THE SUPREME AESTHETIC SCIENCE AND THE CULT OF DEVOTION{corrected from NOTES ON Spiritual and Social Philosophy (Speeches of Shrii Shrii Anandamurtiji) }


4 November 1979 DMS, Ahmadabad, INDIA

[This discourse has been totally distorted in Electronic edition 7.5/7/6, so go through line by line to understand their deep intentions for such grave distortions...]

The subject of to-day’s discourse is “The Supreme Aesthetic Science and the Cult of Devotion.” First, it is to be said, as to what Aesthetic science is.

The men of pre­historic period—men of that time also used to eat, used to walk, used to take bath, used to do everything.

Men of to-day also do those and so long as the men are there on this earth, men of future will also do those./ the same.

It is hoped that men will live on this globe for some more days to come. Afterwards, when the environment will become uncongenial for men, the human race will cease to exist here.

But the men will live in other stars, other planets.

To-day where there are no men, there they will be in future and they will all disappear from there, where they are to-day.

But collectively human race will not come to an end.

Whatever be the daily routine of men, whatever they do in pleasure and in pain, they eat and feed in pleasure, they weep and leave the food in pain, whatever they do—they did all these in the days of yores and they do it still to-day.

But there is a difference in the case of the men of ancient times, the cave-dwellers, and the aboriginal men/the original men of prehistoric period and that of man of to day.

Man brought subtlety and beauty in the work, which, they used to do in a crude way. Before taking their food, the men of that time, did not wash their hands, and they used both their hands in taking food.

But the men of to-day wash their hands and use right hand or spoon to take the food.

That is, there is subtlety in their liking. Beauty is also mixed with subtlety. You put on such dress that it may look somewhat attractive, it may not look odd.

Man did not use clothes during ancient times or in pre-historic era. The use of clothes was started afterwards.

Various styles of decoration and make-up of the body were also started and men advanced towards beauty, towards subtlety.

The men of ancient times used to dance and jump in joy, the men to-day also dance and jump, but there is a definite procedure, they dance with definite process. The dance with common procedure of olden days, is called, “Folk Dance.”

When, more fineness or beauty was added to it, we started calling it as “Classical Dance”

This very movement from crude to subtle, from ugliness to beauty, from imperfection to perfection, is the first stage of aesthetic science.

Now what is this external change?

This is intro-external projection of your psychic state. Then, is intro-external projection of your psychic state.

Then, is the intro-external projection of mind all in all of aesthetic science? No, no, new liking came in thinking, new liking came in emotions and feelings too. Internal projection is more than the external one.

It is not only pure internal ‘projection but it is extro-internal projection.

Now, man has started thinking in a way, that more beauty and subtlety have been added to it.

Now Men, leaving aside ugliness and bitterness, have started seeing beauty in every mundane object.

This search for beauty, this effort to attain perfection gave  birth to Dharma, because when men did not get happiness from the crude objects, they started moving towards subtle ones.

The men of to-day will no more see now the silent pictures ( cinemas ) of past days.

They will not like to see the silent pictures (cinemas) after seeing the pictures with sound because here lies subtlety, here lies more beauty. This gives more pleasure to the mind.

“Sukham Bâmchati Sarvâni

Taccha Dharma Samudbhutah

Tasmat Dharma Sadakarya

Sarva varnayii Prayatnatah.

This effort to attain beauty, to attain perfection gave birth to Dharma.

Therefore, it is the duty of every man to perform Dharma Sádhaná. You march along the path of this aesthetic science.

That is why it is said about the Parama Puruśa—the Truth, the God, the Beautiful (Satyam, Shivam, Sundaram ).

Men are fascinated by His feeling, they are fascinated by His grandeur, by His non-attachment and by His beauty too.

One who charms everybody, attracts everybody, is called in Shástras or scriptures as Krśńa.

Krśńa means one who attracts all towards Himself. This is the one explanation of the word Krśńa.

