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Bhakti is intense devotion and exceptional attachment to the Supreme Being. It is the thread of supreme love that binds the heart of a devotee with the lotus feet of the Supreme Being. It is pure, unselfish, divine love. There is not the slightest of bargaining or expectation of anything here. It is a pure emotion with sublime sentiments that unites the devotees with the Supreme Being.
Bhakti is intense devotion and exceptional attachment to the Supreme Being. It is the thread of supreme love that binds the heart of a devotee with the lotus feet of the Supreme Being. It is pure, unselfish, divine love. There is not the slightest of bargaining or expectation of anything here. It is a pure emotion with sublime sentiments that unites the devotees with the Supreme Being.
Also, Bhakti softens the heart, removes emotions like jealousy, hatred, lust, anger, egoism, pride and arrogance and instead infuses joy, divine ecstasy, bliss, peace and knowledge. In fact all worries, anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. And attains the immortal abode of everlasting peace, bliss and knowledge. Thus, Love for the Supreme Being is as sweet as nectar by tasting which one becomes immortal.<ref>Swami Sivananda Saraswati (1937), [https://archive.org/details/in.ernet.dli.2015.217437/page/n45/mode/2up Practice of Bhakti Yoga], Amritsar: Editor, Ideal Home Magazine.</ref>
Also, Bhakti softens the heart, removes emotions like jealousy, hatred, lust, anger, egoism, pride and arrogance and instead infuses joy, divine ecstasy, bliss, peace and knowledge. In fact all worries, anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsarika wheel of births and deaths. And attains the immortal abode of everlasting peace, bliss and knowledge. Thus, Love for the Supreme Being is as sweet as nectar by tasting which one becomes immortal.<ref name=":9">Swami Sivananda Saraswati (1937), [https://archive.org/details/in.ernet.dli.2015.217437/page/n45/mode/2up Practice of Bhakti Yoga], Amritsar: Editor, Ideal Home Magazine.</ref>
Shri Krishna in the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] has declared that devotion to Him is the means of attaining mukti characterized as the attainment of the Bliss of [[Brahman (ब्रह्मन्)|Brahman]], consequent on the disappearance of the Antah-karana, the inner sense, composed of the three Gunas ([[Sattva (सत्त्वम्)|Satva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamas]]).<ref name=":1" /><blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 14 (Gunatrayavibhaga Yoga)] .</ref></blockquote><blockquote>''māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥''</blockquote>Meaning: He who serves me with unswerving devotion, thoroughly passing beyond the Gunas (viz. Satva, rajas and tamas), is fit for becoming Brahman.<ref name=":1" />
Shri Krishna in the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] has declared that devotion to Him is the means of attaining mukti characterized as the attainment of the Bliss of [[Brahman (ब्रह्मन्)|Brahman]], consequent on the disappearance of the Antah-karana, the inner sense, composed of the three Gunas ([[Sattva (सत्त्वम्)|Satva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamas]]).<ref name=":1" /><blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 14 (Gunatrayavibhaga Yoga)] .</ref></blockquote><blockquote>''māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥''</blockquote>Meaning: He who serves me with unswerving devotion, thoroughly passing beyond the Gunas (viz. Satva, rajas and tamas), is fit for becoming Brahman.<ref name=":1" />
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><nowiki/>
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><nowiki/>
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" />
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" />
== भक्तिप्रकाराः ॥ Classification of Bhakti ==
There are different types of Bhakti. They are classified in the following 6 ways:
* '''अपराभक्तिः पराभक्तिः च । Apara (lower) and Para (higher) Bhakti.'''
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 (unmeditated devotion towards the Supreme). 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. The Supreme Being is the be-all and end-all of the devotee of Para Bhakti.
A devotee of Para Bhakti type 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. His Prema flows like oil in one continuous current. Para Bhakti is Jnana only. This is the highest culminating point in devotion. Namdev, Tukaram, Ram Das, Tulsidas, etc. had Para Bhakti.
* '''रागात्मिकाभक्तिः विधिभक्तिः च । Ragatmika and Vidhi Bhakti.'''
