II. The Bhakta's Renunciation Results from Love

WE SEE LOVE EVERYWHERE in nature. Whatever in society is good and great and sublime is the working out of that love; whatever in society is very bad, nay diabolical, is also the ill-directed working out of the same emotion of love. It is this same emotion that gives us the pure and holy conjugal love between husband and wife as well as the sort of love which goes to satisfy the lowest forms of animal passion. The emotion is the same, but its manifestation is different in different cases. It is the same feeling of love, well or ill directed, that impels one man to do good and to give all he has to the poor, while it makes another man cut the throats of his brethren and take away all their possessions. The former loves others as much as the latter loves himself. The direction of the love is bad in the case of the latter, but it is right and proper in the other case. The same fire that cooks a meal for us may burn a child, and it is no fault of the fire if it does so; the difference lies in the way in which it is used. Therefore love, the intense longing for association, the strong desire on the part of two to become one—and it may be, after all, of all to become merged in one—is being manifested everywhere in higher or lower forms as the case may be.

Bhakti-Yoga is the science of higher love. It shows us how to direct it; it shows us how to control it, how to manage it, how to use it, how to give it a new aim, as it were, and from it obtain the highest and most glorious results, that is, how to make it lead us to spiritual blessedness. Bhakti-Yoga does not say, “Give up”; it only says, “Love; love the Highest!”—and everything low naturally falls off from him, the object of whose love is the Highest.

“I cannot tell anything about Thee except that Thou art my love. Thou art beautiful, Oh, Thou art beautiful! Thou art beauty itself.” What is after all really required of us in this Yoga is that our thirst after the beautiful should be directed to God. What is the beauty in the human face, in the sky, in the stars, and in the moon? It is only the partial apprehension of the real all-embracing Divine Beauty. “He shining, everything shines. It is through His light that all things shine.” Take this high position of Bhakti which makes you forget at once all your little personalities. Take yourself away from all the world’s little selfish clingings. Do not look upon humanity as the centre of all your human and higher interests. Stand as a witness, as a student, and observe the phenomena of nature. Have the feeling of personal non-attachment with regard to man, and see how this mighty feeling of love is working itself out in the world. Sometimes a little friction is produced, but that is only in the course of the struggle to attain the higher real love. Sometimes there is a little fight or a little fall; but it is all only by the way. Stand aside, and freely let these frictions come. You feel the frictions only when you are in the current of the world, but when you are outside of it simply as a witness and as a student, you will be able to see that there are millions and millions of channels in which God is manifesting Himself as Love.

“Wherever there is any bliss, even though in the most sensual of things, there is a spark of that Eternal Bliss which is the Lord Himself.” Even in the lowest kinds of attraction there is the germ of divine love. One of the names of the Lord in Sanskrit is Hari, and this means that He attracts all things to Himself. His is in fact the only attraction worthy of human hearts. Who can attract a soul really? Only He! Do you think dead matter can truly attract the soul? It never did, and never will. When you see a man going after a beautiful face, do you think that it is the handful of arranged material molecules which really attract the man? Not at all. Behind those material particles there must be and is the play of divine influence and divine love. The ignorant man does not know it, but yet, consciously or unconsciously, he is attracted by it and it alone. So even the lowest forms of attraction derive their power from God Himself. “None, O beloved, ever loved the husband for the husband’s sake; it is the Ātman, the Lord who is within, for whose sake the husband is loved.” Loving wives may know this or they may not; it is true all the same. “None, O beloved, ever loved the wife for the wife’s sake, but it is the Self in the wife that is loved.” Similarly, no one loves a child or anything else in the world except on account of Him who is within. The Lord is the great magnet, and we are all like iron filings; we are being constantly attracted by Him, and all of us are struggling to reach Him. All this struggling of ours in this world is surely not intended for selfish ends. Fools do not know what they are doing: the work of their life is, after all, to approach the great magnet. All the tremendous struggling and fighting in life is intended to make us go to Him ultimately and be one with Him.

The Bhakti-Yogi, however, knows the meaning of life’s struggles; he understands it. He has passed through a long series of these struggles and knows what they mean and earnestly desires to be free from the friction thereof; he wants to avoid the clash and go direct to the centre of all attraction, the great Hari. This is the renunciation of the Bhakta. This mighty attraction in the direction of God makes all other attractions vanish for him. This mighty infinite love of God which enters his heart leaves no place for any other love to live there. How can it be otherwise? Bhakti fills his heart with the divine waters of the ocean of love, which is God Himself; there is no place there for little loves. That is to say, the Bhakta’s renunciation is that Vairāgya or non-attachment for all things that are not God which results from Anurāga or great attachment to God.

This is the ideal preparation for the attainment of the supreme Bhakti. When this renunciation comes, the gate opens for the soul to pass through and reach the lofty regions of supreme devotion or Parā-Bhakti. Then it is that we begin to understand what Parā-Bhakti is; and the man who has entered into the inner shrine of the Parā-Bhakti alone has the right to say that all forms and symbols are useless to him as aids to religious realisation. He alone has attained that supreme state of love commonly called the brotherhood of man; the rest only talk. He sees no distinctions; the mighty ocean of love has entered into him, and he sees not man in man, but beholds his Beloved everywhere. Through every face shines to him his Hari. The light in the sun or the moon is all His manifestation. Wherever there is beauty or sublimity, to him it is all His. Such Bhaktas are still living; the world is never without them. Such, though bitten by a serpent, only say that a messenger came to them from their Beloved. Such men alone have the right to talk of universal brotherhood. They feel no resentment; their minds never react in the form of hatred or jealousy. The external, the sensuous, has vanished from them for ever. How can they be angry, when, through their love, they are always able to see the Reality behind the scenes?