To the dark colour also we say Krśńa, because if there be black color amongst other colors, then your eyes will at once be attracted towards black color. Now this attraction towards Parama Purusa is a must. Nobody can check it. One who is attracted or even other people, cannot be checked of being attracted.

Even if people say not to go, one will go. Even if one tries not to go one will go. It is the attraction of aesthetic hub. Being attracted by this aesthetic science we move from imperfection to subtlety.

Why do we move or get pleasure?

The answer is, we want to get joy or pleasure.

Enjoying this bliss when a man loses himself in ecstasy this stage is called supra-aesthetic science ( Ati Nandana Vijinána ).

This supra-aesthetic science can be called in Samskrta ‘Sammohana Vijinána i.e., we have lost ourselves.

So long as we are in this ecstasy we feel, “It is very charming. The Liila of Parama Puruśa is very charming – very very charming. He is our Krsna. Parama Purusa Himself is very beautiful. We are moving towards Him. We do not mind obstructions. We will go on moving. Before this stage, it is aesthetic science, but when we have lost ourselves, we have no time to listen to others, we have no liking to listen, no desire, then we enter into the supra-aesthetic science ( Mohan Vijinána ).

Now according to the devotional scrip­tures (Bhakti-Shástras ), the first stage of this aesthetic science ( Nandan Vijinána ) is called   “Rágánugá Bhakti.”

People may say, when this aesthetic science, knowingly or unknowingly, had been established   in ancient period then is the Bhakti  Shástra as old?

Is the cult of devotion (Bhakti Yoga) as old?

The answer is “Yes, certainly”.

Some people say that the cult of devotion is recent.    They are not right.    The word Bhakti is used in Veda also.   “Yasya Devá pará Bhaktih Yathá Deve Tathá Gurao,” — i.e, only those who have devotion ( Bhakti) in Guru and Deva, can attain the goal.

Thus the word “Bhakti” is used.   So the word Bhakti is not recent.   Some people say that the Sufi-ism of Persia (Pharas) took the form of Bhakti in India also.    It is not correct to say like this.

Bhakti Shástra i.e., Sufi-ism was also in India, it was also in Persia, it was everywhere in the world.

Where there is man,   where there is the heart of a man, there  is  Bhakti,  there was Bhakti  and  there  will  be  Bhakti.

Bhakti is fully established in Tantra and Yoga also.

By taking the ideation of Paramátmá , the human mind becomes as vast as that of Paramátmá  Himself.

It is the characteristic of mind that as he takes the ideation, so he becomes.

It is one of the characteristics of Paramátmá  also that whosoever takes His ideation becomes like Him.

Everything, such as water, fire, oxygen, nitrogen etc. has its own characteristic.

So the characteristic of Parama Puruśa is, that, whosoever takes His ideation, He makes him vast. This is His specialty.

“Brhatvadá Brahma Brḿhańatvád Brahma.”

The world Brahma means very great.

Is He only great? No, He is great Himself and can make others as great, He is called Brahma.

When, by taking His ideation human mind becomes like that of Parama Puruśa, it is called “Savikalpa Samádhi”.

After that, it becomes one with Him, it merges in Him.

Now, after making it great, when is it possible to merge this mind in Parama Puruśa?

It is only possible when one remains with His ideation leaving aside all others.

” Ananyamamatá Viśńormamatá premasauṋgatá”, thus leaving aside the close relations with other objects, the mind is completely established with “Vishnu”—it is love.

What is love?

It is the expressed form of devotion. Only he, who has love for Parama Puruśa, can take His ideation and love is the expressed form of devotion.

When does this expressed form come?

When it has its root or seed only then it can come. When there is seed, only then it will sprout. That seed is devotion. So, only that man can make himself great, only that man can take the correct ideation of Parama Puruśa who has the seed of devotion in Him.

Let us see with another view.

If a man – after transforming his mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then in that case his individual mind does not exist.

Then what does happen?

His mind merges with Parama Puruśa, there remains only Paramátmá and not the mind. This is called “Nirvikalpa Samádhi,”

In “Savikalpa Samádhi” the mind enjoys bliss because of its greatness. That bliss is called “Liilananda.”

