Gita 09.14 – See devotion not in ecstasy but in dedication
Thank you. It's the second verse describing the characteristics of those who are utterly devoted to Krishna.
9.13 describe their internal characteristics, their conception. But how? There is no reality other than Krishna. They worship with an undistracted mind because they understand that Krishna is is the origin of everything and is imperishable.
This verse continues that theme and now, how are their internal conceptions expressed through their outer actions? That is mentioned in this verse. So, here Krishna states, constantly, they glorify me. They endeavor with great determination.
Namah Shantashyama Bhaktya, Namah Shantashyama. Offer obeisances to me. Bhaktya with devotion.
This way they worship me constantly. This offering worship and offering obeisances is a common theme which will come in the famous verse of the Gita, which is repeated in 9.34 and 18.65. 9.34 and 18.65 So, in both verses, that is Madhyaji and Maam Namaskuru. So, Madhyaji is to worship and Maam Namaskuru is to offer obeisances.
And similarly, here we have Namah Shantashyama. Offering obeisances and Upasate. Upasate is to worship, which is similar to Yaji.
So, in one sense, we could say that offering obeisances is also a part of worship, which definitely is true. But along with that, it is also understood that, so, obeisances is a special form of, special limb of the activity of worship. And it involves physically prostrating oneself in front of the worshipable deity and thus implicit within this is also the concept, also the principle of deity worship.
Although deity worship is not mentioned explicitly, but the activity done in association with deity worship is mentioned here in Thrice actually. Yaji Namaskuru. Then here, Upasate Namaskuru.
Upasate will come in the 12th chapter also. So, Sattam Kirtayanto Maam, Kirtan is glorification. Kirtan can, now we have Harinam Sankirtan or Harinam Kirtan, where the holy names of Krishna that are chanted and often they are chanted in public.
Nowadays, when we use the word Kirtan, it often has the connotation of responsive singing of the holy names, where one person sings and others follow. That is true. Along with that, the word Kirtan also has an inclusive meaning, where Kirtan is a limb of bhakti.
Among the nine limbs of bhakti that Prahlad Maharaj talks about, Shravanam Kirtanam Vishnu, Smaranam Pada Sevanam, Archanam Vandanam Dasyam, Sakhyam Atmanivedanam, Iti Pumsar Pita Vishnu, Bhaktischena Valakshana Kriyeta Bhagavad Yadda Tanmanye Dittam Uttamam. So, he says that here among the nine limbs of bhakti which are the signs of education and by which devotion is offered to the Lord, Kirtan means it can be verbalization of the glories of the Lord. It can be singing the holy names.
It can be speaking the Katha of the Lord. Actually, Prabhupada includes writing also in Kirtan. So, Jatatam Kirtayanto Mam, constantly glorifying the Lord.
Normally, one characteristic of love is constant speech about one's beloved. When we, suppose somebody is a cricket fan, that person always constantly wants to talk about cricket. Somebody likes a particular star, then that person constantly talks about that star.
So, like that, or rather not like that, that is like the original attraction of the soul to Krishna. What we see in this world, people are attracted to various things, that is a distorted reflection, misdirection of the soul's pure attraction to Krishna. So, Jatatam Kirtayanto Mam, the devotee constantly wants to glorify Krishna.
And this glorification can directly be in terms of their speaking about Krishna's glories to those who are eager for to hear. And it can also be in terms of speaking through writing so that even if those who are the intended audience are not present there at that time, they can hear later through the recorded word in the books. So, Jatatam Kirtayanto Mam, Yatantasya Dhrudha Vrataha.
This is interesting, Yatantasya Dhrudha Vrataha, Endeavouring Yatanta with Dhrudha Vrataha, with great determination. Vrataha actually indicates a vow, Dhrudha is strong. So, endeavouring with great, endeavouring with firm vows.
So, in one sense, that same mood is triply stressed over here. Endeavour itself means effortful action, it is not effortless action, effortful action. And vow also means firm resolution to do something, whatever be the cost.
Vrata, that is Vrata. And then Dhrudha, Dhrudha is again further intensifier. Normally, a Vrata is something which is itself very firm, but Dhrudha Vrataha as an intensifier strengthens that sense further.
