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Introduction
Maharshi Panini, the revered propounder of Sanskrit Grammar, has deciphered the exact meaning of Bhakti. The term ‘Bhakti‘ is derived from its root ‘Bhaj Sevayam‘ suffixed with ‘Lyut‘. It means to follow the teachings of Ishwara as stated in Vedas and elaborated or added to by Rishis. The theme of Bhakti Yoga was at its peak during the Vedic Period, as mentioned in the Vedas and Vedic Literature.
“Yunjate Mana Uta Yunjate Dhiyo Vipraviprasya Bruhato Vipashchitah
Vihotra Dadhe Vayunavideka Inmahee Devasya Savituh Paritushtati“ [Rig.-5.81.1].
Meaning: “Enlightened sages concentrate their mind and senses and meditate on the Infinite, Omniscient and Vibrant Omnipresence of the divinity who alone as sole power and ruler knows and governs all the laws and ways and facts of Existence and watches, rules and dispenses the karma of yajakas and others. Great indeed is the glory, and high the Praise of Savita, Lord of life and self-refulgent giver of light”.
Thus, the highest and the ultimate form of Bhakti – that is leading a life in accordance with Iswara’s command or order, only is worthwhile and leads to Moksha!
Why Should One Have Bhakti Towards Iswara?
1- To attain, experience, and enjoy everlasting overall wellbeing.
2- To protect oneself from performing sinful actions and focusing on virtuous deeds.
3- To lead a life in accordance with Dharma, Nyaya, Prema, Satya, and Jnana.
4- To fulfill Iswara’s one and only with that ‘Jivatma‘ may attain Mukti.
5- To give the supreme position to Iswara/God in our lives, so that we can live life under Iswara’s precept.
The term ‘Bhakti‘, which means Seva, has its roots in the word ‘Bhaj Sevayam‘. In this context, Seva is derived from the root word ‘Sebari Sevane‘ to imbibe. Commonly, people misinterpret seva as doing all sorts of philanthropic activities like helping the needy, keeping the society clean, giving donations, and likewise but Maharshi Panini has deciphered that actual meaning of Bhakti [Seva], as living life in accordance with what Iswara has stated in the Vedas. Bhakti is defined by Maharshi Panini, is the highest form of Seva one can perform for Iswara!
Narada Bhakti Sutra [NBS] is a premier treatise on the nature of Bhakti that emphasizes the connection between Bhakti and Prema and treats the age-old mystery about the nature of unconditional love in an original fashion.
Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride, and arrogance. It infuses joy, divine ecstasy, bliss, peace, and knowledge. All cares, worries and anxieties, fears, mental torments, and tribulations vanish entirely. The devotee gets freedom from the cycle of birth and death. He attains the immortal abode of everlasting peace, bliss, and knowledge.
Pancha Mahabhavas Of Bhakti
1- Dasya Bhava: It is the total surrendering Bhava of a servant to his master, a Shishya to his Guru. An example of this type of Bhakti is Hanuman’s Bhakti for Rama.
2- Madhura Bhava: It is the love between husband and wife or lovers. An example of this form of Bhakti is Meera’s Prem for Krishna.
3- Vatsalya Bhava: Unconditional mother’s love for her child, and a child’s total surrender to one’s mother. E.g. Yashoda’s Bhakti for Krishna.
4- Sakhya Bhava: It is the Bhava of friendship and love between friends. Sudhama’s friendship with Krishna got transformed into the higher form of Bhakti.
5- Shanta Bhava: It is a steady, serene, peaceful feeling without any perturbance such as Yudhishthira’s great Shanta Bhava.
Navavidha Bhakti Of Shrimadbhagwadapurana
According To Shrimad Bhagvad Purana:
Sravanam Keertanam Vishnoh Smaranam Padasaevanam,
Archanam Vandanam Dasyam Sakhyamatmanivaedanam.
Iti Pumsarpitavishnau Bhaktischaennavalakshana,
[ Sreemadbhagavata Puranam- 7.5.23 ]
1- Hear [ Sravanam ] is hearing about Ishwara. One must always hear about Ishwara when he is reading, recalling, or meditating and understand the meaning. As the result of the constant Sravanam of Ishwar, the devotee will experience oneness with him.
2- Chant [ Keertanam ] is chanting Ishwara’s attributes, character, name, power, glory, etc. with joy and enthusiasm. It is done either solely or in a group as a public prayer. It increases the devotion to Ishwara and becomes a means of promoting and spreading the love of Ishwara.
3- Recollect [ Smaranam ] is remembering the name, majesty, and power of Ishwara.
4- Imbibe [ Padasaevanam ] It means walking Guru’s [ one who has attained Ishwar Sakshatkar ] path by imbibing the virtues of Dharma adhered by the Guru in his own life.
