4,657
edits
Changes
Jump to navigation
Jump to search
Line 78:
Line 78: − + + + + − + + + + + + + + +
Adding content with reference - to be edited
Not resisting His will like Bhishma in the Mahabharata. Even when the Lord was advancing towards him, to kill him, he said, 'Come ! O Lord of the deities ! Come, O refuge of this world ! Obeisance to you. Armed with Your bow, mace and sword, put an end to my life, by forcibly drawing me down from the chariot, in this vast and fierce war.<ref name=":1" /><blockquote>एह्येहि देवेश जगन्निवास नमोऽस्तु ते शार्ङ्गगदासिपाणे । प्रसह्य मां पातय लोकनाथ। रथादुदग्राद्भुतशौर्यसङ्ख्ये ||५९.९६.९६॥<ref>Mahabharata, Bhishma Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-06-%E0%A4%AD%E0%A5%80%E0%A4%B7%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref></blockquote><blockquote>''ehyehi deveśa jagannivāsa namo'stu te śārṅgagadāsipāṇe । prasahya māṁ pātaya lokanātha। rathādudagrādbhutaśauryasaṅkhye ||59.96.96॥''</blockquote>In fact, the commentator Svapneshvara further states that by the word '''ādi''<nowiki/>' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.<ref name=":0" />
Not resisting His will like Bhishma in the Mahabharata. Even when the Lord was advancing towards him, to kill him, he said, 'Come ! O Lord of the deities ! Come, O refuge of this world ! Obeisance to you. Armed with Your bow, mace and sword, put an end to my life, by forcibly drawing me down from the chariot, in this vast and fierce war.<ref name=":1" /><blockquote>एह्येहि देवेश जगन्निवास नमोऽस्तु ते शार्ङ्गगदासिपाणे । प्रसह्य मां पातय लोकनाथ। रथादुदग्राद्भुतशौर्यसङ्ख्ये ||५९.९६.९६॥<ref>Mahabharata, Bhishma Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-06-%E0%A4%AD%E0%A5%80%E0%A4%B7%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref></blockquote><blockquote>''ehyehi deveśa jagannivāsa namo'stu te śārṅgagadāsipāṇe । prasahya māṁ pātaya lokanātha। rathādudagrādbhutaśauryasaṅkhye ||59.96.96॥''</blockquote>In fact, the commentator Svapneshvara further states that by the word '''ādi''<nowiki/>' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.<ref name=":0" />
== पराभक्तिः अपराभक्तिश्च ॥ Para Bhakti and Apara Bhakti ==
== भक्तिक्रमः ॥ Stages in Bhakti ==
=== पराभक्तिः अपराभक्तिश्च ॥ Para Bhakti and Apara Bhakti ===
Para Bhakti or the highest devotion is actually the devotion that arises after the realisation of the Supreme Being.
Para Bhakti or the highest devotion is actually the devotion that arises after the realisation of the Supreme Being.
Apara Bhakti or the lower devotion, also known as Gauni Bhakti is the means thereof. This is of the form of chanting the Lord's name, singing His glories, etc.<ref name=":0" />
Apara Bhakti or the lower devotion, also known as Gauni Bhakti is the means thereof. This is of the form of chanting the Lord's name, singing His glories, etc.<ref name=":0" />
== नवविधाभक्तिः ॥ Navavidha ==
Bhakti is of two kinds, viz., higher Bhakti or Para-Bhakti, and lower Bhakti or ritualistic Bhakti. Ritualistic worship is Vaidhi or Gauni Bhakti. It is formal Bhakti. Vaidhi Bhakti is the lower type of devotion depending on external aids. The mind becomes purer and purer. The aspirant gradually develops love for God through ritualistic worship. He who does ritualistic worship rings bells, adores a Pratika (symbol) or Pratima (image), does Puja with flowers and sandal paste, burns incense, waves light before the image, offers Naivedya or food for God, etc.
Mukhya Bhakti or Para Bhakti is advanced type of devotion. It is higher Bhakti. It transcends all convention. A devotee of this type knows no rule. He does not perform any external worship. He beholds his Lord everywhere, in every object. His heart is saturated with love for God. The whole world is Vrindavana for him. His state is ineffable. He attains the acme of bliss. He radiates love, purity and joy wherever he goes and inspires all who come in contact with him.
The aspirant who worships the idol in the beginning beholds the Lord everywhere and develops Para Bhakti. From Vaidhi Bhakti, he passes on to Ragatmika Bhakti or Prema Bhakti. He beholds the whole world as the Lord. The ideas of good and bad, right and wrong, etc., vanish. He sees the Lord in a rogue, dacoit, cobra, scorpion, ant, dog, tree, log of wood, block of stone, sun, moon, stars, fire, water, earth, etc. His vision or experience baffles description. Glory to such exalted Bhaktas who are veritable Gods on earth, who live to lift others from the quagmire of Samsara and save them from the clutches of death!
Hinduism leads the aspirants gradually from material images to mental images, from the diverse mental-images to the one Personal God, and from the Personal God to the Impersonal Absolute or the Transcendental Nirguna Brahman.<ref>Swami Sivananda (1999), [https://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
=== नवविधाभक्तिः ॥ Navavidha ===
श्रवणं कीर्त्तनं विष्णोः स्मरणं पादसेवनम्। अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ।
श्रवणं कीर्त्तनं विष्णोः स्मरणं पादसेवनम्। अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ।