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In Apara Bhakti the devotee is a novice. He observes rituals and ceremonies. He rings bells, applies sandal-paste to the Murthi and offers flowers, Arghya, Naivedya etc.  

In Apara Bhakti the devotee is a novice. He observes rituals and ceremonies. He rings bells, applies sandal-paste to the Murthi and offers flowers, Arghya, Naivedya etc.  

Para Bhakti is Nirguna Bhakti which is free from the three Gunas (Sattva, Rajas and Tamas). It is the spontaneous, unbroken flow of pure love towards the Supreme Being. It is Ahaituki (free from any sort of motive) and Avyavahita (uninterupted devotion towards the Supreme). Thus, it is said that the Prema of this type of devotee flows like oil in one continuous current. This type of devotee does not care for divine Vibhutis even if they are offered. He does not want even Kaivalya Mukti or absolute independence. All he wants is pure divine love and an opportunity to serve the lotus feet of the Supreme and a constant vision of Him.

Para Bhakti is Nirguna Bhakti which is free from the three Gunas (Sattva, Rajas and Tamas). It is the spontaneous, unbroken flow of pure love towards the Supreme Being. It is Ahaituki (free from any sort of motive) and Avyavahita (uninterrupted devotion towards the Supreme). Thus, it is said that the Prema of this type of devotee flows like oil in one continuous current. This type of devotee does not care for divine Vibhutis even if they are offered. He does not want even Kaivalya Mukti or absolute independence. All he wants is pure divine love and an opportunity to serve the lotus feet of the Supreme and a constant vision of Him.

Also, a devotee at the stage of Para Bhakti is all-embracing and all-inclusive. He has cosmic love or Visvaprema. The whole world is Brindavana for him. He does not visit temples for worship. He sees his Ishta devata everywhere. He has equal vision. He has no hatred for any object. He welcomes snakes, pain, disease and suffering as messengers of the Supreme. His mind is ever fixed at the lotus feet of the Supreme. In fact, Para Bhakti is the highest culminating point in devotion. Namdev, Tukaram, Tulsidas, etc. had Para Bhakti.

Also, a devotee at the stage of Para Bhakti is all-embracing and all-inclusive. He has cosmic love or Visvaprema. The whole world is Brindavana for him. He does not visit temples for worship. He sees his Ishta devata everywhere. He has equal vision. He has no hatred for any object. He welcomes snakes, pain, disease and suffering as messengers of the Supreme. His mind is ever fixed at the lotus feet of the Supreme. In fact, Para Bhakti is the highest culminating point in devotion. Namdev, Tukaram, Tulsidas, etc. had Para Bhakti.

The simple-hearted cow-maids of Brindavana and Mira had Ragatmika Bhakti. Though Mira was a Rani, she never cared for the opinion of the public. When she was under intoxication of Krishna Prema, she danced. Ordinary people and even bhaktas were unable to gauge the depth of her unbounded love for Shri Krishna. When in her devotional song she says, “I have none else for me besides my Giridhara Gopala”, it bespeaks clearly of the exalted state of her heart that was deeply saturated with the nectar of devotion towards Shri Krishna.

The simple-hearted cow-maids of Brindavana and Mira had Ragatmika Bhakti. Though Mira was a Rani, she never cared for the opinion of the public. When she was under intoxication of Krishna Prema, she danced. Ordinary people and even bhaktas were unable to gauge the depth of her unbounded love for Shri Krishna. When in her devotional song she says, “I have none else for me besides my Giridhara Gopala”, it bespeaks clearly of the exalted state of her heart that was deeply saturated with the nectar of devotion towards Shri Krishna.

* '''सकाम्यभक्तिः निष्काम्यभक्तिः च । Sakamya and Nishkamya Bhakti.'''

* '''सकाम्यभक्तिः निष्काम्यभक्तिः च । Sakamya and Nishkamya Bhakti.'''

