I propose today to give the substance of Chapter XII which deals with devotion (bhakti). Whenever there is a wedding in the Ashram, we ask the couple to learn by heart and ponder over this chapter as one of the five sacrifices they have to offer. Knowledge and action in the absence of devotion are dry as dust and are likely to make us confirmed bond-slaves. Let us therefore commence this study of the Gita with a heart full of devotion.
Arjuna asks the Lord, 'Some devotees adore a personal (sakara) God while others worship the Absolute (nirakara). Which of these two courses is better?'
The Lord replies, 'Those who fix their minds on Me (as the One Life in all) with perfect faith and are absorbed in Me are My devotees indeed. But those who worship the Absolute and restrain and subdue their senses, are equiminded towards all living beings and serve them without looking on some as of a superior and others as of an inferior grade—they also will come to Me. Neither of these two classes of devotees is superior to the other. But a full realization of the Absolute is almost impossible for an embodied being. The Absolute is devoid of all attributes and thus difficult for men even to imagine. Therefore they are all worshippers of a personal God, whether they are aware of it or not.
'Do you therefore place your mind in Me (the personal God in the universal form) and offer Me your all. If this is not possible, try to restrain the aberrations of the mind; that is to say, by observing the yamas and niyamas, and with the help of pranayama and yogic exercises, obtain control over the mind. If even this is beyond your capacity, perform all actions for My sake, so that your delusion will be destroyed, and you will be imbued with the spirit of detachment and devotion. If you cannot do even this, renounce the fruits of action, that is, cease to have a desire for the fruits of action, and do the task which is allotted to you. A man can never have any say as regards the fruit of his action, as the nature of the fruit is determined by a number of independent factors. Be you therefore a mere instrument in My hands. I have thus described four methods, none of which is superior to the others. You may adopt any one of the four you like. It may seem as if the path of knowledge (hearing the doctrine, pondering over it, etc.) is easier to take than that of yamas, niyamas, pranayama, asanas, etc., meditation in worship is easier still and the renunciation of the fruit the easiest of all. But the same method is not equally well suited for all. And some seekers have to adopt all the four methods, which are inter-connected. You must become a devotee one way or other; you may take any path that leads to this destination.
'Let me tell you what the true devotee is like. He does not hate or bear ill-will to any living creature. He looks on all with love and compassion. He is free from the delusion of "I" and "Mine". He reduces himself to zero. Pleasure and pain are equally acceptable to him. He forgives the wrong-doer even as he expects to be forgiven himself. He is always contented with his lot, and is unshakable in his resolve. He dedicates his intellect and mind and all to Me. He never molests his fellow-creatures; these are therefore never afraid of him. He does not allow himself to become perturbed by the world. He is free from exultation, sorrow, anger, fear and the like. He seeks nothing for himself. He is pure and skilful in action. He renounces every undertaking.
Although he is firm in his resolve, he is indifferent as regards the success or failure of his action; that is to say, he is not anxious about its result. He is alike to friend and foe. Honour and insult are the same to him. He is silent and content with what comes. He moves freely as if he were alone. He has a steady mind at all times and places. A devotee who behaves like this in faith is dear to me.'
Q. The devotee 'renounces all undertakings'. What does this mean?
A. The devotee will not draw up schemes of future expansion. For example, if a merchant who deals in cloth now has any plans of selling firewood as well in the future, or if he, having one shop only, thinks of opening five more shops, that would be arambha (undertaking) on his part, and the devotee will have none of it. This principle is applicable to service of the nation as well. For instance a worker in the khadi department today will not take up cow-keeping tomorrow, agriculture the day after and medical aid on the fourth day. He will do his best in whatever has come to him. When I am free from egoism, nothing remains for me to do.
सूतरने तांतणे मने हरजीए बांधी ।
जेम ताणे तेमनी रे, मने लागी कटारी प्रेमनी ।
‘The Lord has bound me with a cotton thread; I am His, no matter where He leads me. I have been stabbed with the dagger of love.' A devotee's every activity is planned by God. It comes to him as in the natural course of things. He therefore rests content with, 'this, that or anything else’ ( येन केनचित्।). This is the meaning of 'renouncing all undertakings'. The devotee does not cease to work; indeed he is nothing if not a worker. He only ceases to think needless thoughts about his work. It is these that he has to renounce.
इदमद्य मया लब्धं इमं प्राप्स्ये मनोरथम् । गीता १६-१३ ।
‘This has been acquired by me today; that purpose I shall gain tomorrow.’ – this is the opposite of ‘renouncing undertakings’.