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Line 24: − + − − 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 his 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>Meaning: Intense attachment in the worship of the jord and like performances is the characteristic devotion, according to the disciple of Parasara. − − Puja is worship of God. Anurag is intense attachment. Prahalada says: “0 Hari ! May not the ceaseless flow of love and attachment leave my heart, while I am constantly meditating upon Thee’’. (Vishnu Parana 1-20. 19.)<blockquote>कथादिष्विति गर्गः ॥१७॥ ''kathādiṣviti gargaḥ ॥17॥''</blockquote>Meaning: According to Garga, attachment to the hearing of praises and greatness of the Lord is the mark of devotion. − − It is the hearing of praises and greatness of the Lord that inspires a man to take to the spiritual path. Parikshit. realised God through hearing from the sacred mouth of Sri Sukha dev. He approaches the Baghawatas and hears the praises of God. Then the mind graddally is turned towards God.<blockquote>आत्मरत्यविरोधेनेति शाण्डिल्यः ॥१८॥ ''ātmaratyavirodheneti śāṇḍilyaḥ ॥18॥''</blockquote>Meaning: Sandilya is of the opinion that the sign of devotion is a constant feeling of Bliss in the Self. − God is an embodiment of Bliss. The devotee who always dwells in God must enjoy the bliss of God. There is always divine aura and bloom in his face. The eyes sparkle and glitter with Divine effulgence. Those who surround the devotee experience the bliss, because he radiates joy all around (vide sutra 6). If a devotee is always morose and unhappy, if his countenance is cheerless, if he is peevish, there is surely some error in his sadhana. He is not enjoying the bliss of the Self. Ananda is a very important sign of devotion. It is a fundamental sign of a Jivanmukta too.<blockquote>नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति ॥१९॥ ''nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti ॥19॥''</blockquote>Meaning: Narada then is of opinion, however, that the sign of devotion is surrendering all actions to God and feeling severe grief in forgetting Him.+ − + − Just as it was shown by the (Gopis, the cowmaids of Vraja or Brindawan.+ − The Gopis surrendered all their actions at the lotus feet of Lord Krishna. They experienced acute agony even if they missed His presence even for a second. When they heard the sweet, melodious flute of their beloved they left their houses while milking the cows. With minds absorbed in Krishna they rushed forth to where their lover was, without taking notice of each other. Some did not wait to see the boiling of the milk. Some did not take down boiled wheat from the oven. Some were giving food to others, some were giving milk to their own children. Some were serving their husbands and some were taking their own food. But thev all left their work half-finished. Thev pave up their household duties, with clothes and ornaments all in disorder; they hurriedly went to Krishna. When Krishna disappeared they asked the trees if they had seen their lover. They enquired of the creepers, the earth and the deer.<ref name=":9" />+ Line 82:
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== 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.
Elaborating on the necessity of an enquiry into the nature of devotion, the commentator Svapneshvara says,<blockquote>... परमेश्वरानुरक्तिरूपायाः भक्तेः ... नेयं नेयं भक्तिः निश्श्रेयसार्था, नेयमुत्तमविषयेत्यादिकुतर्कबलनेन निवृत्तिरपिभवति ।</blockquote><blockquote>''... parameśvarānuraktirūpāyāḥ bhakteḥ ... neyaṁ neyaṁ bhaktiḥ niśśreyasārthā, neyamuttamaviṣayetyādikutarkabalanena nivr̥ttirapibhavati ।''</blockquote>Meaning: This devotion which is of the nature of love of the Supreme being... is still liable to be destroyed by the weight of false objections such as 'This is not devotion', 'This does not lead to the Highest Good', 'Its aim is not the Highest', etc.
Elaborating on the necessity of an enquiry into the nature of devotion, the commentator Svapneshvara says,<blockquote>... परमेश्वरानुरक्तिरूपायाः भक्तेः ... नेयं नेयं भक्तिः निश्श्रेयसार्था, नेयमुत्तमविषयेत्यादिकुतर्कबलनेन निवृत्तिरपिभवति ।</blockquote><blockquote>''... parameśvarānuraktirūpāyāḥ bhakteḥ ... neyaṁ neyaṁ bhaktiḥ niśśreyasārthā, neyamuttamaviṣayetyādikutarkabalanena nivr̥ttirapibhavati ।''</blockquote>Meaning: This devotion which is of the nature of love of the Supreme being... is still liable to be destroyed by the weight of false objections such as 'This is not devotion', 'This does not lead to the Highest Good', 'Its aim is not the Highest', etc.
