Changes

== व्युत्पत्तिः ॥ Etymology ==

== व्युत्पत्तिः ॥ Etymology ==

The term Bhakti comes from the root ‘भज्’ which means “to be attached to the Supreme.”<ref name=":9" /> Enumerating on the genesis of the term 'Bhakti', Vachaspatyam<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AD Vachaspatyam], see भक्ति |</ref> says, भज् - सेवायाम् आराधनायाम् । ''bhaj - sevāyām ārādhanāyām ।''

The term Bhakti comes from the root ‘भज्’ and refers to “the attachment to the Supreme.”<ref name=":9" /> Enumerating on the genesis of the term 'Bhakti', Vachaspatyam<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AD Vachaspatyam], see भक्ति |</ref> says, भज् - सेवायाम् आराधनायाम् । ''bhaj - sevāyām ārādhanāyām ।''

Shabdakalpadruma<ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AD Shabdakalpadruma], see भक्तिः |</ref> quotes the definition of Bhakti as given in the Shandilya Bhakti Sutras. It says, <blockquote>अथातो भक्तिजिज्ञासा । सा परानुरक्तिरीश्वरे । ''athāto bhaktijijñāsā । sā parānuraktirīśvare ।''</blockquote>Meaning: Now, therefore, an enquiry into the Doctrine of Devotion. It is the highest love for Ishvara.

Shabdakalpadruma<ref>[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AD Shabdakalpadruma], see भक्तिः |</ref> quotes the definition of Bhakti as given in the Shandilya Bhakti Sutras. It says, <blockquote>अथातो भक्तिजिज्ञासा । सा परानुरक्तिरीश्वरे । ''athāto bhaktijijñāsā । sā parānuraktirīśvare ।''</blockquote>Meaning: Now, therefore, an enquiry into the Doctrine of Devotion. It is the highest love for Ishvara.

While the Narada Bhakti Sutras explain Bhakti as follows:<blockquote>सा त्वस्मिन् परमप्रेमरूपा ॥२॥ अमृतस्वरूपा च ॥३॥ यल्लब्ध्वा पुमान् सिद्धो भवत्यमृतो भवति तृप्तो भवति ॥४॥ </blockquote><blockquote>यत् प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति ॥५॥ यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति ॥‍६॥</blockquote><blockquote>''sā tvasmin paramapremarūpā ॥2॥ amr̥tasvarūpā ca ॥3॥ yallabdhvā pumān siddho bhavatyamr̥to bhavati tr̥pto bhavati ॥4॥'' </blockquote><blockquote>''yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati ॥5॥'' ''yajjñātvā matto bhavati stabdho bhavati ātmārāmo bhavati ॥‍6॥''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being). It is of the nature of nectar. By attaining that (Bhakti) a person becomes successful, immortal and satisfied. Having obtained that (Bhakti) one does not desire anything else, doesn't lament or loathe anything, doesn't revel in things, nor becomes fervent.<ref>Nandlal Sinha (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref>By knowing that (Bhakti) one becomes ecstatic (with joy), quiet and happy in one's own Self.<ref name=":9" />

While the Narada Bhakti Sutras explain Bhakti as follows:<blockquote>सा त्वस्मिन् परमप्रेमरूपा ॥२॥ अमृतस्वरूपा च ॥३॥ यल्लब्ध्वा पुमान् सिद्धो भवत्यमृतो भवति तृप्तो भवति ॥४॥ </blockquote><blockquote>यत् प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति ॥५॥ यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति ॥‍६॥</blockquote><blockquote>''sā tvasmin paramapremarūpā ॥2॥ amr̥tasvarūpā ca ॥3॥ yallabdhvā pumān siddho bhavatyamr̥to bhavati tr̥pto bhavati ॥4॥'' </blockquote><blockquote>''yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati ॥5॥'' ''yajjñātvā matto bhavati stabdho bhavati ātmārāmo bhavati ॥‍6॥''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being). It is of the nature of nectar. By attaining that (Bhakti) a person becomes successful, immortal and satisfied. Having obtained that (Bhakti) one does not desire anything else, doesn't lament or loathe anything, doesn't revel in things, nor becomes fervent.<ref>Nandlal Sinha (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref>By knowing that (Bhakti) one becomes ecstatic (with joy), quiet and happy in one's own Self.<ref name=":9" />

