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 ||२४||

iti puṁsārpitā viṣṇau bhaktiścennavalakṣaṇā | kriyeta bhagavatyaddhā tanmanye'dhītamuttamam ||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 ॥ १८ ॥

मुकुन्दलिंगालयदर्शने दृशौ तद्‍भृत्यगात्रस्पर्शेङ्‌गसंगमम् । घ्राणं च तत्पादसरोजसौरभे श्रीमत् तुलस्या रसनां तदर्पिते ॥ १९ ॥

पादौ हरेः क्षेत्रपदानुसर्पणे शिरो हृषीकेश पदाभिवन्दने । कामं च दास्ये न तु कामकाम्यया यथोत्तमश्लोक जनाश्रया रतिः ॥ २० ॥

sa vai manaḥ kr̥ṣṇapadāravindayoḥ vacāṁsi vaikuṇṭhaguṇānuvarṇane ।

karau harermandiramārjanādiṣu śrutiṁ cakārācyutasatkathodaye ॥ 18 ॥

mukundaliṁgālayadarśane dr̥śau tad‍bhr̥tyagātrasparśeṅ‌gasaṁgamam ।

ghrāṇaṁ ca tatpādasarojasaurabhe śrīmat tulasyā rasanāṁ tadarpite ॥ 19 ॥

pādau hareḥ kṣetrapadānusarpaṇe śiro hr̥ṣīkeśa padābhivandane ।

kāmaṁ ca dāsye na tu kāmakāmyayā yathottamaśloka janāśrayā ratiḥ ॥ 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

Shravanam refers to listening to the names, stories etc. of Vishnu. Process of transformation within the heart is described beautifully in the following five verses of the Bhagavata Purana.

श्रृण्वतां स्वकथां कृष्णः पुण्यश्रवणकीर्तनः । हृद्यन्तःस्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १७ ॥

नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया । भगवति उत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८ ॥

तदा रजस्तमोभावाः कामलोभादयश्च ये । चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १९ ॥

एवं प्रसन्नमनसो भगवद्‍भक्तियोगतः । भगवत् तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २० ॥

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥ २१ ॥

śrr̥ṇvatāṁ svakathāṁ kr̥ṣṇaḥ puṇyaśravaṇakīrtanaḥ । hr̥dyantaḥstho hyabhadrāṇi vidhunoti suhr̥tsatām ॥ 17 ॥

naṣṭaprāyeṣvabhadreṣu nityaṁ bhāgavatasevayā । bhagavati uttamaśloke bhaktirbhavati naiṣṭhikī ॥ 18 ॥

tadā rajastamobhāvāḥ kāmalobhādayaśca ye । ceta etairanāviddhaṁ sthitaṁ sattve prasīdati ॥ 19 ॥

evaṁ prasannamanaso bhagavad‍bhaktiyogataḥ । bhagavat tattvavijñānaṁ muktasaṅgasya jāyate ॥ 20 ॥

bhidyate hr̥dayagranthiḥ chidyante sarvasaṁśayāḥ । kṣīyante cāsya karmāṇi dr̥ṣṭa evātmanīśvare ॥ 21 ॥

Meaning: The reason is that Krishna, hearing and glorifying (whose episodes) is meritorious and who is the well-wisher of the good, exists in the hearts of the listeners to His narratives and shakes off all evil

When Evils are all but destroyed by continuous services of the devotees of the Lord (or the study of the Bhagavata) firm devotion to the Lord of excellent fame, is generated.

Then, mind, not being affected by perturbations (qualities or aspects) like Passions (rajas) and Ignorance (tamas) and by desire, avarice and others, and being stabilised in goodness, is quietened (soothed).

Thus the knowledge of the reality of the Lord is produced in the person whose mind is pacified and who has freed himself from attachment through the devotion of the Supreme Lord.

As soon as the Supreme Lord 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.

शुश्रूषोः श्रद्दधानस्य वासुदेवकथारुचिः । स्यान्महत्सेवया विप्राः पुण्यतीर्थनिषेवणात् ॥ १६ ॥

śuśrūṣoḥ śraddadhānasya vāsudevakathāruciḥ । syānmahatsevayā viprāḥ puṇyatīrthaniṣevaṇāt ॥ 16 ॥

Meaning: Oh Brahmanas ! Love about the narratives of Vasudeva will be generated in (persons) desirous of hearing (or devoted to service) and full of faith, by performing holy pilgrimages and through the service of the great (holy) people.

कीर्तनम् ॥ Keertana

Keertanam refers to singing of his name and glories.

