Navavidha Bhakti (नवविधाभक्तिः)

Navavidha Bhakti (Samskrit: नवविधा भक्तिः) refers to the nine modes of worship that helps one to develop Bhakti viz. Shravana (hearing the Lila of the Supreme), Kirtana (singing His praise), Smarana (remembering His name), Padasevana (worshipping His Lotus Feet), Archana (offerings), Vandana (prostration), Dasya (service), Sakhya (friendship) and Atma-nivedana (complete self-surrender).

परिचयः ॥ Introduction

Shri Krishna, in the Bhagavad Gita, has time and again emphasized that the Supreme being in whom all beings abide and by whom everything is pervaded, may be reached by unswerving devotion to Him alone. That, the Supreme being may be perceived, known and seen in His essence and entered therewith by devotion solely towards Him.

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥८.२२॥

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप ॥११.५४॥

puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā । yasyāntaḥsthāni bhūtāni yena sarvamidaṁ tatam ॥8.22॥

bhaktyā tvananyayā śakya ahamevaṁvidho'rjuna । jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca paraṁtapa ॥11.54॥

That is why, Shri Krishna says,

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥१८.६५॥

manmanā bhava madbhakto madyājī māṁ namaskuru । māmevaiṣyasi satyaṁ te pratijāne priyo'si me ॥18.65॥

Meaning: Merge your mind in Me, be My devotee, perform yajnas for Me, prostrate yourself before Me, you shall surely come to Me. I assure you. It is true that you are dear to Me. That is why, Bhakti marga is considered the easiest, safest, surest and quickest way for attaining highest bliss or Supreme-realization. And for this reason, Maharshi Narada states that “Bhakti is greater than karma, jnana and yoga.”

सा तु कर्मज्ञानयोगेभ्योऽप्यधिकतरा ॥२५॥ sā tu karmajñānayogebhyo'pyadhikatarā ॥25॥

Further more, the Narada Bhakti Sutra also states that Bhakti develops by hearing and singing the virtues and attributes of the Supreme being.

लोकेऽपि भगवद्गुणश्रवणकीर्तनात् ॥३७॥ loke'pi bhagavadguṇaśravaṇakīrtanāt ॥37॥

नवविधा भक्तिः ॥ Navavidha Bhakti

In the Bhagavata Purana (Skandha 7, Adhyaya 5) when Hiranyakashipu asks Prahlada to recite some of the excellent passages learnt well by him from what his teacher has taught him through the years, he elaborates on the nine forms of bhakti as follows:

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥७.५.२३॥

śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pādasevanam । arcanaṁ vandanaṁ dāsyaṁ sakhyamātmanivedanam ॥7.5.23॥

Meaning: There are nine forms of devotion to Vishnu -

1. श्रवणम् । śravaṇam refers to listening to the names, stories etc. of Vishnu
2. कीर्तनम् । kīrtanam refers to singing of his name and glories
3. स्मरणम् । smaraṇaṁ means to remember him (his name)
4. पादसेवनम् । pādasevanam refers to rendering service to him
5. अर्चनम् । arcanaṁ means to worship him
6. वन्दनम् । vandanaṁ refers to paying obeisance to him
7. दास्यम् । dāsyaṁ refers to the intent of dedicating all of one's actions to him
8. सख्यम् । sakhyam refers to the ability of one to confide in him as a friend
9. आत्मनिवेदनम् । ātmanivedanam refers to offering oneself and one's belongings completely to his service and care.

Prahlada further states that offering oneself completely to Vishnu and performing this nine-fold devotion is regarded as the highest type of learning. In fact, complete dedication as described above, is in fact the precedent to real devotion.

इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा | क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ||७.५.२४||

iti puṁsārpitā viṣṇau bhaktiścennavalakṣaṇā | kriyeta bhagavatyaddhā tanmanye'dhītamuttamam ||7.5.24||

This is exemplified by Ambarisha who not only had supreme devotion to Bhagavan Vasudeva but also had great friendly affection towards His devotees. In fact, he dedicated all his actions and duties to Bhagavan Vishnu. The Bhagavata Purana (Skandha 9, Adhyaya 4) says,

स वै मनः कृष्णपदारविन्दयोः वचांसि वैकुण्ठगुणानुवर्णने । करौ हरेर्मन्दिरमार्जनादिषु श्रुतिं चकाराच्युतसत्कथोदये ॥ ९.४.१८ ॥