Thus, Bhakti is marked by certain essential characteristics that is unanimously agreed upon by all devotees. Though some give prominence to certain indications while others to certain other marks, there is no fundamental difference in the essence. The Narada Bhakti Sutras enlist the signs of devotion as described by various rshis in their exposition of Bhakti as follows: <blockquote>पूजादिष्वनुराग इति पाराशर्यः ॥१६॥ ''pūjādiṣvanurāga iti pārāśaryaḥ ॥16॥''</blockquote>Puja refers to worship of the Supreme Being and Anuraga is intense attachment. Therefore, according to the disciples of Parashara, intense attachment to the worship of the Supreme is characteristic of devotion. Just as is seen in the prayer of Prahlada in the Vishnu Purana (1.20.19)<ref name=":2" /> mentioned above. <blockquote>कथादिष्विति गर्गः ॥१७॥ ''kathādiṣviti gargaḥ ॥17॥''</blockquote>According to Garga, the mark of devotion is attachment to hearing the praises and greatness of the Supreme. In fact, it is the hearing of praises and greatness of the Supreme that inspires one to take to the spiritual path. And then, one realises the Supreme just like Parikshita who realised the Supreme by hearing of His glories from Shukadeva. <blockquote>आत्मरत्यविरोधेनेति शाण्डिल्यः ॥१८॥ ''ātmaratyavirodheneti śāṇḍilyaḥ ॥18॥''</blockquote>The Supreme Being is an embodiment of Bliss. The devotee who always dwells in the Supreme must enjoy the bliss of the Supreme. Therefore, according to the opinion of Shandilya, the sign of devotion is a constant feeling of Bliss in the Self. That is why, there is always a divine aura and bloom in the face of a devotee. Their eyes sparkle and glitter with Divine effulgence. Even those who surround the devotee experience this bliss, because the devotee radiates joy all around. Consequently, if a devotee is always morose, unhappy, cheerless and irritable, there is surely some error in his sadhana. Because, Ananda is a very important sign of devotion. In fact, it is a fundamental sign of a Jivanmukta too.<blockquote>नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति ॥१९॥ ''nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti ॥19॥''</blockquote>And according to Narada, the sign of devotion is surrendering all actions to the Supreme and feeling severe grief in forgetting Him. This feeling is called Viraha-agni (pain from separation of the Supreme). It breaks the heart of the devotee and can hardly be described in words. Rather, it has to be felt. Just as it was exhibited by Mira and the Gopis of Brindavana.

Thus, Bhakti is marked by certain essential characteristics that is unanimously agreed upon by all devotees. Though some give prominence to certain indications while others to certain other marks, there is no fundamental difference in the essence. The Narada Bhakti Sutras enlist the signs of devotion as described by various rshis in their exposition of Bhakti as follows: <blockquote>पूजादिष्वनुराग इति पाराशर्यः ॥१६॥ ''pūjādiṣvanurāga iti pārāśaryaḥ ॥16॥''</blockquote>Puja refers to worship of the Supreme Being and Anuraga is intense attachment. Therefore, according to the disciples of Parashara, intense attachment to the worship of the Supreme is characteristic of devotion. Just as is seen in the prayer of Prahlada in the Vishnu Purana (1.20.19)<ref name=":2" /> mentioned above. <blockquote>कथादिष्विति गर्गः ॥१७॥ ''kathādiṣviti gargaḥ ॥17॥''</blockquote>According to Garga, the mark of devotion is attachment to hearing the praises and greatness of the Supreme. In fact, it is the hearing of praises and greatness of the Supreme that inspires one to take to the spiritual path. And then, one realises the Supreme just like Parikshita who realised the Supreme by hearing of His glories from Shukadeva. <blockquote>आत्मरत्यविरोधेनेति शाण्डिल्यः ॥१८॥ ''ātmaratyavirodheneti śāṇḍilyaḥ ॥18॥''</blockquote>The Supreme Being is an embodiment of Bliss. The devotee who always dwells in the Supreme must enjoy the bliss of the Supreme. Therefore, according to the opinion of Shandilya, the sign of devotion is a constant feeling of Bliss in the Self. That is why, there is always a divine aura and bloom in the face of a devotee. Their eyes sparkle and glitter with Divine effulgence. Even those who surround the devotee experience this bliss, because the devotee radiates joy all around. Consequently, if a devotee is always morose, unhappy, cheerless and irritable, there is surely some error in his sadhana. Because, Ananda is a very important sign of devotion. In fact, it is a fundamental sign of a [[Jivanmukta (जीवन्मुक्तः)|Jivanmukta]] too.<blockquote>नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति ॥१९॥ ''nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti ॥19॥''</blockquote>And according to Narada, the sign of devotion is surrendering all actions to the Supreme and feeling severe grief in forgetting Him. This feeling is called Viraha-agni (pain from separation of the Supreme). It breaks the heart of the devotee and can hardly be described in words. Rather, it has to be felt. Just as it was exhibited by Mira and the Gopis of Brindavana.

