Devotion enhances experience of Krishna

January 18, 2005

Pranam to all Vaishnavas,

Experiencing the bliss of Krishna-realisation is the goal of the different means described by the scriptures for attaining liberation. That it is an end to be realised ``here'' and ``now'' gives devotional mysticism the pride of place in spiritual lore. It is said that even those sages who adopted the path of knowledge (Jnana Yoga) were enthralled with the sports of Lord Krishna during his childhood and have composed hymns embodying their mystic experiences.

The case of Periazhwar who looked upon Lord Krishna as his child is well-known and he has extensively described all the routine acts that a mother does for her baby and out of ``Vatsalya'' (a mother's love for her child) blesses the Lord in his hymn. In the Bhagavata Purana also Sage Suka figures as one who revelled in listening to the Lila (divine sports) of Lord Krishna though he is described as an embodiment of a Jnani.

The absolute monism of the Vedantic experience in his case pales in the light of his absorption in Lord Krishna's Lilas. The canto describing the advent of Lord Krishna has come to be considered as the crowning glory of the Purana. The instance of Lilasukha is an enduring example to devotees who see devotion to their personal form of Krishna as an end in itself.

In his Krishnakarnamrtum Lilasukha says with candour, ``Let those who study Vedanta do so, we will enthral our minds by listening to the deeds of the babe of Yashoda.'' It is significant to note that he was also a Vedantin. So the message that comes across from these instances loud and clear is that spiritual pursuit must end in experience of Krishna and devotion heightens this experience by maintaining the distinction between Krishna and devotee which gives rise to different forms of devotional mysticism.

Sage Suka who remained absorbed in the bliss of the Absolute, expressed keen interest in partaking the experiences and privileges Yashoda had as the Lord's mother. Extolling the merit of listening to the exposition of the deeds of the Lord, the Bhagavata Purana says that Suka told Pareekshit, ``A good enquiry has been made by you... through listening to the narrative of the Lord again and again, you lend it a new charm... The story of Sri Krishna (the immortal Lord) appears quite new to devotees every moment even though their speech, ears and mind are devoted to Him alone.''

The greatness of this manifestation of the Lord Krishna must be seen from the fact that the Lord by His divine sports has enabled the laity to experience Him which otherwise is possible only for sages and mystics.

The spiritual level of each individual is different and the process of evolution takes a distinct course. Hence what is applicable to one person may not be relevant for another. A spiritual teacher (Guru) guides each one of his disciples in a different manner.

This was seen practically in the life of Sri Ramakrishna who used to prescribe the various means to liberation prescribed in the scriptures like Bhakti yoga and Karma yoga, according to the capacity of the disciple to receive it and benefit from it.

Spiritual evolution is a gradual process of development. Worldly attachments will fall away on their own accord when the mind attains the necessary detachment with the practice of spiritual exercises. But the onus of actively engaging in spiritual life is on the individual and there is no alternative to self-effort.

To develop detachment, which is the key to realisation of Krishna, one has to acquire good tendencies (Samskara) like cultivating the company of saints, so that the mind acquires a taste for spiritual life.

A person could assess for himself whether he had inclination for spiritual life or not by observing whether he enjoyed the company of saints. The analogy of a railway engine pulling along several carriages to their destination is an apt one to understand how a Guru can elevate all those who seek his guidance.

For householders who are engrossed in the demands of day-to-day life, the spiritual goal may seem to be beyond their reach. But the saints can make them realise this objective. Just as the wind brings along with it the fragrance of the sandalwood trees from the inaccessible depths of the forest to one residing in its outskirts, so also, the saints bring Krishna, who is beyond the reach of the worldly, to those who cultivate their company.

BHAGAVAD GITA, Chapter 9, Verse 14satatam kirttayanto mam / yatantas ca drdha-vratahnamasyantas ca mam bhaktya / nitya-yukta upasate( Constantly chanting the glories of My names, qualities, form and pastimes,endeavouring with determined vows, and offering pranamas with devotion they engage in My worship, remaining always united with Me. )

OM NAMO BHAGAVATE VASUDEVAYA!!!

Krishna’s Dasi, Jayamma.