Worship/Devotion: In the context of spirituality and life, the worship of God is a vital component. People all over the world worship God based on one concept or another. Even though the concepts and methods differ, their underlying principle—knowingly or unknowingly—remains the same. The first principle is that a human being is never perfect in all aspects. In one area of life or another, everyone continually senses that incompleteness; which keeps on nagging and tormenting them. It is never possible for everyone to have everything exactly as they desire — be it body, intellect, success, fame, power, wealth, art, sports, knowledge, children, profession, relatives, job, industry, caste, religion, society, state, nation, or the world. No one can escape this affliction of incompleteness. Be it those who are absorbed in the pride of the ‘self’, those who live in the arrogance of wealth, those who relish the ‘high’ of art and creativity, those who shine in the light of fame, those intoxicated by power, those immersed in sensual pleasures, or those who get carried away by their professional success—all of them, at some point or another, are struck by the blow of incompleteness. However, those who have surrendered to God and those who perform the worship of God can remain insulated from it. Those who do not perform the worship of God may collapse mentally due to this incompleteness, waste their lives in idle fantasies, and continue to burn with envy and jealousy. By shifting the blame for their own imperfections onto others, they may render their future life futile, or keep deceiving themselves with endless justifications. Such a life cannot possibly be a happy life. It can never attain completeness, nor can it deny this reality. Such a truly realistic perspective forms a strong foundation for the worship of God.
According to spiritual science, God is endowed with six divine attributes such as Yasha (renown that is stainless, timeless, and spans across the three worlds – Triloka), Shri (an eternal and constant abundance), Audarya (magnanimity that is independent and limitless, flowing freely without discriminating between the worthy and the unworthy), Dnyan (unimpeded and eternal knowledge of all subjects—encompassing both their general nature and their specific details—at all times), Vairagya (complete dispassion and detachment toward all worldly and celestial pleasures), Aishwarya (divine majesty and absolute, unhindered authority over the entire universe); He is self-fulfilled and hence desireless, the eternal witness of all, and omnipotent. He possesses the power of Truthful Resolve (Satya-sankalpa) and the absolute capacity to act, not to act, or to act in a different way (Kartum-Akartum-Anyathakartum). If, through worship, the individual jīva becomes one with this Divine, then all the qualities attributed to God will manifest in him as if they were his own. Then, as stated in the Narada Bhakti Sutras, that seeker becomes profoundly satiated (Trupto bhavati) and overwhelmed with spiritual ecstasy (Matto bhavati). (Na. Bha. Su. 4, 6). It does not matter if anyone labels this process ‘brainwashing’. If one thinks about it, the process of washing away thoughts of incompleteness and establishing thoughts of perfection is indeed similar.
When one progresses from the first stage of devotion, listening (Shravana-bhakti), to the ninth, self-surrender (atmanivedana), the seeker begins to feel with absolute conviction that the Cosmic Order established by God for this world and all living beings is, in a sense, his own; consequently, his tendency to react to that divine plan with either favorable or unfavorable emotions comes to a complete halt. Personal (physical) sufferings, the sufferings of loved ones, or those of society and the nation, along with their worldly remedies, all occur according to the divine plan, and their outcomes are also part of this very plan. The devotee, however, must fulfill his respective duties. These must be performed meticulously, wholeheartedly, with full knowledge, and with great skill. Because the disciples of Samarth [Ramdas Swami] plucked pods from a farmer’s field, Samarth himself had to endure blows from sticks. Because society boycotted him, Saint Dnyaneshwar did not even get a clay pan to bake his bread. Saint Tukaram Maharaj once had to endure boiling water thrown on him by a woman. Gadge Maharaj had to tolerate public criticism. Saint Chokhoba was denied entry into the Vitthal temple. Ramakrishna Paramahansa suffered from cancer. These Saints endured all this with the attitude:
ठेविले अनंते तैसेचि राहावे । चित्ती असो द्यावे समाधान । (तुकाराम गाथा – वै. खंदाकर ११७८)
“Let one remain exactly as the Infinite has kept them; let the mind remain in contentment.” (Tu. Gatha 1178). They accepted it as a part of the Divine plan—meaning, a plan that was in essence, their own plan for themselves. Later, all these great souls attained immense public reverence. Through it all, they never abandoned their constant state of bliss, which is the very nature of the Self (Atmarup-Sukha). Time answers all questions and redresses injustice. But all of this unfolds according to the plan of destiny. Man is merely an instrument. Over a thousand years ago, there were thousands of kingdoms and kings in Bharat. After the Mughal invasions, India became largely unified. Following the British invasion, it moved toward complete integration. With the abolition of princely states, it became fully united. Then, it was partitioned again. Now, once again, some states are dreaming of secession. All of this is the play of regional destiny. Even a fervent patriot must continue to serve the country while viewing this play with detachment. There are many today who have witnessed (from the past and witnessing in the present) the changing destinies of Iran, Russia, China, and Europe. The reason for writing all this in such detail is that man should strengthen the foundation of his worship by accepting the doctrine of Destiny as part of the divine plan—a plan so immensely complex that it is beyond the comprehension of human intellect. Once we accept the fundamental premise that the human being is incomplete and God is complete, the role of worship (Upasana), as defined by the science of spirituality (Adhyatma-shastra), can be clearly established in human life. Worship performed for the purpose of changing one’s destiny is desire-driven and is therefore considered worthless from the perspective of authentic spirituality.