Maharshi Manu, in his famous treatise Manusmriti, has described the ten virtues of Dharma, these are:
“Dhritikshma Damaoasteyam Shaucham Indriyanigarh.
Dhirvidya Satyam Akrodho Dashakam Lakshanam.”
[ Manusmriti – 6.92 ]
The Ten Virtues Of Dharma Are:
1- Dhrti [ Patience ].
2- Kshma [ Forgiveness ].
3- Dama [ Restraining The Mind ].
4- Asteya [ Non-Stealing ].
5- Sauch [ Purity Of Body And Mind ].
6- Indriya-Nigraha [ Restraining The Indriyas (Senses) From Sensual Pleasures ].
7- Dhi [ Intelligence ].
8- Vidya [ Knowledge ].
9- Satya [ Truthfulness ].
10- Akrodha [ Non-anger ].
5- Worship [ Archanam ]: Worshiping Ishwara with the union of Mind, Word, and Deed are called Archana.
6- Prayer [ Vandanam ]: Invocation and listening to legends/discourses pertaining to the Ishwara. Vandana is prayer and prostration.
7- Service [ Dasyam ]: is the Service of Ishwara. In spite of the identity between the soul and Ishwara, the devotee should always consider that he is one of the humblest servants of Ishwara, which enhances the cause of Ishwara-realization.
8- Friendship [ Sakhyam ]: In Sakhya-Bhava devotee treats Ishwara as a friend. To be always with the Ishwara, to treat Him as one’s own dear friend, to be in His company at all times, to love Him as one’s own Self, is Sakhya-Bhava of Bhakti-Marga.
9- Offering [ Atmanivedanam ]: The devotee offers everything to Ishwara, including his body, mind, and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He totally offers himself to Ishwara, which is called Atma Nivaedana.
Navadha Bhakti According To Shri Ramacharitamanas
A Discourse On Bhakti By Bhagwan Shri Ram To Mata Shabari: In Sunderkand of Ramacharitamanas, Bhagwan Shriram describes the Navadha bhakti [ Nine Essentials Of Bhakti ] to Mata Shabari:
Navadha Bhagati Kahau Tohi Pahee, Savadhan Sunu Dharu Man Mahee.
Prathama Bhagati Santanha Kar Sanga, Dusari Rati Mama Katha Prasamga.
The Lord Of The Raghu Clan Answered: ‘O good lady, Listen to my words! Now I tell you the Navadha Bhakti [ Nine Forms Of Devotion ]; please listen attentively and cherish them in your mind. The FIRST in order is Satsanga [ Fellowship With The Saints ] and the SECOND is marked by a fondness for my stories.
Guru Pada Pamkaja Saeva Bhagati Aman,
Chauthi Bhagati Mama Guna Gana Karai Taji Gan,
Following the path of the one’s preceptor [ Guru ] is the THIRD form of Devotion, while the FOURTH type of devotion consists in singing Ishwara’s hymns and listening to my stories with a guileless heart.
Mantra Jap Mama Drdha Bisvasa, Pancama Bhajana So Baed Prakasa,
Chatha Dama Seel Birati Bahu Karama, Nirata Niramtara Sajjana Dharama.
Chanting Ishwara’s name with unwavering faith constitutes the FIFTH form of adoration revealed in the Vedas.
Maharshi Patanjali in his treatise Yogasutra has written: Tasya Vachaka Pranavah [ Y.S.-1.28 ].
Ishwara’s name is Pranava i.e. Aum Tajjapastadarthabhavanam [ Y.S.-1.28 ]. Ishwara’s name should be recited by understanding its meaning. Reciting the syllable Aum fills the Sadhaka with immense positivity and calms the mind from all sorts of vices.
The SIXTH variety consists in the practice of self-control and virtue, desisting from manifold activities, and ever pursuing the course of conduct prescribed for saints.
Satava Sama Mohi Maya Jag Daekha, Motae Samt Adhik Kari Laekha.
Athav Jathalabha Samtosha, Sapanaehu Nahi Daekhai Paradosha.
He who practices the SEVENTH type sees the world full of Ishwara without distinction and considers the saints as even greater than Ishwara.
He who cultivates the EIGHTH type of devotion remains contented with whatever he gets and never thinks of detecting others’ faults even in dreams.
Navama Sarala Sab Sav Calaheena. Mama Bharosa Hiya Harasha Na Deena.
Nava Mahu Ekau Jinha Ke Hoyi. Nari Purusha Sacaracara Koyi.
The NINTH form of devotion demands that one should be honest and straight in one’s dealings with everybody, and should in his heart cherish implicit faith in Ishwara without either exultation or depression.