The Gopis surrendered all their actions at the lotus feet of Shri Krishna. They experienced acute agony even if they missed His presence for a second. With their minds absorbed in Krishna, they rushed forth when they heard His sweet, melodious flute, leaving their houses and house chores half-way, without taking notice of each other. And when Krishna disappeared, they went around asking the trees, creepers, the earth and the deer if they had seen Him. Such is the heights of Vyakulata exhibited by the devotees at the slightest chance of separation from the (thoughts of) supreme. However, this mark of devotion does not in any way contradict the sign of a constant feeling of Bliss in the Self. For, an advanced bhakta, who always rests in the Supreme, has no Viraha and is thus, always in divine bliss.<ref name=":9" />

The Gopis surrendered all their actions at the lotus feet of Shri Krishna. They experienced acute agony even if they missed His presence for a second. With their minds absorbed in Krishna, they rushed forth when they heard His sweet, melodious flute, leaving their houses and house chores half-way, without taking notice of each other. And when Krishna disappeared, they went around asking the trees, creepers, the earth and the deer if they had seen Him. Such is the heights of Vyakulata exhibited by the devotees at the slightest chance of separation from the (thoughts of) supreme. However, this mark of devotion does not in any way contradict the sign of a constant feeling of Bliss in the Self. For, an advanced bhakta, who always rests in the Supreme, has no Viraha and is thus, always in divine bliss.<ref name=":9" />

One cannot entirely separate Bhakti and Jnana. When Bhakti matures, it becomes transmuted into Jnana and Jnana in turn intensifies Bhakti. People think that study of [[Vedanta (वेदान्तः)|Vedanta]] fades away Bhakti. It is not so. The study of Vedanta is rather, an auxiliary to increase and develop one’s devotion. The Narada Bhakti Sutra quotes various opinions regarding the relationship between Bhakti and Jnana. It says, <blockquote>तस्या ज्ञानमेव साधनमित्येके ॥२८॥ अन्योन्याश्रयत्वमित्यन्ये ॥२९॥</blockquote><blockquote>''tasyā jñānameva sādhanamityeke ॥28॥'' ''anyonyāśrayatvamityanye ॥29॥''</blockquote>Some say that knowledge is a means to the attainment of devotion. While some others say that there is a mutual dependence between devotion and knowledge.   

One cannot entirely separate Bhakti and Jnana. When Bhakti matures, it becomes transmuted into Jnana and Jnana in turn intensifies Bhakti. People think that study of [[Vedanta (वेदान्तः)|Vedanta]] fades away Bhakti. It is not so. The study of Vedanta is rather, an auxiliary to increase and develop one’s devotion. The Narada Bhakti Sutra quotes various opinions regarding the relationship between Bhakti and Jnana. It says, <blockquote>तस्या ज्ञानमेव साधनमित्येके ॥२८॥ अन्योन्याश्रयत्वमित्यन्ये ॥२९॥</blockquote><blockquote>''tasyā jñānameva sādhanamityeke ॥28॥'' ''anyonyāśrayatvamityanye ॥29॥''</blockquote>Some say that knowledge is a means to the attainment of devotion. While some others say that there is a mutual dependence between devotion and knowledge.   

In fact, Shiva in the Shiva Purana says that there is no difference between devotion and perfect knowledge. A person who is engrossed in devotion enjoys perpetual happiness. And perfect knowledge never descends in a vicious person averse to devotion.<ref name=":11">[https://archive.org/details/SivaPuranaJ.L.ShastriPart1/page/n385/mode/2up The Siva Purana (Part 1)], Delhi: Motilal Banarsidass Publishers Pvt. Ltd.</ref>  <blockquote>भक्तौ ज्ञाने न भेदो हि तत्कर्तुस्सर्वदा सुखम् ।। विज्ञानं न भवत्येव सति भक्तिविरोधिनः ।। २.२.२३.१६ ।।<ref name=":12">Shiva Purana, Samhita 2 (Rudra Samhita), Khanda 2 (Sati Khanda), [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A8_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8_(%E0%A4%B8%E0%A4%A4%E0%A5%80%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A9 Adhyaya 23]</ref></blockquote><blockquote>''bhaktau jñāne na bhedo hi tatkartussarvadā sukham ।। vijñānaṁ na bhavatyeva sati bhaktivirodhinaḥ ।। 2.2.23.16 ।।''</blockquote>[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] defines Bhakti as devotion to [[Atman (आत्मन्)|Atman]]. For, the same Nirguna Brahman of Advaita Vedanta manifests with a little [[Maya (माया)|Maya]] in a corner as Saguna Brahman for the pious worship of His devotees. Ishwara is His taṭastha lakṣaṇa only. Thus, to think that a Jnani is a dry man and has no devotion is a sad mistake. Rather, the one who has knowledge of Vedanta is steady, firm and well established in his devotion. Therefore, Bhakti and Jnana are like the two wings of a bird that help one to fly towards Brahman, the summit of Mukti.  

