Yoga for Students: Bhakti, Gyaan or Karma? || Acharya Prashant, with NIT-Jamshedpur (2023)

Acharya Prashant

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Transcript

00:00 Good evening sir, my name is Utkarsh Shukla. I am second year student of NIT Ramshedpur

00:07 and my question to you, what is the true essence of Bhakti Yoga and Karma Yoga in the spirituality

00:13 for the student and how can student ensure that we will not influence by the any false

00:21 interpretation of the spirituality?

00:27 See there are three popular paths in spirituality. There are many but these three are the most

00:45 popularly accepted ones. So Bhakti, Karma and Gyan. It has to be understood that these

00:54 three are not isolated or exclusive. They are one. How? The mind is a restless entity.

01:18 The mind is constantly in a state of discontentment. Do you experience that? Yes. It does not matter

01:31 what the situation is, whether you have won, whether you have lost, whether you are young

01:37 or old, rich or poor. The mind is never fully satisfied. There always remains something

01:48 missing. If there always remains something missing, what does that tell about the state

01:58 of the mind? If there always remains something missing, it means that the mind wants satisfaction.

02:09 Aren't these two statements equivalent? I say I am constantly dissatisfied and I say

02:19 I am constantly in want of satisfaction. Aren't these two statements the same? So the mind

02:30 is constantly looking for someone, longing for something, is being attracted to something.

02:44 What is that something? In different contexts that something has been called as realization,

02:53 peace, fulfillment, rest, health, security. So people have known that. They have said,

03:13 sometimes they say, the mind is constantly wanting peace. Why? Because the mind is in

03:20 a state of general disquiet, peacelessness. There is an inner violence, an inner strife,

03:28 a constant inner struggle and churning. So the mind wants peace. That can also be said

03:38 as that the mind is in love with peace. Similarly, you could say that the mind is in love with

03:48 realization or freedom or freedom. So those who have known have told us that the mind

04:00 is a constant lover. The mind is eternally in love. In love with what? You could call

04:12 that peace or understanding or realization or freedom or joy, whatever suits you in your

04:19 context. But what is certain is that the mind is always and very deeply wanting something.

04:29 So that comes first. The deep urge of mind to know, to be blissful, to dissolve, to come

04:38 to rest. The mind has that deep urge. That deep urge, we are saying, can also be called

04:46 as a deep love. That deep love is Bhakti. Bhakti is love. I am not yet there but I desperately

04:57 want to be there. That is love. So, Yog, which is final union, always has to begin with Bhakti.

05:11 And Bhakti is not something that you do. Bhakti is your fundamental state of disquiet. The

05:25 very word Bhakti refers to someone who is fragmented, who is separated, comes from the

05:39 root Bhaj. The same root that gives rise to the word Vibhajan. What does Vibhajan mean?

05:48 Division. Two separate entities. So here I am, but my utterly desired state is somewhere

06:00 else. My current state is of lovelessness. My desired state is of absolute love. My current

06:09 state is of illusion and ignorance. My deeply desired state is of realization and understanding.

06:19 My current state is of suffering. My loved state is of joy and bliss. So that's the division

06:30 we are born with. So I am calling that as the fundamental state in that sense. We are

06:38 all born lovers and we are separated from our beloved. So Bhakti definitely comes first.

06:46 Bhakti is the most fundamental thing. Bhakti is not something that you need to practice.

06:50 It is something that you need to realize. You need to realize that you are separated.

06:56 This realization itself is Bhakti. Bhakti is not about following certain rituals or practices

07:03 or doing certain things in a certain way. It is about realizing that you are not yet

07:09 inwardly complete. Do you see that? The state that I must have is not the state I currently

07:20 am in. This is Bhakti. And I have a deep deep longing to reach that beloved state. And that

07:33 beloved state, when you see it a little more closely, is not even a state at all. It is

07:42 just a dissolution but that can be kept aside for the while. So there is a state. Let's

07:48 just stick to that. There is a state that I must reach and there is a state that I currently

07:53 am in. And the state I am in gives me sorrow and frustration and just so much inner restlessness.