And when the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition, the bliss, that supra-mundane ecstasy is called ‘Nityananda.’

So devotion is essential to get ‘Nityananda or Liilananda’ (the bliss of His Sport or Liila).

How can you surrender the Self without Bhakti or devotion?

Therefore from the ancient period, knowingly or unknowingly, there was aesthetic science in the human mind and there was the cult of devotion.

Till a man remains in aesthetic science, till he does not get entry into the supra aesthetic science he feels “I am serving the Parama Puruśa, I like Him, because I get pleasure in serving Him, by taking His ideation I get joy.”

If you ask an artist or architect as to why he is busy with that art, he will say, ‘I get pleasure.” This is aesthetic science.

A poet composes a poem because he gets pleasure.

Na vá Ave Putrasya kámáya putrah Priyo

Átmanastu kámáya putrah priyo bhavati

Na vá Ave Sarvasya kámáya sarvaḿ priyaḿ bhavati

Átmanastu kámáya sarvaḿ priyaḿ Bhavti.

A man loves his son very much. Does he love for the sake of his son ?

No, he loves his son because he gets pleasure himself. If the son turns into a vagabond, if he becomes cruel, he does not utter even his name, because he does not get pleasure in that case.

A man likes everything of this world but not for the sake of everything.

He loves the world; he lives in this world because he gets pleasure, that is why he loves it.

You see, if he gets great trouble in this world even for a single moment, he says, “Oh the Yamaraj (the god of death), where are you?

Come on, now, I don’t want to live.”

After that if he gets attracted towards this world after two or three minutes, he says “No Yamaraj no, you don’t come now.” So this is the first phase of aesthetic science.

After that what happens?

By taking the ideation of Parama Puruśa, when the quantity of pleasure increases, the man loses himself.

What happens when he is lost?

He feels “I take the ideation of Parama Puruśa not for my sake, no, no, not for me. I love Parama Puruśa so that He may get pleasure, because of my love, I wish to give Him pleasure. I may or may not get it.”

When this stage is attained, this is called “Rágátmiká  Bhakti.”

In this stage a man feels, ‘I love Parama Puruśa, I do not care whether He loves me or not, He likes me or not, but I like him.

Why do I like Him?

I like Him, I love Him so that He may get pleasure by my loving Him.”

So this is ‘Rágátmiká  Bhakti.’

When this Rágátmiká  bhakti is attained, in that stage a man is also called Gopa as in scriptures (shast’ras) :— Gopáyate yah sah gopah

Gopa here does not mean the cowherd or the caretaker of cows.

Gopayate means to give pleasure—’Gopáyate yah sah gopah.’

He whose nature is to give pleasure to Parama Puruśa Paramátmá  is Gopa. When Rágátmiká  Bhakti is attained, when a man is established in Rágátmiká  Bhakti from Rágánugá , he enters the ‘Mohan Vijinána.’

At that stage he is fascinated, he is charmed and in that state – art, architecture all come to an end. His verbosity stops, he becomes mute. This is Rágátmiká  Bhakti.

So long as men are within the sphere of Rágánugá Bhakti they are in domestic life ; they create arts, architecture, literature, painting, etc. and get pleasure in them. They are within the scope of aesthetic science (Nandan Vijinána).

And what happens when they are established in supra aesthetic science (Ati Nandan Vijinána)?

All their worldly music is finished.

All the Rágas and Rágińiis and the art of dancing whatever they be, they come to an end.

In that condition, there remains only an ‘Ecstatic state’ (Bháva vibhora state). The music of that state is called ‘Kiirtana’.

Therefore, it is the scriptural direction, direction of Shastras, not to sing any song after kiirtana, because other music is within the scope of aesthetic science and the kiirtana comes within the scope of Mohan Vijinána.

This Mohan Vijinána is the supra aesthetic science.

‘Bhakti tattva’ is supra aesthetic.