मुकुन्दलिंगालयदर्शने दृशौ तद्‍भृत्यगात्रस्पर्शेङ्‌गसंगमम् । घ्राणं च तत्पादसरोजसौरभे श्रीमत् तुलस्या रसनां तदर्पिते ॥ ९.४.१९ ॥

पादौ हरेः क्षेत्रपदानुसर्पणे शिरो हृषीकेश पदाभिवन्दने । कामं च दास्ये न तु कामकाम्यया यथोत्तमश्लोक जनाश्रया रतिः ॥ ९.४.२० ॥

sa vai manaḥ kr̥ṣṇapadāravindayoḥ vacāṁsi vaikuṇṭhaguṇānuvarṇane ।

karau harermandiramārjanādiṣu śrutiṁ cakārācyutasatkathodaye ॥ 9.4.18 ॥

mukundaliṁgālayadarśane dr̥śau tad‍bhr̥tyagātrasparśeṅ‌gasaṁgamam ।

ghrāṇaṁ ca tatpādasarojasaurabhe śrīmat tulasyā rasanāṁ tadarpite ॥ 9.4.19 ॥

pādau hareḥ kṣetrapadānusarpaṇe śiro hr̥ṣīkeśa padābhivandane ।

kāmaṁ ca dāsye na tu kāmakāmyayā yathottamaśloka janāśrayā ratiḥ ॥ 9.4.20 ॥

That is,

• He (Ambarisha) engaged his mind (in meditating) on the lotus-like feet of Shri Krishna, his speech in singing of the excellences of Shri Vishnu (Vaikuntha), his hands in services like cleansing the temple of Hari and other such duties, and his ears (sense of hearing) in listening to excellent stories of the Imperishable Supreme.
• He employed his eyes (faculty of seeing) in beholding the images and shrines of Shri Vishnu (Mukunda), his sense of touch in embracing the servants of the Supreme, his sense of smell in taking in the fragrance of the Tulasi leaves dedicated to His feet, and his tongue (sense of taste) to what is offered to the Supreme.
• He used his feet in walking to the holy places sanctified with Shri Hari's feet, his head to bow down to the feet of Shri Vishnu (Hrshikesha), his own desire in the humble services of the Supreme, and not for the fulfilment of his worldly desires. And all this he did for enhancing his fondness or devotion to the Supreme of excellent renown.

श्रवणम् ॥ Shravana

Shravana refers to listening to the names, stories etc. of Vishnu. The Bhagavata Purana emphasizes that devotees should constantly hear about, glorify, remember and worship Bhagavan, who is their protector. And the love for hearing the narratives of Vasudeva will be generated in those engaged in the service of devotees who are completely freed from all vice.

तस्मादेकेन मनसा भगवान् सात्वतां पतिः । श्रोतव्यः कीर्तितव्यश्च ध्येयः पूज्यश्च नित्यदा ॥ १.२.१४ ॥

शुश्रूषोः श्रद्दधानस्य वासुदेवकथारुचिः । स्यान्महत्सेवया विप्राः पुण्यतीर्थनिषेवणात् ॥ १.२.१६ ॥

tasmādekena manasā bhagavān sātvatāṁ patiḥ । śrotavyaḥ kīrtitavyaśca dhyeyaḥ pūjyaśca nityadā ॥ 1.2.14 ॥

śuśrūṣoḥ śraddadhānasya vāsudevakathāruciḥ । syānmahatsevayā viprāḥ puṇyatīrthaniṣevaṇāt ॥ 1.2.16 ॥

In the following five verses, the Bhagavata Purana beautifully describes the Process of transformation within the heart that takes place as a result of shravana. It says,

श्रृण्वतां स्वकथां कृष्णः पुण्यश्रवणकीर्तनः । हृद्यन्तःस्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १.२.१७ ॥

नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया । भगवति उत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १.२.१८ ॥

तदा रजस्तमोभावाः कामलोभादयश्च ये । चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १.२.१९ ॥

एवं प्रसन्नमनसो भगवद्‍भक्तियोगतः । भगवत् तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ १.२.२० ॥