08:03 Do I like this state? I don't like this state. I want to be there. So that I call

08:09 as my beloved. That which I want to be, that which I must be. And if I don't be that,

08:18 then I will be condemned to a life of suffering. That's my beloved. That's where I need

08:26 to reach. This is Bhakti. Do you understand this? Now, just experiencing that separation

08:37 is not enough. Because we all do experience that separation. What is the proof of that

08:43 separation? Of that experience? The proof of that experience is that we are restless,

08:54 we are anxious, we feel insecure, we feel jealous, we feel jittery in front of several

09:04 kinds of fears. So we know that there is a separation. We experience it. But do we totally

09:13 realize the nature of that separation? If we do not realize that, then we will be like

09:17 a patient who will experience the symptoms of the disease but will never know what the

09:23 disease actually is. Is experiencing the same as understanding? Please tell me. Is experiencing

09:38 the same as understanding? You can experience something for 100 years of your life without

09:44 understanding it even one bit. Is that not true? You make a cat sit in front of a laptop

09:53 and she can sit there for 10 years and experience what is going on without understanding any

09:58 bit of what's really going on. So we experience the separation but merely experiencing the

10:05 separation will not end the separation. How do you end the separation? By knowing the

10:13 nature of the separation. By knowing the nature of the separated ones. Who am I? Now this

10:20 is Gyan Yoga. So after Bhakti comes Gyan. Do you see that Gyan is a very obvious follower

10:36 of Bhakti? Do you see you cannot have Gyan without Bhakti and you cannot have Bhakti

10:43 that doesn't lead to Gyan? And then once you realize what the nature of that separation

10:55 is, how come you have landed in your present state? Where does all the turmoil and the

11:05 strife come from? Once you have seen that, then your actions change. You stop chasing

11:16 your animal instincts and your egoistic desires. You start seeing that all the desires that

11:29 you have will keep you basically separated from your beloved. You need just one desire

11:40 which is to unite with the beloved. All other desires are just distractions that will continue

11:47 your state of sorrow and separation. And so you invest all your energy in just one fundamental

11:57 desire and you keep the other desires away. You say I am young and I have energy and I

12:02 have time and that has to be very rightly invested. I will invest all my time in just

12:08 one desire because my fundamental sorrow is separation from that one. Therefore, all my

12:17 desire must be targeted towards just that one. Hence, I must have how many desires?

12:24 Just one. So all the other desires must be kept aside. This is called Karma Yoga or Nishkama

12:30 Karma Yoga. So do you see that Karma Yoga will always follow from Gyan Yoga? Do you

12:39 see this? So Bhakti is your very current state. Bhakti is to experience separation. Gyan is

12:51 to realize the nature of separation and Karma is to act in a way that ends the separation.

13:03 These three are one. These three can never be disjoint. So to say that there are three

13:08 separate paths is to not understand the very nature of our hollowness, our disquiet and

13:18 our inner essence. People talk of these three as if these are three different streams leading

13:25 to the same ocean and that is how it has been variously depicted as well. So there is one

13:31 stream called the stream of Bhakti, then another stream of Gyan, then another stream of Karma

13:38 Yoga. It's not that way at all. These three are one. The Bhakt will have to be a Karma

13:47 Yogi. The Gyan Yogi will never truly know himself if he does not have a burning desire

14:00 to know. Atma Gyan. Gyan basically means knowing your own nature. Why am I separated from that

14:11 beloved state? Gyan Yog is knowing yourself, your own nature. Why will you bother to know

14:18 yourself if the deep desire to have that knowledge is not incinerating you from within? Animals

14:28 do not know themselves nor do they want to know themselves. There is no need. Why will

14:34 a human being invest himself in knowing himself? Because there is love. So it all begins with

14:42 love. It begins with love, moves to attention and then becomes action. Love, attention,

14:54 action. Is that not how it operates even in your daily life? The baby is crying. The baby

15:02 is crying. Why do you rush to the baby? Love. Once you go to the baby, what do you do? You

15:09 pay attention. You pay attention. Why is the baby crying? You realize that the nappy needs

15:17 to be changed and then there is action. Love, attention, action. Bhakti Yog, Gyan Yog, Karma

15:29 Yog and these three are one. What kind of mother would be that who would rush to the

15:36 baby and then find the baby crying and then stand there and clap? Obviously if there is

15:45 bhakti, there has to be action. What kind of bhakt would not be a Karma Yogi? Only some

15:52 fraudulent kind of bhakt. And what kind of a Karma Yogi would not be a bhakt? How can

16:03 you be a desireless actor? Karma Yog does not mean to act in any haphazard random way.