जैसी स्थिती आहे तैशापरी राहे । कौतुक तू पाहे संचिताचे । (एक. हरि. २३)
‘Remain in whatever state you are placed; witness the wonder of your past deeds (Sanchita) unfolding.” (Eknathi Haripath 23)’ According to this teaching from the abhang of Saint Eknath, it is the duty of the seeker to remain in a state of acceptance while continuing their worship. Whether to assist the seeker by utilizing His power to act, not to act, or to act in a different way (Kartum-Akartum-Anyathakartum) is a matter entirely within God’s domain. Many do indeed experience such divine assistance. However, it is not at all intended that one should glorify this help as a “miracle,” create a spectacle out of it, or drag the entirety of spirituality into the public marketplace of miracles. Such help is limited in nature. It has no eternal value. Due to human incompleteness, man is in a state of constant need—satisfying a single need accomplishes very little. Therefore, the true secret (Varma) of worship lies in not harboring any desire for the fruit of one’s actions.
Devotion can also be broadly classified into two categories, namely: secondary devotion (Gauni-bhakti) and supreme devotion (Para-bhakti). Observances (Vrate), austerities (Vaikalye), fasting (Upasa), pilgrimages (Tirtha), scriptural recitations (Parayane), and charity (Dana) all fall under the category of secondary devotion. Since these practices involve high levels of activity and receive greater social recognition, common people often remain engrossed in them. Undoubtedly such devotion is certainly better than wasting time in meaningless or destructive activities. Vows and ritualistic observances are far superior to idle gossip, sessions of slandering others, reading film magazines, loitering at street corners, eavesdropping, spreading rumors, reading multiple newspapers, listening to or watching news all day, sleeping out of laziness, or wasting someone else’s precious time!! Yet, from the perspective of highest devotion, all this is secondary (gaun). To instill discipline in human life, Vows and similar practices must be carried out with firm resolve. Such observances are definitely useful for building a strong and resilient mind. They provide a definitive framework to an otherwise unrestrained life. The support of such structure aids in attainment of the Supreme Devotion (Para-bhakti). Through devotion, the inner instrument (antahkarna) becomes tranquil. Unnecessary agitation and excitement decreases, and the capacity for decision-making increases. Life attains stability. Looking at the world with that same calm inner instrument, one can fulfill one’s duties toward the world with sufficient competence. A profoundly important aspect of this Supreme Devotion is the firm conviction that every individual one encounters is an embodiment of the Divine. As a result, this realization greatly aids in fostering harmonious social relations.
जे जे भेटे भूते । ते ते मानिजे भगवंत । हा भक्तियोग निश्चित । जाण माझा ॥ (ज्ञाने. १०.११८)
‘Whichever beings you encounter, consider them to be the Lord Himself (Divine); know for certain, this is My path of devotion (Bhakti Yoga).” (Jnaneshwari 10.118). In this perspective, there is no room for the aloofness seen in Western society or the perceived mysticism of the East. Injustice, apathy, exploitation, envy, and hatred are all resolved. The factors that create social unrest, such as the hierarchy of superior-inferior, inequality, and cruelty, are eliminated. Spirituality possesses this transformative potential. Western people have nowadays become legalistic and self-centered. Their Christian religion is now serving more as a tool for proselytization to increase their numbers. If we do not want India to face a similar situation, it is essential to impart a discerning vision to our spiritual practices. Mere constitution and laws prove ineffective on their own.