Therefore, kiirtan is, in essential form, with devotion it is in the form of ‘Ota’ and ‘Prota.’

So in the life of a spiritual practitioner (Sádhaka), in the life of a devotee (Bhakta) kiirtan is most essential.

In mentioning the subject of discourse, I said Bhakti Yoga.

In English I said Cult, because there is no word for “Yoga” in English, so I said Cult, but actually devotion (Bhakti) is not a “Cult”.

Devotion is the terminating point, devotion is the desideratum.

Devotion is not a path.

Some people say “Our path is the path of Devotion.”

One should not say like this.

One should say, My path is the path of Spiritual practice (Sádhaná)”.

Devotion is goal.

When devotion is established everything is establi­shed, there remains nothing. To get esta­blished in devotion you do something, you do something else.

Hence, devotion is not the path to get established, devotion is goal.

Devotion and Paramátmá go together. Therefore the seat of Paramátmá is in the hearts of those, who are established in devo­tion, who are devotees.

When you are established in devotion, you get Paramátmá too. Then you will experience yourselves that Paramátmá is seated in your hearts, you will not have to go in His search elsewhere.

It is the dictum of Bhagavat Shástra.

Náhaḿ Tiśt́hámi Vaekuńt́he yogińam Hrdaye Na Ca

Madbhaktáh yatra Gáyante Tatra Tiśt́htámi Nárada.

“Oh Nárada’ I do not reside in Vaekuńt́he, neither do I reside in the hearts of yogiis.

Where do I reside?

Where my devotees sing, where they perform Kiirtana, there I reside.”

These are the Lord’s(Bhagaván’s) words addressed to Nárada.

Nárada i e, Nara ‘yukta’ dhatu “da” is Nárada.

The word Nar has got three meanings.

The first mea­ning of “Nar” is Niir, i.e. water;

The second meaning is Prakrti, as the shelter(Ashraya) of Prakrti, the abode ( ayana ) of Prakrti, the abode of Nara is  Náráyańa.

Nárasya Ayanam is Náráyańa.

One of the names of Parama Puruśa is Náráyańa.

The third meaning of the word Nar is devo­tion (Bhakti).

So one who bestows Nar, one who distributes Nar is Nárada.

Who is telling to Nárada?

The Lord – Bhagavána Himself is telling to Nárada.

What is the meaning of Bhagavána ?

Bhaga yukta Matup first person singular number is Bhagavána.

The meaning of Bhaga is:

Aeshvaryainca samagrainca viiryainca yashasah shriyah;

Jinána Vaerágyaḿca śańnám Bhagaitinganá

One who possesses everything of occult power is Bhagavána.    He rules over the sound, touch, form liquid and olfactory waves or tanmatras.

He has got a great administra­tive capacity. He has to run all the functions of the universe.

How could He do all this, if He were not a good administrator?

Will it do, tell you people.

No, it will not do.

So He must be a good administrator, He must be a strong personality.

Next is reputation Yashah.    He will have reputation—either positive or negative.   Some people will say, He is very good-very very good and others will say, He is bad, very bad.

Yes, there will be one, either north pole and the other in south pole.   This is reputation or yashah.

Then comes Shrii.

Shrii—means Charm, attraction. People will be attracted towards Him.   Shrii means Charm—fascination.

The acoustic root (Biija Mantra) in Saḿskrta is Talavya ‘Sha’ which means mutative principle—the mutative power, the mutative effulgence, and ‘ra’ means energy— light, magnetism, electricity all forms  of energy.  Actually energy is one.    So where mutative charm and energy are there it is Sha plus Ra ie Shra and the feminine gender is Shrii. That is why, there has been an ancient custom in India to prefix or to add Shrii before, the name of the persons.    So He possesses Shrii in complete form.

Jinána  Vaerágyam ca   sannam   Bhaga itingana.

Thus next come Jinána and Vaerágya.

What is Jinána?

In Shástra, both worldly knowledge and spiritual knowledge are called Jinána.

