaranteed culture, nor illiteracy withheld culture. This is very well demonstrated when you witness highly cultured masses who can’t read and write, and highly literate classes who have forgotten the true meaning of culture. In other words, you will find the dichotomy of cultured illiterates and uncultured literates in India. But, it’s not a dichotomy, but rather a full spectrum of the population between the two extremes. These are my observations, and take them with as large a grain of salt as won’t make you sick.

10.4 Bhakti Yoga – in Geetaa
Geetaa uses the words Shraddhaa (faith) and Bhakti (devotion) to speak of the belief, and the words Bhakta (devotee), Sakhaa (friend), Priya (beloved) for a special kind of devotee. Their antonyms with appropriate negative prepositions are also used in Geetaa. Of these, Shraddhaa and Bhakti relate to Bhaktiyoga and the other three to the nature of a devotee.
The word Shraddhaa was used as trust in Krishna’s words, or believing in the pursuit of Yoga. Krishna stated time and again that without Shraddhaa the Yoga pursuit would be fruitless. The word Bhakti was used as devotion to the Supreme Soul, i.e., our own true self. Krishna stated time and again that without unwavering and unadulterous devotion to the Supreme Soul, i.e., one’s own Self, one cannot really attain that ultimate blissful Self-realization. Shraddhaa guides the Yoga pursuit. Bhakti keeps the sight trained steadily on the Yoga goal.
Let’s first see what Geetaa says about Bhakti and Shraddhaa.
10.4.1 Bhakti – Devotion to Krishna
Bhakti first appears in Geetaa 4:3, followed by its verb-form in Geetaa 4:11.
Today, I spoke unto you that ancient yoga, which is a supreme secret; for you are my Bhakta (devotee) and Sakhaa (beloved friend) (Geetaa 4:3).
I reward people according to how they surrender to me. People necessarily emulate my behavior (Geetaa 4.11).
Even among Yogees, he who faithfully serves me with total devotion of the Inner Self to me is, in my opinion, the Best (Geetaa 6.47).
And there are too numerous other mentions of Bhakti in the noun and verb forms to quote them all here. In all these instances, Krishna spoke of Bhakti (devotion) unto him.
He also stated, in Geetaa 7:24, that, “Men of poor understanding, not really knowing my true supreme, unmanifest, immutable Self, think of me as a manifest (mortal) being (i.e., Krishna, the person).” Then he also states in Geetaa 15:15 that, “I dwell in the hearts of all beings ...”. Therefore, surrender to Krishna is nothing if not the surrender to the supreme spirit within ourselves. Thus Bhakti is the strong belief and conviction in our Selves being transcendent of the physical life-form that we seem to be.
The central message here is that we cannot experience our true Self unless we believe in it and we focus our energies and efforts on attaining that experience, i.e., Yoga or Union.
Krishna repeatedly tells Arjun to be his devote and to make him the supreme goal.
Krishna minced no words in placing Bhakti at the top as follows:
It is not possible to witness by means of study of Vedas or by austerity (Tapas) or by charity (Daana) or by sacrifices (Yajnya) the divine form as you just witnessed (Geetaa 11:53).
But it is possible by unwavering Bhakti (devotion to Self) to know, to witness and to enter the Divine Self (Geetaa 11:54).
The previously quoted verse, Geetaa 11:55, follows stating that, therefore:
He who performs all actions unto me, who makes me the supreme goal, who is devoted to me, who is unattached (from worldly concerns), and who is free of malice toward all beings, verily attains to me (Geetaa 11:55).
Thus even the Yajnya, Tapas and Daana must be infused with Bhakti, the constant focus on the ultimate goal, to be successful.
This summarizes the gist of Bhakti as all actions unto Krishna, i.e. for the well-being of all, with no egotistical attachments, with malice toward none, and with the ultimate purpose of reaching Him, i.e., attaining Self-Knowledge. Bhakti is the force behind any success in yoga practice.
This should also tell you that Bhaktiyoga is not a new invention or interpretation, but rather a rediscovery of the yoga path for the masses.
10.4.2 Shraddhaa – Faith in Yoga
The first mention of Shraddhaa is in Geetaa Adhyaaya 3 in the first explanation of Karma Yoga and continues throughout the dialog.
Those with faith (Shraddhaa) and without malice (towards me) that constantly follow this opinion of mine they are released from (the bondage of) Karma (Geetaa 3:31).
Further,
One with Shraddhaa and who is focused on the Knowledge and has taken full control of Self attains the Knowledge. And having attained Knowledge attains the ultimate peace without delay (Geetaa 4:39).
The ignorant and faithless doubter (of this path to Knowledge) perishes. The doubter doesn’t attain peace in this world, let alone in the other world, nor happiness (Geetaa 4:40).
Even among Yogees, he who faithfully serves me with total devotion of the Inner Self unto me is, in my opinion, the Best (Geetaa 6.47).
Those devoid of faith (shraddhaa) in this Dharma (yoga discipline and the Knowledge that it brings) do not attain to me and surely return to the path of the mortal world (Geetaa 9:3).

Every mention of Shraddhaa (faith) is associated with the yoga path that culminates in Self-Knowledge. Thus Krishna makes the point that it is not enough to be devoted to him (i.e., believe in the existence of Self-Knowledge), but also to have faith in the yoga path that will lead unto Him (i.e., culminate in Self-Knowledge).

10.4.3 Bhakta – the Devotee
I will close this chapter with the description in Geetaa Adhyaaya 12 of the devotee whom Krishna called his beloved (priya), this after stating in Adhyaaya 9 that he is equally disposed to all and he hates none or loves none. This is in line with his previous argument that the Yogee doesn’t “have” to do anything since there is nothing he has not achieved that must be achieved. And yet, act he must for the sake of others who would follow him in order to lead them properly. Similarly, although no one is specially hated or favored in the sense of who may try to attain to Him, a Bhakta (devotee, described in Adhyaaya 12) is favored since he would lead others on the right path. The description is already in Chapter 2, but I will repeat to emphasize what Bhakti is really about.
Bhakta (devotee) with these qualities is very dear to Krishna:
· Hates none
· Friendly to all
· Compassionate
· Non-egotistical
· Non-possessive / Non-covetous,
· Unperturbed in happiness and sorrow
· Forgiving
· Contented
· Dedicated to yoga practice
· In complete control of self
· Resolute in practice of yoga
· Surrenders mind and buddhi unto Krishna
· Not agitated by anyone
· Agitates no one
· Freedom from disturbance of glee, anger, fear and agitation
· Has no (selfish) expectation,
· Is pure (within and without),
· Is alert
· Is aloof (from temptations)
· Has no regret
· Has renounced all selfish undertakings,
· Doesn’t exult
· Hates none hatred
· Doesn’t mourn
· Has no desires
· Has renounced attachment to all outcomes desired or undesired,
· Equidisposed to friend and foe,
· Equidisposed to honor and insult,
· Equidisposed to happiness and sorrow,
· Detached from (egotistical ownership of) actions and their outcomes,
· Equidisposed to praise or condemnation,
· speaking little (only when necessary),
· Ever contented
· Has steady resolve.