In fact, the Shiva Purana says that there is no difference between devotion and perfect knowledge. A person who is engrossed in devotion enjoys perpetual happiness. And perfect knowledge never descends in a vicious person averse to devotion.<ref name=":11">[https://archive.org/details/SivaPuranaJ.L.ShastriPart1/page/n385/mode/2up The Siva Purana (Part 1)], Delhi: Motilal Banarsidass Publishers Pvt. Ltd.</ref>  <blockquote>भक्तौ ज्ञाने न भेदो हि तत्कर्तुस्सर्वदा सुखम् ।। विज्ञानं न भवत्येव सति भक्तिविरोधिनः ।। २.२.२३.१६ ।।<ref name=":12">Shiva Purana, Samhita 2 (Rudra Samhita), Khanda 2 (Sati Khanda), [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%BF%E0%A4%B5%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE_%E0%A5%A8_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE)/%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83_%E0%A5%A8_(%E0%A4%B8%E0%A4%A4%E0%A5%80%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83)/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8%E0%A5%A9 Adhyaya 23]</ref></blockquote><blockquote>''bhaktau jñāne na bhedo hi tatkartussarvadā sukham ।। vijñānaṁ na bhavatyeva sati bhaktivirodhinaḥ ।। 2.2.23.16 ।।''</blockquote>[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] defines Bhakti as devotion to [[Atman (आत्मन्)|Atman]]. For, the same Nirguna Brahman of Advaita Vedanta manifests with a little [[Maya (माया)|Maya]] in a corner as Saguna Brahman for the pious worship of His devotees. Ishwara is His taṭastha lakṣaṇa only. Thus, to think that a Jnani is a dry man and has no devotion is a sad mistake. Rather, the one who has knowledge of Vedanta is steady, firm and well established in his devotion. Therefore, Bhakti and Jnana are like the two wings of a bird that help one to fly towards Brahman, the summit of Mukti.  

To elaborate further, it is well-known that Maharshi Veda Vyasa wrote the Mahabharata and yet was not satisfied in his heart of hearts. He was quite uneasy and restless. Then [[Narada (नारदः)|Narada]] came to his rescue and said, “You will have to write a book that deals with Krishna-Prema and the Lilas of Bhagavan Krishna. Only then will you have peace of mind.” Maharshi Vyasa then wrote the Bhagavata Purana that over brims with Bhakti Rasa and Kirtana of Hari. Rishis studied the Bhagavata and held Kathas in a lonely forest in the vicinity of Shukadeva's hermitage. [[Shukadeva (शुकदेव)|Shukadeva]] was very much attracted towards the Katha and directly proceeded to his father, Veda Vyasa, to study the Bhagavata under him. Shukadeva was a perfect Jnani absorbed in his Brahmanishtha. However, he came down from his heights, taught Bhagavata to Raja Parikshit and preached devotion. From this incident, it is quite clear that devotion and Jnana are inseparable. And as mentioned previously, it is these very Jnanis who are referred to as the greatest bhaktas in the Bhagavad Gita by Shri Krishna.<ref name=":9" />

To elaborate further, it is well-known that Maharshi Veda Vyasa wrote the Mahabharata and yet was not satisfied in his heart of hearts. He was quite uneasy and restless. Then [[Narada (नारदः)|Narada]] came to his rescue and said, “You will have to write a book that deals with Krishna-Prema and the Lilas of Bhagavan Krishna. Only then will you have peace of mind.” Maharshi Vyasa then wrote the Bhagavata Purana that over brims with Bhakti Rasa and Kirtana of Hari. Rishis studied the Bhagavata and held Kathas in a lonely forest in the vicinity of Shukadeva's hermitage. [[Shukadeva (शुकदेव)|Shukadeva]] was very much attracted towards the Katha and directly proceeded to his father, Veda Vyasa, to study the Bhagavata under him. Shukadeva was a perfect Jnani absorbed in his Brahmanishtha. However, he came down from his heights, taught Bhagavata to Raja Parikshit and preached devotion. From this incident, it is quite clear that devotion and Jnana are inseparable. And as mentioned previously, it is these very Jnanis who are referred to as the greatest bhaktas in the Bhagavad Gita by Shri Krishna.<ref name=":9" />