16:12 Karma Yog is Nishkama Karma Yog. Acting not for the sake of various random desires. That

16:22 is Nishkama Karma Yog. How can you say you are a Karma Yogi without first of all having

16:28 that fire of love burning within you? That would be some kind of pretense. So these three

16:41 are one and it always starts with the experience of separation which we all anyway do experience.

16:54 Who does not experience that separation? Look at any person. It is writ large on his or

16:59 her face. Yes the fellow is separated. It is right there in our eyes. Is it not? So

17:07 the experience of suffering is everywhere. Hence what do we start with? We start with

17:14 trying to know the nature of suffering. So typically I start with my people with Gyan

17:23 Yog. Not because Gyan is superior to Bhakti but because the experience of separation is

17:32 anyway there. It is already there. Hence I try to start with Gyan Yog but not always.

17:39 There are times when people are not experiencing that separation at all. They say no there

17:48 is no problem. No conflict in life. We are just happy. And then the task of the teacher

17:57 is to first awaken them to their own sorrow. You have to awaken them to their own sorrow.

18:09 Unless there is a realization that you are in trouble, why will you try to act to pull

18:22 yourself out of trouble? And there are lot of people around who will say no we are not

18:27 in trouble at all. Life is wonderful. Life is beautiful. Everything is hunky dory. First

18:33 of all there has to be a realization of trouble. That is the basis of Bhakti Yog. Oh I am separated.

18:39 That is called Vira or Viyog. Oh I am separated. I am separated and I would love to be united.

18:47 I am separated and I would love to be united. That is Bhakti. I am separated and I would

18:52 love to be united. From Bhakti follows Gyan. I want to be united but how do I be united?

19:00 What caused the separation in the first place? That is Gyan Yog. Knowing yourself. And once

19:06 I see that what causes the separation is something petty called ego within me. Then I stop listening

19:15 to the ego. And what does the ego always talk of? Demands and desires, wants, nothing else.

19:21 That is all that the ego has. The ego is an incomplete entity and is always therefore

19:27 talking of desires and demands. Give me this, give me that. And when I look closely at myself

19:33 I realize that the separation has been caused by the ego. The ego itself is the separation

19:38 from the beloved. So I stop listening to the ego and I start acting in ways that are very

19:45 different from the ways of the ego. That is the Yoga of Action, Karma Yoga. These three

19:50 are just the same thing. And in a true seeker you will find these three together. If the

19:58 person is genuine, it will be impossible for you to tell whether he is Bhakti Margi or

20:03 Gyan Margi or Karma Yogi. You cannot tell that. And if you can very clearly say, "Oh

20:09 this fellow belongs to Bhakti", then that fellow is a fraud. If you can very clearly

20:14 say, "Oh he is a Gyan Margi, I do not see any Bhakti in him", then that fellow is an

20:18 equal fraud. The right person would have all these three concurrently in him or her. Bhakti,

20:29 Gyan, Karma. When you look at him in a moment of action, you will feel like saying he is

20:36 a Karma Yogi. When you look at him in a moment of meditation, you will feel like saying,

20:42 "Oh he is a Gyan Yogi". And when you will look at the depth of his love, you will be

20:49 convinced that he is a Bhakti Margi. The fact is he will always be all three depending on

20:56 the situation. Some part of his personality will come to the fore. So sometimes you will

21:03 think he is a man of action. When I say he, it includes she, all mankind. Just old habit,

21:08 nothing else. In a moment of action, you will feel like saying, "Oh he is a Karma Yogi".

21:16 See all the time he is just acting, acting, working, doing. When you will maybe speak

21:22 to him to understand something, you will say, "Oh he is a Gyan Yogi". Look at the depth

21:28 of his realization. Look at his eyes and his mind. He just scans through all the nonsense.

21:34 He can see through us and through himself. So he is a Gyan Margi. And when you will look

21:40 at the underlying foundation of his life, you will only find love. Only find love. And

21:47 then you will say, "Oh no, no, no. We were mistaken. He is a Bhakt. He is a devotee".

