Worship and Service

In worship there is thus present more or less the factor of reference to gross and subtle matter. The reverence which is so prominent in worship is due to the apprehension of the transcendental nature of the object of worship by the worshipper who regards himself as connected with this physical world. In pure service or unalloyed devotion the sentiment of reverence is subdued and a milder radiance constitutes its decidedly superior excellence. The nature of the difference between the two is analogous to that between the scorching and terrific rays of the sun and the cool and soothing moonbeam. In devotion the jiva-soul, which is located beyond the sphere of gross and subtle material existence, is engaged in the direct service of God. The apprehensions by the senses of the emancipated devotee are not merely phenomenal, as he is privileged to directly serve the transcendental being vouchsafed actual proximity to the Absolute Truth that is beyond the reach of all mental speculations.

Worship is the preliminary stage on the path of the service of God. It is imperfect devotion. A constituent part of devotion is not the whole or perfect devotion. Worship is characterized by the sentiment of distant reverence for the objects of worship. It is service of God by means of objects of this world, based on the sentiment of reverence towards God that results from mundane considerations. In worship there is thus present more or less the factor of reference to gross and subtle matter. The reverence which is so prominent in worship is due to the apprehension of the transcendental nature of the object of worship by the worshipper who regards himself as connected with this physical world. In pure service or unalloyed devotion the sentiment of reverence is subdued and a milder radiance constitutes its decidedly superior excellence. The nature of the difference between the two is analogous to that between the scorching and terrific rays of the sun and the cool and soothing moonbeam. In devotion the jiva-soul, which is located beyond the sphere of gross and subtle material existence, is engaged in the direct service of God. The apprehensions by the senses of the emancipated devotee are not merely phenomenal, as he is privileged to directly serve the transcendental being vouchsafed actual proximity to the Absolute Truth that is beyond the reach of all mental speculations.

That which can be known only by those who possess the most exalted faith and which constitutes the specific quality of the teaching of the spiritual preceptor, is styled ‘mystery’. In the list of processes to be gone through by the novice on the path of devotion, as given in the Bhaktirasamritasindhu, the ‘mystery’ of the direct service of the Lord is defined as walking in the footsteps of perfected devotees by one who after having been instructed in the Truth regarding Krishna has attained the third stage of novitiate, as the fruit of his serving the inner devotees in their practice of devotion. One who constantly serves the Lord free from all other desires, being emancipated from the bonds of this world, is drawn away from all association with people who are attached to objects other than Krishna. It is only then that there is manifested in him the aptitude for whole-time service of the Lord, that is to say service that lasts throughout the eight divisions of night and day. The unalloyed devotee who is thus fitted to serve the Lord realises as an obstacle to the attainment of his object all association with bound jivas such as the elevationists who aim at positive selfish enjoyment and the salvationists who desire the negative happiness of freedom from misery by discarding material enjoyment, both of whom are averse to the service of God. The elevationists and salvationists who are given to desire for objects other than Krishna, have no taste for the mystery of devotion to God and therefore, for the reason that they lack the fitness for admission into the realm of devotion that is radiant with spiritual effulgence throughout the eight divisions of the night and day, they do not possess that constant and absorbing interest for the great devotional work, referred to above, that is its due.

If the whole period of night and day be divided into eight equal parts each division is termed a ‘yama’. The three ‘yamas’ of night an equal number of ‘yamas’ constituting day time being joined with the two ‘yamas’ of morning and evening, make up the total of eight ‘yamas’. To serve Krishna at all time, in every way and with exclusive devotion, is only possible for the Vaishnava. Whole-time service of God is impossible for the non-spiritual egoist. The jiva is not liberated from the state of bondage by applying to objects that are associated with God the criteria of worldly judgement. The Vaishnava devotees who have realized their true self are constantly engaged in the service of Krishna. The slokas of the octade comprising the teaching of Sri Gaursundar are in the spirit of the eight-yama service. The eleven slokas of Sri Rupapada and the poems, embodying the desire for the devotion that is appropiate for the eight ‘yamas’, of all great devotees who are followers of Sri Rupa, help in promoting the constant flow of devotion. The mystery of the holy service of God is the subject that engages the constant attention of the servants of Sri Gurdeva whose minds are completely detached from material times, space or persons.