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥ १.२.२१ ॥

śrr̥ṇvatāṁ svakathāṁ kr̥ṣṇaḥ puṇyaśravaṇakīrtanaḥ । hr̥dyantaḥstho hyabhadrāṇi vidhunoti suhr̥tsatām ॥ 1.2.17 ॥

naṣṭaprāyeṣvabhadreṣu nityaṁ bhāgavatasevayā । bhagavati uttamaśloke bhaktirbhavati naiṣṭhikī ॥ 1.2.18 ॥

tadā rajastamobhāvāḥ kāmalobhādayaśca ye । ceta etairanāviddhaṁ sthitaṁ sattve prasīdati ॥ 1.2.19 ॥

evaṁ prasannamanaso bhagavad‍bhaktiyogataḥ । bhagavat tattvavijñānaṁ muktasaṅgasya jāyate ॥ 1.2.20 ॥

bhidyate hr̥dayagranthiḥ chidyante sarvasaṁśayāḥ । kṣīyante cāsya karmāṇi dr̥ṣṭa evātmanīśvare ॥ 1.2.21 ॥

Meaning:

• Shri Krishna who exists in the hearts of everyone and is the well-wisher of the good, cleanses all evil from the hearts of those who have developed the urge to listen to His narratives which are themselves meritorious when properly heard and chanted.
• When evils are all destroyed from the heart by continuously listening to the Bhagavata and rendering services to the devotees of the Supreme, firm devotion to the Supreme being of excellent fame is established as an irrevocable fact.
• Then, the mind, not being affected by qualities like Passion (rajas) and Ignorance (tamas) and by desire, greed and others, is stabilized in goodness and is quietened (soothed).
• Thus established in the mode of goodness, the person whose mind is pacified through devotion of the Supreme being, frees himself from attachment and gains the knowledge of the reality of the Supreme.
• As soon as the Supreme being is seen within oneself, his knot (of ego) in the heart/mind is cut asunder, all doubts are solved and his actions (good or bad, of the previous period which are not exhausted by enjoying the fruits) are annihilated.

कीर्तनम् ॥ Kirtana

Kirtana refers to singing the name and glories of the Supreme Being. It is said that in the Kali Yuga, Moksha is attained by Kirtana or singing the praises of the Supreme. The Kali Satarana Upanishad belonging to the Krishna Yajurveda says that at the end of the Dvapara Yuga, Narada approached Brahma and requested him to enlighten him on the path he should follow to alleviate the detrimental effects of Kali Yuga. At that time, Brahma said that by way of taking the name of the Supreme Being Narayana, all the tribulations of Kali Yuga will be washed away.

भगवत आदिपुरुषस्य नारायणस्य नामोच्चारणमात्रेण निर्धूतकलिर्भवतीति ॥ १ ॥

bhagavata ādipuruṣasya nārāyaṇasya nāmoccāraṇamātreṇa nirdhūtakalirbhavatīti ॥ 1 ॥

Moreover, it enumerates the sixteen worded mantra to be chanted, its greatness and effect as follows:

हरे राम हरे राम राम राम हरे हरे । हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे ॥

इति षोडशकं नाम्नां कलिकल्मषनाशनम् । नातः परतरोपायः सर्ववेदेषु दृश्यते ॥

hare rāma hare rāma rāma rāma hare hare । hare kr̥ṣṇa hare kr̥ṣṇa kr̥ṣṇa kr̥ṣṇa hare hare ॥

iti ṣoḍaśakaṁ nāmnāṁ kalikalmaṣanāśanam । nātaḥ parataropāyaḥ sarvavedeṣu dr̥śyate ॥

The Brhannaradiya Purana also mentions the name of 'Hari' as the sole redeemer of people in the age of Kali. For, Kali fails to affect those engaged in the chanting of the name of Hari.

हरिनामपरान् मर्त्यान् न कलिर्बाधते क्वचित् ॥१२६॥ हरेर्नामैव नामैव नामैव मम जीवनम् । कलौ नास्त्येव नास्त्येव नास्त्येव गतिरन्यथा ॥१२७॥

harināmaparān martyān na kalirbādhate kvacit ॥126॥ harernāmaiva nāmaiva nāmaiva mama jīvanam । kalau nāstyeva nāstyeva nāstyeva gatiranyathā ॥127॥

स्मरणम् ॥ Smarana

Smarana means to remember the Supreme (His name). It is said that Smarana of the Supreme must be continuous like the flow of oil (तैलधारावत् ॥ tailadhārāvat). For, if there is a break, desires, immoral thoughts and worldly temptations will try to enter the mind and ransack the antahkarana. Mind will be overcome by rajas and tamas and there will be resurrection of old trishnas and vasanas. That is the reason why Shri Krishna says, “At all times think of Me.” And such devotees solely engaged in the devotional service of Narayana, never fear any condition of life. For them svarga, apavarga (liberation) and naraka are all the same.