21:54 Any of these conclusions is just partial and incomplete. The complete fact is that the

22:03 genuine individual has to be the three at once. All three together at once. A devotee,

22:20 a seeker of truth and an actor. In action, he will be unstoppable. In realization, he

22:33 will be ruthless. He will not spare the ego. The ego will say, "No, no, do not know me

22:38 because when you throw some light on me, I suffer". The ego revels in darkness. So Gyan

22:46 is something that the ego hates. The moment you throw light on ego, the ego starts to

22:51 vaporize like the vampires you have in the movies. And when you will try to understand

23:02 why he is acting the way he does, why he wants to look deeply at life, at people, at himself,

23:10 at environment, at animals, at everything, then you will realize, "Oh, maybe the love

23:18 is not visible on the surface, but this chap is acting surely only from love. So he is

23:24 definitely a devotee". These three have to go hand in hand. Never try to compartmentalize

23:33 spirituality. You see, the mind anyway lives in this kind of division and compartmentalization.

23:41 Does it not? Do you want to extend the same kind of division to spirituality as well?

23:48 Will that be a spiritual thing? In everything in life, there are divisions. Now if in spirituality

23:58 too you create divisions, is that spirituality or just good old worldliness?

24:04 No, old.

24:07 That's just worldliness. So do not fall for these things that there are three separate

24:11 paths. Sometimes they say there are four separate paths. The fourth path, they say, is of Ashtang

24:16 Yoga or Raj Yoga or such things. Nothing. There is just one thing. The mind is here

24:23 and the mind is deeply in love with something, something that it does not even know of. And

24:29 why does the mind not know what it is deeply in love with? Because the mind does not know

24:34 itself. The mind does not know itself. So spirituality has to begin with first of all

24:40 a realization that you are suffering, which is Bhakti, and then an inquiry into who the

24:47 sufferer is. That is Gyan. And once Gyan is there, action naturally follows.

24:59 Have I made myself clear?

25:09 I have one follow up question. Like many organizations in the mark of Bhakti, they just promote the

25:16 singing, dancing, these type of things. So can you say like it's a way of Bhakti?

25:25 Aren't we singing right now? Why does singing have to be a particular pre-decided pattern

25:36 of movement of body? Please tell me. Or dancing? Why can't we say that right now it's a big

25:48 song and dance going on here? And if in the dance, steps have to be taught, is that not

26:01 just a repetition of patterns? I am asking you. One, two, three, four. And then you practice

26:09 that so much. And when five people do that in unison, it looks nice to the eye.

26:19 What is dance? What is song? Please realize that. Obviously, life has to be a song and

26:29 your movements have to be dance-like. Then you have to ask yourself, what is the difference

26:34 between normal movement and dance? Normal movement is conditioned. You move usually

26:41 so that you can benefit from some direction. If a man is moving towards a particular place,

26:49 chances are that he is going there to benefit from that place. Correct?

26:56 So, intentional movement, desirous movement is the normal regular thing. And if you can

27:10 move without caring for rewards, can we call that as dance? Will that be alright? Will

27:20 that be alright? If dance is to be defined as the stuff that dancers do on stage, then

27:27 an 85 year old can never dance. Why are you excluding that fellow from dancing? If dance

27:37 is a repetition of a particular pattern of bodily steps, then can an 85 year old dance?

27:45 Very difficult. So, dance has to be defined in a deeper way. If you can move without bothering

27:53 for who is looking at you and what you will get from the movement, let's call that as

27:58 dance. If you can speak without bothering for rhyme, rhythm, sense and what the listeners

28:14 will think of you, whether your speech will fetch you any honors, let's call that singing.