Átmajinánaḿ vidurjinánaḿ jinánányanyáni yánitu;

Táni jinánávabhásáni sárasyanaeva bodhanát.

Only the spiritual knowledge is Jinána, others are not Jinána, because the knowledge of the gist of all is not in them. They do not impart the knowledge of that gist.

Anubhútiḿ viná muŕho vrthá brahmańi modate


[Foolish people without any God-realization wrongly feel that they have attained Brahma; their elation is pure vanity. It is they who taste the reflection of a fruit in a pond and claim they have tasted the real fruit.]

He possesses true knowledge. You ask Him about any subject you will get correct answer. He is omniscient. “Rtambhará Tatra Prajiná.”

Sixth one is Vaerágya.

What is Vaerágya?

The word Vaerágya is derived from “Vi” Rang Dhatu plus Ghain suffix.

He does not get associated with any colour of the world. No colour can colour His mind. He is within all and also far off from all. This is Vaerágya.

The collective form of these six qualities is called Bhaga and the one who posses Bhaga is Bhagavána.

So, Bhagavána says to Nárada, (Nárada means that power of Parama Puruśa by which the devotion terminate in the hearts of the living beings.)

Oh Nárada, people say that I live in Vaekuńt́he which is somewhere in the sky. No, I don’t live there.

The meaning of the word Vaekuńt́he is without complex (Vigata Kuntha).

Kuntha means contraction.

So where there is no contra­ction, it is Vaekuńt́he ; where there is no complex either inferiority or superiority, or fear or any other complex. Then it is the stage of Vigata kuntha i.e., without any complex. It is Vaekuńt́he.

So when there is no complex in the mind, no contraction in the mind, then and and then only one will feel Parama Puruśa or His existence in one’s heart.

That is why it is called Vaekuńt́ha.

Now, what is -the dictum here?

It is “I do not reside in Vaekuńt́ha or any sky, neither do I reside in the hearts of yogiis—yogiinam Hrdaya Naca.”

Here yogii means Hatha yogii who suspends his mental propensities forci­bly.

When the propensities have been sus­pended, there will not be any emanation of any propensity, there will not be any role of any sentiment or of any ideal.

So when the flow has been checked, what will the Parama Puruśa do after sitting there?’

Sitting there means He Himself has remained in a suspen­ded form. There will not be any expression.

Parama Puruśa wants to make the world dance.

Everybody will be dancing with His vibrations and at His tune.

Parama Puruśa will be enjoying will all.

Does He not want this?

Why should He live in the dry heart of a Yogii?

He would like sweet, loving heart—Sarasa Hrdaya.

He won’t like the desert. He would like fertile land. So the heart of a devotee is like the fertile land. That is why Parama Puruśa says “Mad Bhaktah yatra Gáyante.” i. e. wherever my devotees perform kiirtana in full swing, I at once reach there.

You may say that Parama Puruśa is omnipresent, how will He reach there, how will Parama Puruśa reach there when He is omnipresent?

Now Parama Puruśa is Omnipotent. He is omni­scient, it is a fact; but there is a hub of that Omniscience, there is a hub of those premonitions and post-monitions of all, all expressions.

A central point is there.

Parama Puruśa is omnipresent but He has a nucleus (Cakra Nábhi).

Parama Puruśa will place that nucleus wherever He likes. He will take it, wherever He likes.

Parama Puruśa says, “when my devotees sit single-minded for kiirtan.

Ananyor Mamáta Viśńor Mamata—I at once take myself there. This is what I do. This morning I said that the practice of Dharma (ie Dharma Sádhaná) is the characteristic of man.

Now I say “If you want to be established in Dharma Sádhaná, then, in any case, do not forget the importance of kiirtana, the greatness of kiirtana and the greatness of devotion.

Always remember that the devotion begins with aesthetic science and its ultimate limit is, when you are established in supra-aesthetic science (i.e., Mohan Vijinána).

‘Victory to you all people”

D.M.S. AHMEDABAD on 4/11/79 (English Translation)