There is a third category of Worship: Saguna (with form) and Nirguna (formless). Spirituality intends a journey from the attribute-based to the attributeless, from the manifest to the unmanifest, and from ‘I’ (Aham) to ‘That’ (Sah). The worship of idols or incarnations is merely the beginning; the experience of the formless reality (Pure Existence, Consciousness and Bliss) is the ultimate end. This is not the place for an exhaustive discussion of the three components within Adhyatma (Spirituality)—Karma, Upasana, and Jnana. However, we must reflect on the impact that spirituality has on the human life. Performing one’s duty according to the Divine command, for the sake of the Divine, and with a spirit of surrender must be regarded as the very soul of Upasana.
तया सर्वात्मका ईश्वरा । स्वकर्मकुसुमांची वीरा । पूजा केली होय अपारा । तोषालागी ॥ (ज्ञाने. १८.९१७)
O Hero (Arjuna), When an infinite worship is offered to that all-pervading Lord, through the flowers of one’s own assigned duties (swadharma), such devotion leads to His supreme satisfaction. When the all-pervading Ishvara is worshipped with the ‘flowers’ of one’s own work, He is deeply satisfied. In this context, traditional ritualistic worship with sixteen offerings is not what is implied; rather, the “Bakul” flowers of performed duties, the “Mogra” of righteous conduct (Dharma), and the “Champa” of spiritual actions are expected. The “Jai” and “Jui” jasmine flowers of a professional vocation practiced with justice and ethics are expected. When such beautiful and fragrant flowers are offered to the all-pervading Ishvara, He experiences boundless satisfaction. It is His command that these flowers be fragrant and beautiful. They should be offered to Him for His contentment; this, too, is His command.
When these divine commands are followed, human life becomes far more joyful and bearable. It flows in a peaceful rhythm. If all actions are grounded in discipline, justice, ethics, Dharma, law, the constitution, compassion, and forgiveness, the occasion for regret never arises. Regardless of the outcome, the doer remains calm and fearless. For instance, in one’s job, if a responsibility is executed strictly in accordance with the established rules, in alignment with the underlying purpose of the role, and with absolute meticulousness, the individual is not bound by its consequences. The accountability lies entirely with the rule-makers. This holds true whether the outcome is right or wrong, expected or unexpected, and regardless of whether it is liked or disliked by others. Following the orders of superiors with absolute precision is a fundamental part of military discipline. Those who issue the commands do so after making decisions with great responsibility. Consequently, they are the ones held accountable for the results of those orders being carried out. Following the orders of their superiors, American pilots dropped atomic weapons on Hiroshima and Nagasaki. While the world lamented and was shaken by that destruction, there was no reason for the pilots to harbor personal guilt. While it is natural to feel sorrow, feeling ‘guilty’ is incorrect according to Dharmashastra. Does the same logic not apply to judges who award the death penalty or the prison officials who carry it out? An action performed as a Divine command must be executed by utilizing all of one’s knowledge, skill, and dedicating the necessary time.
तसें आपिलया हिता । उपाय असे न विसंबतां । ऐसा कीजे की जगनाथा । आभारु पडे ॥ (ज्ञाने. १८.९१०)
One should perform their assigned duty so perfectly, without the slightest neglect, that the weight of the ‘favor’ of that action should rest upon the head of the Lord of the Universe (Jagannatha). This very concept is magnificent. This grand idea impels a person to take a great leap forward by casting aside all pettiness. Nowadays, it is a prevalent misconception that success is impossible without stubborn grit, fierce competition, and the like. But will there be any difference in terms of success or results between an action fueled by these external pressures and an action performed simply as a Divine command? As stated before, if one utilizes all available knowledge, masters and stakes their skill, and dedicates the necessary time to the task—will the fruit differ whether the act was born of envy or of Divine obedience? The logical and definitive answer is a firm ‘No’. Then why endure the internal storms raised by envy, competition, and aggressive ambition? Why suffer the resulting restlessness, the constant agony of comparison, the bitterness of jealousy, the sting of hatred, or the volatile swings between hope and despair? On the contrary, excellent work performed as a Divine Command yields not only practical results but also an increasing gain of contentment, satisfaction, peace, and well-being. If we assume that a motive is necessary to impel a person toward action, then which motive is truly conducive to happiness and, ultimately, blissful? In fields ranging from medicine, law, academia, senior government service, corporate executive roles, sales, business, students, and political leadership, the term ‘cut-throat competition’ is frequently used. There is truly no need for these two words. The very basis of competition is the constant preoccupation with others. If all these individuals perform their respective duties impeccably, keeping the thought of the Divine in mind, they could experience the pure and unadulterated joy of power, wealth, and fame. It would not be tainted by fear, competition, uncertainty, anxiety, conspiracies, hatred, or revenge. Even in India, we have lost sight of this ancient spiritual wisdom that brings true joy to life. Seeing this, one wonders: do we truly want happiness?