28:27 Let's call that singing. Or singing about just crooning something with melody. That

28:36 would be a very elementary, very basal definition of song or singing. Do you get this? So, yes,

28:53 in love you do sing and dance. But let's not have very definite, very rigid images or definitions

29:03 of these two words, singing and dancing. Dancing, if it is of any value, must happen all the

29:13 time. Singing, if it is of any value, must happen all the time. But if dancing is a synchronized

29:21 movement of the body, then how do I dance when I am answering your questions? But I

29:27 would like to insist that I am dancing even now. I am dancing even now. So, dancing needs

29:34 to have a deeper definition. And singing too needs to have a deeper definition. And yes,

29:45 the person in love indeed does sing and dance all the time. A great saint, a very blissful

30:01 one to listen to, had something to say in this regard. What did he say? "Jistan lagiya

30:11 ishq kamal, nache besur te betal". That does not mean that he is constantly moving about

30:21 the body in rhythmic patterns of dancing. If he does that, he will be soon exhausted

30:29 and fall down. Nobody can do that all the day. What is dance? It is your expression

30:39 when there is love in the heart. "Jistan lagiya ishq kamal". When there is love in the heart

30:47 and what is love? That is devotion. Love itself is bhakti. Devotion towards what? That which

30:55 you are not but must be. Bhakti is not about being devoted to some image that you have

31:04 cultivated as per your ego. No, no, no. If you are devoted to some image arising from

31:10 your own mind, can we call that as bhakti? No, not at all. You are already living in

31:18 a world of images. So, bhakti is the urge to gain freedom from your inner world of images

31:24 and thoughts and concepts and ideas and prejudices etc. In the name of devotion, if you start

31:33 acting as if you are devoted to a particular story or to a particular concept or to a particular

31:43 name or form, can that really be called as devotion? No. Because all that is coming from

31:49 your own mind. If you are devoted to all that, then de facto you are devoted to your own

31:55 mind and if the mind is devoted to itself, will that lead it anywhere? No. It's like

32:04 a man falling in love with his own image or shadow. Will he gain any satisfaction? So,

32:12 those who worship stories and names and forms in the name of bhakti are just worshipping

32:17 their own shadows. They will not get anything from that. It is at best an illusion or entertainment.

32:25 You are looking at your own inflated image in some special kind of mirror and falling

32:34 in love with it and making a big deal of it. Think of it. There are mirrors who can transform

32:44 your image. Don't you have mirrors of that kind? So, it's yourself you are looking at

32:49 but the mirror has totally changed your name and form and shape. And you say, no, no, no,

32:53 that is my God. That's not your God. That's who you are. You are looking at your own shape,

33:01 your own prejudices, your own self and worshipping it. So, that kind of thing is just ego worship.

33:09 Ego worshipping itself. That does not take the ego anywhere. Are you getting it? So,

33:22 that love is everything. That's where everything begins from. And that's why devotion is the

33:30 most fundamental thing. It is more fundamental than even gyan or realization. I often ask

33:38 my audiences when they say, no, we are not understanding what you are saying. Then my

33:45 question is, do you even want it? Do you even desire it? Is there an intent to understand?

33:59 If in spite of all that has been said and heard, you are still not understanding, then

34:05 I have to question whether the preliminary condition has been fulfilled and before gyan,

34:12 there must be bhakti. So, then I ask them, do you have bhakti? Do you have bhakti? If

34:18 you do not have bhakti, then gyan will fail on you. So, if I am saying so much to you

34:25 and yet you are not able to come to be united with it, then it means, chahte nahin ho. There

34:36 is no desire. There is no love, which means bhakti is missing. If bhakti is missing, gyan

34:43 will fail. For my words to really transform into your inner understanding, first of all,

34:53 you must have a deep desire to understand. That deep desire to understand is itself bhakti.

35:02 All else that you see in the name of bhakti is nonsense, entertainment, people trying

35:06 to fool themselves and we have done that. We have fooled ourselves no end and we have

35:13 called ourselves bhakti and devotees. Bhakti is a most secret thing. It is more fundamental

35:20 than even gyan. More fundamental. But bhakti is a thing of inner honesty. You have to acknowledge

35:28 by yourself that you are suffering. One characteristic of bhakt is that he acknowledges his suffering.