Kalau Kesava Kirtanat—In the Kali Yuga, Salvation is attained by Kirtan or singing the praises of God.

भगवत आदिपुरुषस्य नारायणस्य नामोच्चारणमात्रेण निर्धूतकलिर्भवतीति ॥ १ ॥

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

इति षोडशकं नाम्नां कलिकल्मषनाशनम् । नातः परतरोपायः सर्ववेदेषु दृश्यते ॥

bhagavata ādipuruṣasya nārāyaṇasya nāmoccāraṇamātreṇa nirdhūtakalirbhavatīti ॥ 1 ॥

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

iti ṣoḍaśakaṁ nāmnāṁ kalikalmaṣanāśanam । nātaḥ parataropāyaḥ sarvavedeṣu dr̥śyate ॥

Meaning: At the end of the Dvapara Yuga sage Narada approached Brahma and requested him to enlighten him on the path he should follow to alleviate the detrimental effects of Kali Yuga. Brahma said that by way of taking the name of the supreme Lord Narayana, all the tribulations of Kali Yuga will be washed away. These sixteen names to be chanted are as -

“Hare Rama Hare Rama, Rama Rama Hare Hare

Hare Krishna Hare Krishna, Krishna Krishna Hare Hare”

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

Smaranam means to remember him (his name).

नारायणपराः सर्वे न कुतश्चन बिभ्यति । स्वर्गापवर्गनरकेषु अपि तुल्यार्थदर्शिनः ॥ २८ ॥

nārāyaṇaparāḥ sarve na kutaścana bibhyati । svargāpavarganarakeṣu api tulyārthadarśinaḥ ॥ 28 ॥

Meaning: 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.

Smarana of the Supreme must be tailadharavat (like flow of oil). If there is break, desires will try to enter the mind. Unholy thoughts and worldly temptations will ransack the antakarana. Rajas and tamas will try to overcome you. There will be resurrection of old trishnas and vasanas. The devotee will have to be very vigilant and cautious. That is the reason why Lord Krishna says: “sarveshu kaleshu mam anusmaran—At all times think of Me.” Ch. Vin-7.

पादसेवनम् ॥ Padasevana

Padasevanam refers to rendering service to him.

ध्वजवज्राङ्‌कुशाम्भोजैः चिह्नितैरङ्‌घ्रिभिर्व्रजम् । शोभयन्तौ महात्मानौ सानुक्रोशस्मितेक्षणौ ॥ ३० ॥

dhvajavajrāṅ‌kuśāmbhojaiḥ cihnitairaṅ‌ghribhirvrajam । śobhayantau mahātmānau sānukrośasmitekṣaṇau ॥ 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.

समाश्रिता ये पदपल्लवप्लवं महत्पदं पुण्ययशो मुरारेः । भवाम्बुधिर्वत्सपदं परं पदं पदं पदं यद् विपदां न तेषाम् ॥ ५८ ॥

samāśritā ye padapallavaplavaṁ mahatpadaṁ puṇyayaśo murāreḥ । bhavāmbudhirvatsapadaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām ॥ 58 ॥

Meaning: To 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. - the ocean of samsara is as shallow as the footprint of a calf. They attain to the highest region (vaikuntha) from which they never revert to the Samsara, the region of miseries.

... का विरमेत तत्पदात् चलापि यच्छ्रीर्न जहाति कर्हिचित् ॥ ३३ ॥ ... kā virameta tatpadāt calāpi yacchrīrna jahāti karhicit ॥ 33 ॥

Meaning: Who can desist from his feet which the goddess of prosperity (Lakshmi), though always restless and moving by nature, never forsakes ?

अर्चनम् ॥ Archana

Archanam means to worship him. Shri Krishna in the 9th chapter of the Bhagavad Gita says,

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

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

Meaning: Whoever offers Me with devotion and a pure mind (heart), a leaf, a flower, a fruit or a little water—I accept (this offering).

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

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

Meaning: Whatsoever form any devotee desires to worship with faith - that (same) faith of his I make firm and unflinching.

वन्दनम् ॥ Vandana

Vandanam refers to paying obeisance to him.

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.

नमस्ते वासुदेवाय सर्वभूतक्षयाय च । हृषीकेश नमस्तुभ्यं प्रपन्नं पाहि मां प्रभो ॥ 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 yhou. Oh Lord ! Be pleased to protect me who have approached your feet.

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

विपदः सन्तु ताः शश्वत् तत्र तत्र जगद्‍गुरो । भवतो दर्शनं यत्स्याद् अपुनर्भवदर्शनम् ॥ २५ ॥

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

Meaning: 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.