Spirituality and Science: Many believe that spirituality (Adhyatma) has become meaningless due to the dazzling and mind-boggling scientific progress of the current century. But how much of a relationship does the spiritual philosophy discussed so far actually have with this progress? Just as some negative views are propounded regarding spirituality, they are also presented regarding science. For example, it is argued that weapons of mass destruction have been created due to scientific progress. However, even if this is true, this view is inherently negative. Once it is accepted that war is a perpetual necessity for humans, one must also accept the development of the destructive power of weapons in order to win it. Consequently, developing technologies such as stealth bombers, intercontinental ballistic missiles (ICBMs), nuclear-powered naval vessels, submarine-launched missiles, and ‘Star Wars’ defense systems becomes essential for every major nation. A second negative perspective asserts that because scientific progress has made daily human life so comfortable, that there is a decline in our physical stamina and capacity. Since strenuous manual chores like fetching water have diminished, people feel compelled to pursue expensive workout regimens. Yet, one must critically ask: even if one cannot afford modern sports like tennis as a substitute for fetching water, is there any actual prohibition against performing standard push-ups and squats?
Just as there are such cynical notions regarding science, there are equally numerous negative assumptions about spirituality. For instance, it is often argued that because humanity has set foot on the moon, spirituality has been rendered obsolete and meaningless. But has stepping onto the moon truly eradicated human sorrow? Has everything in life suddenly become favorable to us? Have the traumas inflicted upon the human mind ceased? Has the entire world attained lasting happiness? At the very least, does Neil Armstrong’s footprint hold the system required to make the world a happy place? The unequivocal answer to all these questions is ‘No’. People often challenge with great arrogance: ‘Today, any person can instantly converse with anyone else across the globe. We can see each other live on digital screens. Who even cares about your so-called miracles anymore?’ However, such questions stem entirely from a deeply naive and flawed assumption—’Spirituality’ is a mere show of ‘Miracles’. Unfortunately, even in the current scientific environment, the influence of miracles is strong on the majority of Indians and even on some Westerners. True spirituality is lost behind the veil of such miracles. As long as a person does not wholeheartedly accept their destiny and strive for the Bliss of the Self, the influence of miracles will persist, and so will those who claim to perform such miracles. People also desire such self-styled godmen/godwomen. It is their own need. Consequently, these figures turn out to be their own creation.
In this regard, a commonly read incident is worth examining. A news report appears in the newspaper: ‘A fraudster cheated a villager by claiming he could double his currency notes.’ If we examine this news objectively, the following conclusions emerge: The fraudster possesses two counterfeit currency notes. He wants one genuine currency note in exchange for these two counterfeit ones. The villager has one real currency note. According to his foolish imagination, he wants two real currency notes instead of one. The fraudster is cunningly greedy. The villager is foolishly greedy. Using sleight of hand, the fraudster foists the two fake notes onto the villager and vanishes with the genuine note in his pocket. The common man’s sympathy lies with the villager. A person always feels sympathy for those of their own kind. The crafty greedy person is a creation of the foolishly greedy one. He is exactly what the other needs!
In exactly the same way, when people believe that they can achieve or obtain something—which is otherwise impossible due to a lack of merit, competence, hard work, skill, or favorable destiny (Prarabdha)—simply by bowing at the feet of some fake godmen/godwomen and offering a hefty donation, they inevitably encounter those so-called providers or miracle-makers. A foolish disciple is bound to find crafty ‘Gurus’. They come into existence solely out of that disciple’s own need. The entire empire of miracles is created out of this need. Who is responsible for this? The primary law of economics—supply follows demand—works here. When Science casts a spell over the intellect, and the intellect remains lost in that delusion, it loses the very capacity to think of its own true welfare. Is it not surprising that this is precisely the accusation often leveled against spirituality?