35:38 He very honestly, unabashedly admits, I am not alright. The one who can admit I am not

35:48 alright, but I want to be alright. These two things have to be said at once. I am not alright,

35:55 but I want to be alright. That's the mark of bhakti. I am not there, but I want to be

36:01 there. I am separated, but I want to be united. That's the mark of devotion. When that acknowledgement

36:11 is there, when that admission is there, then knowledge can be of benefit. Only then a teacher

36:21 can really mean something to you. If you look at the Upanishads, they do not really begin

36:30 with bhakti. They begin straight away with gyan. How do they manage to begin straight

36:36 away with gyan? Because the seeker already had bhakti. The Upanishads rarely use the

36:46 term Prem. See there are more than 250 Upanishads. I do not claim I have read every single one

36:53 of them or that even if I have read all of them, I remember every word of them. But right

36:58 now in my memory, I do not recall the Upanishads using the word Prem too much. At least the

37:05 principal Upanishads don't. How is it that the Upanishads have managed to bypass bhakti?

37:13 Because they have taken it for granted. They are saying if this fellow has come to me,

37:19 the seer is there, the Rishi and the Rishi is saying if this fellow has come to me, obviously

37:26 he already has devotion. So there is no need to teach devotion to him or to kindle devotion

37:33 in him. He already has it, otherwise why would he come to me? He can go to any other place

37:38 of his desire. Instead of going to places that fulfil his normal desires, he has come

37:43 to this old man in this god forsaken Janna Ganga, sitting here and all the insects might

37:48 be biting him. So surely he already has devotion. Therefore the Upanishads manage to bypass

37:55 bhakti. They say bhakti is already there. Now let's move to gyan. But in case there

38:04 are people who do not have the acknowledgement of their suffering, then gyan will go waste

38:12 on them. And then the teacher should not immediately begin with gyan. Then the teacher should first

38:20 of all sensitize them to their suffering. Are you getting it? Because even if you shower

38:28 a lot of gyan, it will go waste. So first of all tell them, son you are in a bad shape.

38:36 Daughter, see how badly you suffer. Please realize that. The problem is when you make

38:46 somebody realize that he or she is suffering, often that fellow thinks that you are causing

38:53 her or him to suffer. No, you are not causing that person to suffer. You are only exposing

38:59 to him, revealing to him that he is already suffering. So that is the tricky part and

39:06 that is often a very difficult part. To make someone realize that I am not good, I am not

39:12 alright, but I must be alright. I am not alright and I must not give up. Being alright is my

39:20 birthright. That is what I have come to this life for. This alrightness, what do you call

39:29 it in classical terms? Liberation. This alrightness, I have been born to be alright. I am not alright,

39:42 but I must be alright. I must be alright. That is called liberation. But that acknowledgement

39:48 must be there. Often that acknowledgement is not there because we console ourselves

39:54 with a lot of superficial happiness. We say I have money or I am young, my body is disease

40:00 free, I am well educated, I have a nice job, I have a nice family, I have this and that.

40:06 So there is nothing missing in life. Why should I go to someone and acknowledge that I am

40:10 suffering? The thing is suffering does not always come in the name of the word suffering.

40:17 Suffering comes by many other names. Ambition is another name for suffering. Now many people

40:22 will cringe at this. They will say no, ambition is the fuel for improvement and progress.

40:26 How are you calling ambition as suffering? Please sir, pay attention. If you look at

40:30 where ambition, your ambition really comes from, you will realize it is coming from your

40:35 inner knowing sense of incompleteness. Ambition is definitely suffering. And progress does

40:41 not necessarily have to come from ambition. Progress can come from desireless exploration

40:47 as well. Progress does not really have to come from self-centered desirous action. Great

40:57 progress can come from desireless effort as well. And suffering can come in the garb of

41:06 many other names. For example, the urge for security. The fellow is a sucker for security.

41:12 All the time he is saying how do I make my future secure? You are suffering, that's why

41:16 you have such a deep urge for security. But you will not acknowledge that. So we all suffer.

41:23 It's just that suffering has taken on more respectable names in current times. It therefore

41:31 often has to be exposed that you are suffering. It all begins from there. It all begins with

41:37 an acknowledgement that I am not alright. If you are not alright, then you must be alright

41:42 and you must have a love towards alrightness. That is bhakti. And if you have a love towards

41:48 alrightness, then you want to see what is it that prevents you from being alright. That's

41:54 gyan. And once you have seen what prevents you from alright, can you continue to act

42:00 in the same old ways? No. Your actions totally change. Your actions become ego free and that's

42:06 Nishkama Karma Yoga. So these three are just one.

42:12 [Music]

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