In Ragatmika Bhakti there are no fetters, shackles or barriers of customs or rules of society. There is no binding of any sort. There is an absolutely free flow of divine Prema. The devotee cares not for public opinion. He is above public criticisms. He is as simple as a child. He pours forth exuberantly his love towards his Beloved. In fact, the devotee is intoxicated with divine Prema. Whereas in Vidhi Bhakti the devotee observes rules and ceremonies and has certain restrictions.
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 not able to gauge the depth of her unbounded love for Lord 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 Lord Krishna.
* '''सकाम्यभक्तिः निष्काम्यभक्तिः च । Sakamya and Nishkamya Bhakti.'''
Showing devotion to the Supreme for getting riches or son or for removal of sufferings from diseases is Sakamya Bhakti. However, Sakamya Bhakti will eventually terminate 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.
While Prahlada 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.
* '''व्यभिचारिणीभक्तिः अव्यभिचारिणीभक्तिः च । Vyabhicharini and Avyabhicharini Bhakti.'''
To love God for sometime and then wife, children and property for sometime is Vyabhicharini Bhakti. To love God and God alone for ever and ever is Avyabhicliarini Bhakti.
* '''मुख्यभक्तिः गौणभक्तिः च । Mukhya (primary) and Gauna (secondary) Bhakti.'''
* '''सात्त्विकभक्तिः राजसिकभक्तिः तामसिकभक्तिः च । Sattvika, Rajasika and Tamasika Bhakti.'''
In Sattwic Bhakti the quality of Sattwa predominates in the Bliakta. He worsliijis God to please Him, to destroy Vasanas etc. All these three types of Bliakti are secondary devotion only.
In Rajasic Bhakti the quality of Rajas predominates in the devotee. He worships God to get estates, wealth, name and fame.
In Tamasie Bhakti the quality of Tanias predominates in the devotee. He is actuated by wra+h, armgance, jealousy and malice in showing devotion to God. To worship God for destroying one’s enemy and for getting success in an enterprise through unlawful means in Tamasie Bhakti. The thief prays to God : “O God Ganesh ! Let me get something to-niglit. I will offer Thee 100 cocoanuts.” This is Tamasie 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.
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).
When a devotee has devotion for Lord Hari. Lord Siva, Devi, Lord Rama, Lord Krishna and thinks that Lord Hari is Siva, Rama, Devi or Krishna this is Samarasa Bhakti. He has equal vision. This is also advanced stage of devotion. He makes no difference between Rama and Krishna, between Siva and Hari, between Krishna and Devi. He knows and feels that Radha, Sita and Durga are all inseparable Shaktis of Lord Krishna. Rama and Siva respectively.
Just as you see wood alone in chairs, tables, doors, windows, bed-steads, clay alone in earthen jars, pots and jugs so also see Lord Krishna alone in all these names and forms. This is Ananya Bhakti. Para Bhakti, Ananya Bhakti, Avyabhicharini Bhakti are one and the same.
Ragatmika Bhakti is otherwise known as Mukhya or primary Bhakti. Para Bhakti is also primary devotion. Sakamya Bhakti is Gauna or secondary devotion. Nishkamya Bhakti, Avyabhicharini Bhakti or Para Bhakti is otherwise known as Ananya Bhakti.<ref name=":9" />
== भक्तिक्रमः ॥ Stages in Bhakti ==
== भक्तिक्रमः ॥ Stages in Bhakti ==
[[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] leads the aspirants gradually from material images to mental images, from the diverse mental-images to one Ishta Devata, and from the Ishta Devata to the Impersonal Absolute or the Transcendental Nirguna Brahman.<ref name=":5">Swami Sivananda (1999), [https://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Accordingly, there are various steps and paths in Bhakti described by the rshis and [[Acharya (आचार्यः)|acharyas]].
[[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]] leads the aspirants gradually from material images to mental images, from the diverse mental-images to one Ishta Devata, and from the Ishta Devata to the Impersonal Absolute or the Transcendental Nirguna Brahman.<ref name=":5">Swami Sivananda (1999), [https://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref> Accordingly, there are various steps and paths in Bhakti described by the rshis and [[Acharya (आचार्यः)|acharyas]].