DEVOTION THAT LIBERATES

[Ms Tercy Lonan]

88. DEVOTION THAT LIBERATES
Worshipful adorations to the one, non-dual Universal Consciousness that alone exists, that
alone pervades everywhere, eternally. May we seek to adore and worship It with our entire being.
May we be aware that It is not a remote, unapproachable Reality, but that It is more real than
anything that we are perceiving through our five senses. May Its grace be upon you all!
Bhakti or devotion is of two kinds. The more common is the ceremonial and ritualistic
method of expressing our devotion through elaborate external worship. This bhakti always has a
tinge of self-seeking through the meticulous following of the injunctions of the scriptures regarding
puja: “May the Lord be propitiated and pleased. May He grant me prosperity, good health,
well-being, progress on all fronts—domestic, social, professional, financial.” So, there is always a
give and take.

But the bhakti that crowns us with liberation, illumination, is nishkama (selfless). This
bhakti seeks nothing but the great privilege of loving the Lord. This bhakti seeks nothing other than
the Lord Himself—God for God’s sake, devotion for the sake of devotion. It not only seeks nothing
else, but it goes one step further. Even if something is given, it refuses to accept it: “varan na yacha
raghunandana; yushmad-pada’bja-prema-bhaktih satatam mama’stu—I seek no boon. I seek no
favour other than one-pointed devotion at Thy lotus feet.” It is this bhakti that is to be practised if
you want to make this life worthwhile, attain the supreme Goal and become forever blessed.
The bhakta sees the defects of all created things: yad drisyam tannasyam (Everything
perceived is subject to decay). He realises that all created things are temporary, transitory, subject to
decay and dissolution. They are perishable and imperfect. They are useful, but they can become a
diversion, a bondage, a net, a nuisance and a prolific source of sorrow also.
Therefore the bhakta does not run after them. He says: “I shall be wise; I shall not be foolish.
I do not want petty things. Everything created is alpa (petty). Everything here from the Creator
down to a blade of grass is only a delusion. Out of these perishable names and forms, I cannot get
imperishable satisfaction and happiness.” Therefore, the bhakta rejects them.
That is the bhakti that one should practise. And this bhakti only becomes possible if we use
our intellect to do vichara (enquiry) in order to generate viveka (discrimination). Vichara and
viveka will produce a vairagya (dispassion) that is real, that is enduring. And vairagya is the
essential condition for progressing in devotion, meditation and illumination.
Lord Krishna has made this plain to us in the sixth chapter of the Bhagavad Gita. Bhakti,
jnana and dhyana (meditation) are to be supported by vairagya. Then alone one perseveres until the
attainment of illumination and enlightenment. Bhakti, jnana, vairagya, these triune streams, have
to exist together, flowing in an unbroken current within the hidden inner dimension of our spiritual
being.
This is to be remembered always. This is to be cherished and nourished. This is to be
practised and perfected. This is the guarantee of spiritual attainment, illumination, liberation and
divine perfection here and now in this very life in this very body.
Keeping this in mind, diligently exercise wisdom in the form of constant right enquiry,
reflection and discrimination. Practise resolutely, motivelessly, desireless devotion and love for the
Divine. And support both these by a state of permanently established dispassion, vairagya. May the
Supreme Reality whom we adore grant you these three and crown your life with blessedness. May
you become embodiments of bhakti, jnana and vairagya!