अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ।। १२.९ ।।

atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram |
abhyāsa-yogena tato mām-icchāptuṁ dhanañ-jaya || 12.9 ||

From emotion to intelligence

In fact, the mind should constantly heed the intelligence, adhere to what it points out. If the intelligence too does not get riveted to spiritual or devotional reliance and dedication, then the mind’s fusion with the Supreme will get shaken. There will arise conflicts. This is what generally intercepts the devotional progress and fruition.

It is not sufficient if one gets emotionally drawn to the Supreme. That will have no long-lasting effect, unless the knowing intelligence also participates in the process, and the two remain integrated. The knowledge and exposure that intelligence gets must be such as to persuade the mind to follow the path of spiritual dedication and renunciation, with sublimation.

What is in fact, Krishna’s purpose by this dialogue? What was Arjuna’s state, when the dialogue began? He was in tearful confusion. He had laid down his bow and arrow with the final words “Krishna, I will not fight this war.”

His emotional mind led him to such a miserable step. By whom and how will such a plight be treated? Intelligence alone has the power and means to act upon the mind any time. This means that enquiry, higher investigation, knowledge and the compulsions arising from them will alone do the magic and bring about the desired change.

Did not Krishna explain in sufficient detail (7.4) what is true Divinity, how it consists of eight constituents beginning with earth? Is not all that a genuine treatment to the intelligence? The whole dialogue is nothing but a full-fledged intelligential treat to the seeker.

Take Sreemad Bhagavatam for instance. Its 18,000 verses deal with the subject of devotion, God, Self and the world, the divine character of everything visible and invisible. By reading and reflecting upon this beautiful narration, both the intelligence and the mind get sublimated, enriched with spiritual and philosophical magnificence.

Most of the devotees, however, just listen to the great narration and enjoy the unique ecstasy the text provides. They do not get into the depths of its message, the profundity of the text, as did the first listener, King Pareekshit!

Left to itself, mind is desultory, unbridled. If its thoughts, responses and attitudes are to be transformed or refined, then intelligence will have to intercept the course and give its own corrective and sublimating inputs. This unique role of proper guidance played by the intelligence will result in integration of the devotional personality.

It is a grave mistake to think that devotion is all emotional, and the mind and heart alone are involved in its pursuit. One must understand that mind merely sub-serves the intelligence, and intelligence is the one to be properly refined and stabilized. And for this, wisdom is the only effective input any time. Any devotee, sooner or later, will have to find his way to a proper Teacher who can give him the right guidance, enlightenment and spiritual resolve, to steer his mind. This is what is happening in the case of Arjuna also.

Remember what Krishna said in the 10th chapter (10.10): “To those given to worshipping the Supreme wholeheartedly, the Supreme bestows buddhi-yoga – the yoga of wisdom – by virtue of which they will be able to attain the Supreme.”

How does this wisdom-yoga work? What is its special relevance to the devotee? Krishna clarified that too (10.11): “Out of compassion, the Supreme, dwelling in their within, ignites the lamp of knowledge that dispels the darkness of ignorance from their mind.” And they are able to understand what is the truth about themselves, about the Supreme, and where exactly reigns the focus of spiritual attainment.

Whether it is the path of devotion or any other, finally it is a question of the devotee’s intelligence getting properly purified and illumined. Mind and intelligence together have to strive for the pursuit and bring about its right fruition.

That is why Krishna said in the 2nd chapter (2.49): “All the activities, in whichever name they are performed, are far inferior to buddhi-yoga – the pursuit of wisdom that makes one even-minded. Therefore, O Arjuna, seek refuge under buddhi.”

Devotional ascent

Devotional practice, in truth, is a wholesome pursuit. It involves and occupies the mind and intelligence of the seeker. But, can all take to such an inward, wholesome pursuit, wherein the mind and intelligence alone are involved? The study of the humans has clearly shown that such a wholesome inner devotional pursuit is not feasible for many. Naturally, the question arises as to what should one do to express his devotional affinity and pursue the same effectively to its natural goal?

Krishna answers this proposition quite well. The very purpose of sastras is not to exclude any category of people. Instead, the scriptural stand is to embrace one and all. For, only then the sastras will be fulfilling their role as the mother of one and all. Krishna thus lists one step after the other, which can be taken up and pursued by those who are not able to take to devotional wholesomeness in their mind and intelligence:

If you cannot devote your mind fully to the Supreme in an attitude of devotional resignation and acceptance, the next best step will be to take to yoga of practice. Thereby aspire to reach the Supreme.

That is why we have developed the system of Temple worship and other similar practices. How many temples are there! How many holy places too! Pilgrimage to distant shrines and holy spots, taking bath in various confluences of rivers, adhering to bodily, oral and inner disciplines and vows – like upavasa (fast) – come under these devotional steps.

The variety of rituals Krishna described in the fourth chapter (4.24-32), including pranayama, also come under this abhyasa (practice) category. Whatever be the nature of the practice, each is meant to have its effect on the sadhaka’s gross and subtle personality. In this land, a variety of austerities, disciplines and practices are in vogue. Some of them are stunning to see or to think about. If one takes care to go into their genesis, relevance and utility, he is bound to recognize how diverse the human mind is, and what an astounding variety of aspirations, temptations and predilections it harbours.

While Krishna gives ample scope for a variety of effective devotional practices, the need to exercise timely discretion to distinguish the right and promotional practices from the wrong and derogatory indulgences cannot be overstated. Whatever practice is resorted to, should imply austerity, purity and refinement. Offering sayana pradakshina (rolling on the ground around the Temple on the pathway), for instance, something very common with devotees, is a harmless, but intensely austere devotional practice. The intention is to roll on the dust of the devotees’ feet.