नारायणपराः सर्वे न कुतश्चन बिभ्यति । स्वर्गापवर्गनरकेषु अपि तुल्यार्थदर्शिनः ॥ ६.१७.२८ ॥

nārāyaṇaparāḥ sarve na kutaścana bibhyati । svargāpavarganarakeṣu api tulyārthadarśinaḥ ॥ 6.17.28 ॥

पादसेवनम् ॥ Padasevana

Padasevana refers to rendering service to the lotus feet of the Supreme Being. Describing the divine feet of Balarama and Shri Krishna, the Bhagavata Purana says,

ध्वजवज्राङ्‌कुशाम्भोजैः चिह्नितैरङ्‌घ्रिभिर्व्रजम् । शोभयन्तौ महात्मानौ सानुक्रोशस्मितेक्षणौ ॥ १०.३८.३० ॥

dhvajavajrāṅ‌kuśāmbhojaiḥ cihnitairaṅ‌ghribhirvrajam । śobhayantau mahātmānau sānukrośasmitekṣaṇau ॥ 10.38.30 ॥

Meaning: The great noble pair of brothers ornamented the ground in Vraja with the prints of their feet marked with the signs of a banner, a Vajra, a goad and a lotus and their smiling eyes expressed compassion. More over, it rhetrorically asks "who can desist His feet which the goddess of prosperity (Lakshmi), though always restless and moving by nature, never forsakes ? and states that those who resort to the boat in the form of the foliage like tender feet of Krishna - the slayer of demon Mura, of revered reputation, the final abode of the great sages, etc. - for them, the ocean of samsara is as shallow as the footprint of a calf. For, they attain the highest region (vaikuntha) from which they never revert to the Samsara, the region of miseries.

... का विरमेत तत्पदात् चलापि यच्छ्रीर्न जहाति कर्हिचित् ॥ १.११.३३ ॥ ... kā virameta tatpadāt calāpi yacchrīrna jahāti karhicit ॥ 1.11.33 ॥

समाश्रिता ये पदपल्लवप्लवं महत्पदं पुण्ययशो मुरारेः । भवाम्बुधिर्वत्सपदं परं पदं पदं पदं यद् विपदां न तेषाम् ॥ १०.१४.५८ ॥

samāśritā ye padapallavaplavaṁ mahatpadaṁ puṇyayaśo murāreḥ । bhavāmbudhirvatsapadaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām ॥ 10.14.58 ॥

अर्चनम् ॥ Archana

Archana means worship of the Supreme Being. Shri Krishna in the Bhagavad Gita says that whatsoever form a devotee desires to worship with belief, He makes that belief firm and unflinching. He also asserts that whoever offers Him with devotion and a pure mind (heart), a leaf, a flower, a fruit or even a little water, that He accepts as offering.

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥७.२१॥

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥९.२६॥

yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitumicchati । tasya tasyācalāṁ śraddhāṁ tāmeva vidadhāmyaham ॥7.21॥

patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati । tadahaṁ bhaktyupahr̥tamaśnāmi prayatātmanaḥ ॥9.26॥

वन्दनम् ॥ Vandana

Vandana refers to paying obeisance to the Supreme Being. There are many examples of devotees who practiced Bhakti through Vandana anf were variously blessed by the Supreme.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥७.१६॥

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥७.१७॥

caturvidhā bhajante māṁ janāḥ sukr̥tino'rjuna । ārto jijñāsurarthārthī jñānī ca bharatarṣabha ॥7.16॥

teṣāṁ jñānī nityayukta ekabhaktirviśiṣyate । priyo hi jñānino'tyarthamahaṁ sa ca mama priyaḥ ॥7.17॥

Meaning: Four kinds of virtuous men worship Me, O Arjuna ! They are the distressed, the seeker of knowledge, the seeker of wealth and the wise, O lord of the Bharatas !

Of them, the wise, ever steadfast and devoted to the One, excels (is the best); for, I am exceedingly dear to the wise and he is dear to Me.

Akrura was blessed with the divine vision of Shri Krishna and Balarama as Vishnu and Adi Shesha on the banks of the river Yamuna as he descended into the waters to perform his regular obeisance. Overwhelmed with intense devotion and with tears of joy, he bowed down to them and began Bhagavad stuti that concludes with the following salutations to Vasudeva.