So, this whole line Yatantasya Dhrudha Vrataha, it has a triple assertion of the same point. Now, Krishna is clearly here talking about not us sadhakas, He is talking, we don't do satatam kirtayantoma, our kirtan is interrupted and often distracted. And further, Krishna has talked about in the previous text, He is describing the characteristics, without the mind distracted towards anything.
So, now we know that we require determination in the practice of bhakti because our senses and mind obstruct us in a myriad of ways, obstruct and distract and mislead us in various ways. So, to resist their temptations, distractions, we need determination. Krishna has talked about that in 2.41, Yavasaya Atmika Buddhi, Ekkeha Kuru Nandana, we should be one-pointed in our intelligence and our determination.
And he has talked about that also in 6.45, when he talks about how the yogi, after practicing for many lives, ultimately attains perfection. Prayatnaad itamanastu yogi samshuddha kilvisha aneka janma samsiddhas tato yati paramgatim. Prayatnaad, endeavoring, itamanastu yogi samshuddha kilvisha.
Yogi becomes purified, completely samshuddha of all contaminations, kilvisha aneka janma samsiddhas. This may take many lifetimes. And in tato yati paramgatim, then one attains the supreme perfection.
So, for sadhakas, determination is necessary for overcoming the obstacles created by the mind and the senses. But Krishna is not talking about sadhakas here. He is talking about very advanced devotees.
And yet he is saying, itantashyudhura vrataha for them. Why is that? The nature of love is not to take the easy way. When we love Krishna, we want to do all that we can and we want to do more than what we can.
So, in love, we want to offer the best that we can. If you look at Krishna Leela in the spiritual world, the spiritual world is glorified as having kalpataru, as having desire-fulfilling trees. But we don't see anywhere the gopis or the associates of Krishna just asking the kalpataru to provide everything to Krishna.
Radharani doesn't tell a kalpataru, you know, give some nice food to Krishna. She herself cooks for Krishna. Why is that? Because in that endeavour, there is the expression of love.
So, like that, the pure devotees, they don't have to endeavour in overcoming their mind and senses. Their mind and senses are offered to Krishna already. Vajantyanya manaso.
There's no distraction that way. But out of their love, they want to offer the very best that they can and they want to offer more than their best also. That means they want to stretch themselves to their fullest limit in offering as much as possible to Krishna.
And that's why endeavour is required. Because in this material world, resources are limited. They are limited even for the devoted.
And so, of course, the material world also poses opposition. And that opposition to devotion has also to be overcome. And that also requires determination.
So, the devotees, for glorifying Krishna, they endeavour tirelessly. Srishila Prabhupada, at the age of 69, he started off on a world tour. All day he would speak about Krishna to the people who came to meet him.
All night he would speak about Krishna to the people who didn't come to meet him by writing books for them. So, Srishila Prabhupada achieved incredible success. And certainly it is Krishna's empowerment.
It is the fulfilment of Lord Chaitanya's prophecy. It is Srishila Prabhupada's devotion. All these are true.
But we should not overlook the fact that Srishila Prabhupada worked extremely hard. So, we too, if we understand the nature of love, if we think of, if we come to bhakti simply for the sake of peace, then we may be disappointed. Not only that we will not get peace, as we might have expected, but also we will miss out on the sacrifice.
If a mother just wants peace, she may never beget a child. But she has a child and she sacrifices her peace for the sake of her baby. And in that, there is the fulfilment of love, which is far greater than whatever relief might be there in peace.
So, the devotees endeavour tirelessly, determinedly, with vows to try to glorify Krishna as much as possible. And this is a defining characteristic. Bhaktira Sambat Sindhu says that the devotees don't waste even a single moment doing anything other than the service of Krishna.
And then, they endeavour tirelessly for Krishna's service. And where such characteristics are present, where we see such dedicated service of Krishna, there we can recognise the presence of advanced devotion. So, Krishna is not talking about advanced devotion in terms of dancing in ecstasy, singing Radhe Radhe, Krishna Krishna.
Yes, that is fine. But he's talking about determined practice of devotional service. So, we see devotion not in sudden flights of ecstasy, but in steady determination, steady, unflinching determination, as is explained in this verse.