The Real Form Of Ishwara: The real Ishwara is Nirguna. Ishwara cannot be seen by eyes, Ishwara makes your eyes see things. Similarly, He is the ear of the ears, the mind of the mind i.e. we cannot hear the voices of the Ishwara because even your ears get their capacity and power to hear from the source, Brahman. Therefore the real Ishwara, Brahma is Nirguna: with no shape, form, or attributes. All other so-called Ishwaras are nothing but constructs of your mind, creations of the imagination of your mind.
The Upanishad states “There the Manas, Buddhi, Speech and even the Prana subside, there is no movement whatsoever. And once that happens fully, there is no question of return. Once that process is complete, this body is also left.”
Na Sa Punarvartate Na Sa Punarvartateti.
It says prana has subsided and silenced itself. Manas, Buddhi, Citta, all get totally silenced. This deep silence is the abode of all bliss, knowledge, creativity, and freedom one can achieve in the path of Bhakti, which culminates in Nirvikalpa Samadhi.
Concept Of Para Bhakti
Sarvadharmnparityajya Mamekan Sarana Vraja.
Aham Tva Sarvapapebhyo Mokayami Ma Sucam. [ S.B.G.- 18.66 ]
Renounce all Dharmas and take refuge in Ishwara alone. Ishwara shall liberate you from all sins, grieve not. Relinquish all the powers which just appear and vanish in the path of Bhakti and help to conquer and gain mastery over the siddhis. What comes by practice becomes a natural quality as we continue. Just as we all think creatively, the great Bhaktas possess mastery over these Siddhis. The process of detachment or vairagya brings the Bhaktas to greater heights.
The paradox in life is the less we want the more we get” “when all desires are gone, we get all desires fulfilled”. Desiring is contracting, and “Contraction Is Death“, said Swami Vivekananda. In attachment to Ishwara, is the detachment to worldly desires. A great Bhakta surrenders everything to Ishwara. And Ishwara blesses him with all that he wants. But the Bhakta wants nothing but Ishwara. This is called Para Bhakti. He knows, perceives, and lives in that awareness of the all-pervasive existence of Ishwara.
“Ishwara pervades everything of the creation” as quoted by the Uopaniad, becomes a living reality.
The qualities of a Para Bhakta have been described in the twelfth chapter of Bhakti yoga in Bhagavadgita. The key quality which characterizes such adepts in the Bhakti path, possesses a tremendous love for all. The beaming effulgence of love sanctifies the surroundings, disciples, and even the wicked. To them, success and failure in life, pain, and pleasure are all Prasda from Ishwara. The unshakable conviction in the ways of Ishwara leaves no iota of selfishness in them, nor desire for name, fame or money, or sensual enjoyment.
In Para Bhakti, that is Bhakti of the highest order, is the total immersion of oneself to live in all-pervasive blissful awareness until the time of departure comes. Life is like a burnt-up rope, unable to create further imprints of bondage, even though such great masters live and serve as ordinary human beings. The individual consciousness merging with Brahma, the Eternal as the Body is either left back on earth or diffused into the infinite called Videha Mukti.
Types Of Bhakta
There are four types of Bhaktas described in the Shrimad Bhagavad Gita:
Chaturvidha Bhajantae Mam Janah Sukrtinorjuna,
Arto Jijnasurartharthee Jnanee Cha Bharatarshabha [ S.B.G.-7.16 ]
They Are:
1- Arta [ Distressed One ]
2- Jijnasu [ Inquisitive One ]
3- Artharthee [ Desirer Of Wealth ]
4- Jnani [ One Who Is In Search Of Absolute Knowledge ].
Qualities Of A Bhakta
One who is not envious, but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and has equal mind both in happiness and in distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence is in agreement with Ishwara – he is very dear to Ishwara.
That devotee of Ishwara who is a desire less, pure, expert, free from worry, free from agitation, unconcerned with any mundane [ related to desires ] endeavor is very dear to Ishwara.
One who grasps neither pleasure nor grief, who neither grieves nor desires and who renounces both auspicious and inauspicious things, that devotee is very dear to Ishwara.
One who has equal feeling with his friends as well as enemies, who are equipoised in honor and dishonor, heat and cold, happiness and distress, is very dear to Ishwara.
One who is silent even when he is praised or reputed, satisfied with whatever comes on its own accord, not attached to domestic life, fixed in determination and engagement in devotional service is very dear to Ishwara.
Kirtan, the practice of chanting, is perhaps the most important technique in Bhakti Yoga and is considered the primary ingredient. Kirtan is also referred to as Sankirtan, Kirtan, Bhajan chanting, sacred chants, or yoga chants. This style of devotional remembrance uses call and response singing to engross the mind in devotion. Kirtan brings relief to the mind and body. Chanting is an aid in meditation that helps us channel our devotional feelings. The sound of the Kirtan also helps to eliminate any external disturbances in our environment that may be a distraction to our meditation.
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