नमस्ते वासुदेवाय सर्वभूतक्षयाय च । हृषीकेश नमस्तुभ्यं प्रपन्नं पाहि मां प्रभो ॥ १०.४०.३० ॥

namaste vāsudevāya sarvabhūtakṣayāya ca । hr̥ṣīkeśa namastubhyaṁ prapannaṁ pāhi māṁ prabho ॥ 30 ॥

Meaning: Salutations to Lord Vasudeva, the asylum of all beings. Oh Lord of sense-organs ! I bow down to you. Oh Lord ! Be pleased to protect me who have approached your feet. It is well-known that Shri Krishna saved the foetus in the womb of Abhimanyu's wife Uttara from the Brahmastra sent by Ashvatthama. It is said that the Brahmastra that is irresistible and uncounteractable became quiescent when it came in contact with the lustre of Vishnu. At that very moment Kunti who was also saved along with Draupadi and the Pandavas paid obeisance to Shri Krishna as follows:

नमस्ये पुरुषं त्वाऽऽद्यं ईश्वरं प्रकृतेः परम् । अलक्ष्यं सर्वभूतानां अन्तर्बहिरवस्थितम् ॥ १.८.१८ ॥

namasye puruṣaṁ tvā''dyaṁ īśvaraṁ prakr̥teḥ param । alakṣyaṁ sarvabhūtānāṁ antarbahiravasthitam ॥ 18 ॥

Meaning: I bow down to you the First (the cause of world) Man, the Lord (of the universe), beyond Prakrti, imperceptible yet pervading all beings from within and without.

In fact, so strong was her belief and devotion in Krishna that she says,

यथा हृषीकेश खलेन देवकी कंसेन रुद्धातिचिरं शुचार्पिता । विमोचिताहं च सहात्मजा विभो त्वयैव नाथेन मुहुर्विपद्‍गणात् ॥ २३ ॥

विषान्महाग्नेः पुरुषाददर्शनाद् असत्सभाया वनवासकृच्छ्रतः । मृधे मृधेऽनेकमहारथास्त्रतो द्रौण्यस्त्रतश्चास्म हरेऽभिरक्षिताः ॥ २४ ॥

विपदः सन्तु ताः शश्वत् तत्र तत्र जगद्‍गुरो । भवतो दर्शनं यत्स्याद् अपुनर्भवदर्शनम् ॥ १.८.२५ ॥

vipadaḥ santu tāḥ śaśvat tatra tatra jagad‍guro । bhavato darśanaṁ yatsyād apunarbhavadarśanam ॥ 25 ॥

Meaning:

Oh Hrshikesha ! Just as your sorrow-stricken (mother) Devaki who was incarcerated for a very long time by Kamsa, was released by you, so also I along with my sons, was often saved in a number of difficulties by you alone as my protector.

Oh Hari, we have been completely protected by you from poison, from the great fire, from the sight of cannibalistic demons, in the assembly of the wicked, from the danger of forest-dwelling, from the missiles of great warriors in every battle and the missile of the son of Drona (Ashvatthaman)

Oh Master of the Universe ! May there always be calamity at every step (if in every such calamity we are blest with) your sight which relieves people from the cycle of re-births.

दास्यम् ॥ Dasya

Dasyam refers to the intent of dedicating all of one's actions to him.

सख्यम् ॥ Sakhya

Sakhyam refers to the ability of one to confide in him as a friend.

सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि ॥११.४१॥

sakheti matvā prasabhaṁ yaduktaṁ he kr̥ṣṇa he yādava he sakheti । ajānatā mahimānaṁ tavedaṁ mayā pramādātpraṇayena vāpi ॥11.41॥

Meaning: Whatever I have presumptuously uttered from love or carelessness, addressing Thee as O Krishna! O Yadava! O Friend! regarding Thee merely as a friend, unknowing of this, Thy greatness.

आत्मनिवेदनम् ॥ Atmanivedana

Atmanivedanam refers to offering oneself and one's belongings completely to his service and care.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥९.२२॥

ananyāścintayanto māṁ ye janāḥ paryupāsate । teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmyaham ॥9.22॥

Meaning: To those men who worship Me alone, thinking of no other, of those ever united, I secure what is not already possessed and preserve what they already possess.