Showing devotion to the Supreme for getting riches, son or for removal of sufferings from diseases is Sakamya Bhakti. However, Sakamya Bhakti eventually terminates in Nishkamya Bhakti. For example, the boy Dhruva had Sakamya Bhakti. It was for getting dominance that he retired into the forests on the advice of his mother in the beginning. It was only later on that he developed Nishkamya Bhakti when, after he had Darshan of Hari, all his desires melted away.

Showing devotion to the Supreme for getting riches, son or for removal of sufferings from diseases, etc. is Sakamya Bhakti. However, Sakamya Bhakti eventually terminates in Nishkamya Bhakti. For example, the boy Dhruva had Sakamya Bhakti. It was for getting dominance that he retired into the forests on the advice of his mother in the beginning. It was only later on that he developed Nishkamya Bhakti when, after he had Darshan of Hari, all his desires melted away.

However, Prahlada is an example of a bhakta who had Nishkamya Bhakti from the very beginning. In fact, Prahlada later on meditated on his own Self as Shri Hari. This is an advanced stage of devotion called Abheda Bhakti.   

However, Prahlada is an example of a bhakta who had Nishkamya Bhakti from the very beginning. In fact, Prahlada later on meditated on his own Self as Shri Hari. This is an advanced stage of devotion called Abheda Bhakti.   

To oscillate between loving the Supreme Being and loving one's family and property is known as Vyabhicharini Bhakti. While, loving the Supreme Being alone for ever and ever is called Avyabhicharini Bhakti.  

To oscillate between loving the Supreme Being and loving one's family and property is known as Vyabhicharini Bhakti. While, loving the Supreme Being alone for ever and ever is called Avyabhicharini Bhakti.  

* '''मुख्यभक्तिः गौणभक्तिः च । Mukhya (primary) and Gauna (secondary) Bhakti.'''  

* '''मुख्यभक्तिः गौणभक्तिः च । Mukhya (primary) and Gauna (secondary) Bhakti.'''  

Sandilya also mentions of primary Bliakti and secondary Bhakti. The primary devotion is the attachment to the Lord. It is single-minded devotion. It is one-pointed, whole-hearted devotion to God (Ekanta Bliav). Primary devotion is the principal because others are subservient to it.

Both Maharshi Shandilya as well as Maharshi Narada mention the classification of Bhakti as Primary and secondary Bhakti. Shandilya mentions that primary devotion is the attachment to the Lord. It is single-minded devotion. It is one-pointed, whole-hearted devotion to God (Ekanta Bliav). Primary devotion is the principal because others are subservient to it. While Narada elaborates that secondary devotion is of three kinds according to Sattwa, Rajas and Tamas in the devotee. Or it is of three kinds according as the devotees are the distressed (Artha), the seeker after knowledge (Jignasti) and the selfish (Arthartha).

 

Narada, also classifies Bhakti into two kinds, primary and secondary. Secondary devotion is of three kinds according to Sattwa, Rajas and Tamas in the devotee. Or it is of three kinds according as the devotees are the distressed (Artha), the seeker after knowledge (Jignasti) and the selfish (Arthartha).

* '''सात्त्विकभक्तिः राजसिकभक्तिः तामसिकभक्तिः च । Sattvika, Rajasika and Tamasika Bhakti.'''

* '''सात्त्विकभक्तिः राजसिकभक्तिः तामसिकभक्तिः च । Sattvika, Rajasika and Tamasika Bhakti.'''

All these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. He worships the Supreme to please Him, destroy Vasanas etc. In Rajasika Bhakti, the quality of Rajas predominates in the devotee. He worships the Supreme to get estates, wealth, name and fame. In Tamasika Bhakti, the quality of Tamas predominates in the devotee. He is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. To worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means in Tamasika Bhakti. For example, When the thief prays saying, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts”, it is Tamasika Bhakti.

All these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. He worships the Supreme to please Him, destroy Vasanas etc. In Rajasika Bhakti, the quality of Rajas predominates in the devotee. He worships the Supreme to get estates, wealth, name and fame. In Tamasika Bhakti, the quality of Tamas predominates in the devotee. He is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. To worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means in Tamasika Bhakti. For example, When the thief prays saying, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts”, it is Tamasika Bhakti.