Answer
You do have an inclination toward God. It is clear from your very question that you are not an atheist and that you wish to move toward God. You have already taken several steps on the journey toward God -- this too is evident from your question. That is precisely why you feel restless about how to engage your mind in God. So now the question arises: how does one engage the mind in God?
There are three forms of God available for worship: the Nirguna Nirakara form (Brahman), the Saguna Sakara form (Narayana, that is, Vishnu), and the Avatara forms of Narayana.
Among these, the first form -- the formless aspect of God -- is very difficult to worship. Common experience tells us this, and the 12th chapter of the Gita also states it clearly (Verse 5). If you are practicing sadhana of the Nirakara and your mind is not engaging, then come over to the worship of Saguna Sakara Ishvara. If you are worshipping Saguna Sakara Ishvara Narayana and even in that your mind does not engage, then choose one of His two principal Avataras -- Shri Rama and Shri Krishna -- whichever one your mind is drawn to more. Every person has a natural preference, and by selecting a deity in accordance with that preference, the mind engages more readily and greater spiritual relish is experienced.
Your mind will engage more deeply in Narayana, or in Shri Rama, or in Shri Krishna, when you come to understand their complete personality and character. Only then will you experience the rasa (spiritual delight). If you are worshipping Bhagavan Vishnu (Narayana), you should immediately begin studying and reflecting upon the Bhagavata Purana. Within it, read the story of Dhruva, read the narrative of Prahlada, read the account of King Ambarisha, read the description of Vaikuntha, read the Gajendra Moksha -- and then the character of Bhagavan Narayana will begin to become clear to you, and your mind will start engaging in Him.
If you hold affection for Shri Rama, then study the Valmiki Ramayana, and even better, study and follow the Shri Ramcharitmanas. Bhagavan Rama is wondrous, incomparable -- Maryada Purushottam. If you hold affection for the character of Shri Krishna, then read the Bhagavata Purana -- especially the tenth and eleventh Skandhas -- and also reflect upon His Narayana form.
By undertaking the above measures, you will certainly begin to experience rasa. In the lilas of Shri Narayana and both His Avataras there is extraordinary attraction and rasa. In hearing their stories, in chanting their names, in performing their nama-sankirtana, there is wondrous rasa. If you need further guidance after this, please contact us again. Please ask further questions. You have asked a very important question.
I gave you the first part of the answer yesterday. But giving a very long answer at one time is not convenient for the listener either. For this reason, I am continuing the answer today.
Two Types of Engaging the Mind
The mind engages in any activity in two ways:
1. Naturally -- God fashions our prakriti (nature) in such a way that our mind is drawn spontaneously, without any effort, to certain activities. For instance, one person finds joy in acquiring knowledge. Another has a natural interest in running or sports, but not in reading and writing. A third person is attracted to tendencies like gambling or alcohol. All these tendencies are inspired and driven by the God-given prakriti.
2. By seeing the benefit -- Some people think, "Even if my mind does not engage, there is benefit in doing this work." Such people begin doing it, invest time in it, and gradually, upon receiving the benefit, their mind also begins to engage in it.
Engaging the Mind in God
The same principle applies with God. Spontaneous engagement of the mind in God is very rare. Those whose past-life samskaras are pure develop a deep engagement in devotion from childhood itself -- especially in families where there is a tradition of bhakti, satsanga, and honoring saints. But in families where this tradition does not exist, when a child is asked to worship God or meditate, it feels awkward, and the mind does not engage.
Nevertheless, whoever is in this group has, for one reason or another, an interest in God. Therefore, with a little effort and understanding, the mind can certainly be engaged in bhakti or dhyana.
Different Systems of Worship
Many people set up a small space at home, light incense and a lamp. Another member of the same family does not do this puja but finds joy in nama-kirtana or dhyana. The point is that, from among the many systems of worship, one should choose the one in which the mind engages naturally.
Fortunately, in Hindu Dharma there is no single compulsory method. According to different inclinations, many paths are available:
- Karma Yoga -- there is no compulsion of incense-lamp-wick or temple visits. - Dhyana Yoga -- sitting in one place, in one posture, meditating on the Atman or Ishvara. - Jnana Yoga -- deep study, contemplation, reflection, and nididhyasana of the scriptures. Suitable for those who are intellectually capable. - Bhakti Yoga -- centered on love and emotion; incense-lamp-wick is optional; mental worship is also sufficient. - Japa Yoga -- chanting the name of God is the primary sadhana; in all yogas, purification of inner disposition is essential.
There are some additional paths as well, but understanding these five makes the choice easier. Combining them in one's sadhana is also excellent -- indeed, it is the best approach.
You will be gradually introduced to all these paths in this group.
Once again, I shall give a third installment of my answer on this topic.
The concern that the mind does not engage in the worship of God is an extremely sacred and liberating concern. If this concern arises in a person, then light will surely begin to dawn within a few days.
I have already written two installments in response to your question. Today I write one more.
A person's mind engages in an activity when there appears a possibility that some desire of theirs will be fulfilled through that activity. This is a general rule, although there are exceptions to it. If a child does not want to memorize a lesson or the mind is not engaging in it, the mother tempts the child with a toffee: "If you finish this work, I will give you a toffee."
In the same way, by worshipping God or by engaging the mind in the worship of God, many kinds of siddhis come as "toffees."
In the fifteenth chapter of the eleventh Skandha of the Bhagavata Purana, Bhagavan Vishnu's Avatara Shri Krishna told Uddhava about certain extraordinary siddhis that are obtained from the worship of God. I quote the dialogue between Shri Krishna and Uddhava briefly for your benefit.
Bhagavan Shri Krishna says to Uddhava: "O Uddhava! The yogi who brings the senses and pranas under control and steadies the mind in Me -- siddhis come to him of their own accord."
Uddhava inquires: "O Achyuta! By which dharana is which siddhi attained? How many siddhis are there in all?"
The Lord replies: "Eighteen siddhis are described in yoga -- eight are My primary siddhis, and ten arise from the gunas. The eight primary siddhis are: Anima (the power to become minute), Mahima (the power to become vast), Laghima (the power to become weightless), Prapti (the power to obtain anything), Prakamya (the capacity to attain whatever is seen or heard), Shakti-prerana (the power to inspire others), Ishita (the capacity to rule over creation), and Vashita (the capacity to bring the gunas under control).
The ten guna-born siddhis are: freedom from disease, distant hearing and seeing, movement at the speed of thought, assuming any desired form, entering another's body, choosing the time of one's own death at will, sporting with the Devatas, fulfillment of resolve, invincibility of command, knowledge of the three times (past, present, and future), freedom from the pairs of opposites, knowledge of others' minds, rendering fire, water, poison and the like ineffective, and invincibility in battle."
After this, the Lord explains: "Each siddhi is attained through a particular meditation-dharana -- Anima through meditation on the subtle elements, Mahima through meditation on the Mahat Tattva, Laghima through meditation on the atom, mastery over all senses through the Ahankara Tattva, Prakamya through the Sutratma, Ishita through Vishnu as the Lord of Time, Vashita through Turiya Narayana, supreme bliss through Nirguna Brahman, stainless radiance free from the six waves through the Lord of Shvetadvipa, hearing of divine sounds through the Prana in Akasha, subtle vision through fixing the gaze on the Creator, traveling to any desired place through fixing the mind on Vayu, assuming any desired form through mental power, entering another's body, departing from the body by drawing the Prana through the Brahmarandhra and merging it in Brahman, sporting with celestial maidens, fulfillment of resolve, and invincibility of command."
In my previous post, I gave one practical reason for engaging the mind in God. That practical reason was that the worship of God brings many kinds of siddhis. However, an ordinary person does not desire such siddhis. Some serious seekers pursue these siddhis, and for this reason their mind engages in God.
An ordinary person has no interest in assuming a form as minute as an atom, or taking on an enormous body, or traveling through space. Such a person simply needs to fulfill certain common desires -- such as the alleviation of poverty, the blessing of a son if one has none, or the cure of a serious illness.
These common problems can be resolved in two ways: through one's own efforts, and through the grace of God. Sometimes problems are not resolved by efforts alone because a difficult prarabdha is inscribed in one's destiny. In such cases, the worship of God resolves these problems.
In practical experience, many of you must have seen that someone, even after 10 or 15 years of marriage and despite all medical treatments, could not have a son or daughter. That person went to a famous temple, prayed there, and was blessed with a son or daughter. I witnessed this happening with my own uncle during my childhood. You must also have seen and heard that someone contracted a grave illness, an incurable disease, and through the worship of God or by going to a siddha peetha and praying there, that illness was cured. I saw this happen with my grandfather during my childhood when he developed throat cancer, which was then cured. A man who could not have a son was advised by someone to listen to the recitation of the Harivamsha Purana, and he was blessed with a son. By writing "Ram Ram" in red ink in a mathematics notebook, the father of a friend of mine was freed from an incurable disease like Parkinson's.
Witnessing these events in childhood itself deepened my faith in God. Such things commonly occur in the experience of many people. Those in whose experience they have not yet occurred -- they too will experience them in the future.
The point is that if one experiences that the worship of God also resolves some worldly problems, then too the mind begins to engage in the worship of God.
But these are very small benefits of practicing devotion to God.
However, one thing needs to be understood: in this cycle of rebirth, there is no birth in which there is no suffering. And these sufferings are of many kinds. This very cycle of rebirth is called "Bhavasagara" (the ocean of worldly existence), in which the jiva (individual soul) keeps sinking and surfacing. "Bhava" means "becoming" -- becoming again and again, being born again and again. If there is birth, there will also be suffering. Therefore, arranging that birth does not occur should be the highest priority. This is the science of Adhyatma (spirituality). The cycle of birth and death can be stopped through the worship of God, and this is called "Moksha."
In truth, serious people worship God for this Moksha alone. Understanding this -- understanding it with gravity -- one should engage the mind in the worship of God. Hari Sharanam.