He further quotes the [[Vishnu Purana (विष्णुपुराणम्)|Vishnu Purana]] verse, <blockquote>नाथ योनिसहस्रेषु येषु येषु व्रजाम्यहम् । तेषु तेष्वच्युता भक्तिरच्युतास्तु सदा त्वयि ।।१.२०.१७।।<ref name=":2" /> </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi ।। 1.20.17 ।।''</blockquote>Meaning: O Master, even though I may have to pass through thousands of wombs, let there be in me forever, O Achyuta, unshakable devotion to you, in each of those births !
He further quotes the [[Vishnu Purana (विष्णुपुराणम्)|Vishnu Purana]] verse, <blockquote>नाथ योनिसहस्रेषु येषु येषु व्रजाम्यहम् । तेषु तेष्वच्युता भक्तिरच्युतास्तु सदा त्वयि ।।१.२०.१८।।<ref name=":2" /> </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi ।। 1.20.18 ।।''</blockquote>Meaning: O Master, even though I may have to pass through thousands of wombs, let there be in me forever, O Achyuta, unshakable devotion to you, in each of those births !
The commentator Svapneshvara says, this prayer of [[Prahlada (प्रह्लादः)|Prahlada]] that his devotion may remain unshaken shows the necessity of counteracting the attempts to topple it. And therefore, this inquiry into devotion, though ancillary to devotion itself which bears the fruit (in the form of the Highest Good), is also fruitful.<ref name=":0">Swami Harshananda (1984), [https://estudantedavedanta.net/Sandilya_Bhakti_Sutras_Harshananda.pdf Sandilya Bhakti Sutras with Svapnesvara Bhasya], Mysore: University of Mysore.</ref>
The commentator Svapneshvara says, this prayer of [[Prahlada (प्रह्लादः)|Prahlada]] that his devotion may remain unshaken shows the necessity of counteracting the attempts to topple it. And therefore, this inquiry into devotion, though ancillary to devotion itself which bears the fruit (in the form of the Highest Good), is also fruitful.<ref name=":0">Swami Harshananda (1984), [https://estudantedavedanta.net/Sandilya_Bhakti_Sutras_Harshananda.pdf Sandilya Bhakti Sutras with Svapnesvara Bhasya], Mysore: University of Mysore.</ref>
== भक्तिलक्षणम् ॥ What is Bhakti ? ==
== भक्तिलक्षणम् ॥ What is Bhakti ? ==
Commenting on this sutra the commetator says, <blockquote>अत्र सा परेति लक्ष्यनिर्देशः । शेषं लक्षणम् । ... आराध्यविषयकरागत्वमेव सा (भक्तिः) । इह तु परमेश्वरविषयकान्तःकरणवृत्तिविशेष एव भक्तिस्तद्वैशेष्यं च लौकिकानुरागादौ सुग्रहम् ।</blockquote><blockquote>''atra sā pareti lakṣyanirdeśaḥ । śeṣaṁ lakṣaṇam । ... ārādhyaviṣayakarāgatvameva sā (bhaktiḥ) । iha tu parameśvaraviṣayakāntaḥkaraṇavr̥ttiviśeṣa eva bhaktistadvaiśeṣyaṁ ca laukikānurāgādau sugraham ।''</blockquote>Meaning: Here, by the words, 'It is the highest', the subject is indicated. The rest gives the characteristics... Devotion is nothing but the love to be cultivated towards the being who is to be propitiated. Here, devotion denotes the special attitude or function of the antahkarana (internal mind) towards the Supreme Ishvara. Its special characteristic can be easily grasped by comparison with worldly affections, etc.
Commenting on this sutra the commetator says, <blockquote>अत्र सा परेति लक्ष्यनिर्देशः । शेषं लक्षणम् । ... आराध्यविषयकरागत्वमेव सा (भक्तिः) । इह तु परमेश्वरविषयकान्तःकरणवृत्तिविशेष एव भक्तिस्तद्वैशेष्यं च लौकिकानुरागादौ सुग्रहम् ।</blockquote><blockquote>''atra sā pareti lakṣyanirdeśaḥ । śeṣaṁ lakṣaṇam । ... ārādhyaviṣayakarāgatvameva sā (bhaktiḥ) । iha tu parameśvaraviṣayakāntaḥkaraṇavr̥ttiviśeṣa eva bhaktistadvaiśeṣyaṁ ca laukikānurāgādau sugraham ।''</blockquote>Meaning: Here, by the words, 'It is the highest', the subject is indicated. The rest gives the characteristics... Devotion is nothing but the love to be cultivated towards the being who is to be propitiated. Here, devotion denotes the special attitude or function of the antahkarana (internal mind) towards the Supreme Ishvara. Its special characteristic can be easily grasped by comparison with worldly affections, etc.
And in this context, the commentator quotes a verse from the Vishnu Purana. It says,<blockquote>या प्रीतिरविवेकानां विषयेष्वानपायिनी । त्वामनुस्मरतः सा मे हृदयान्माऽपसर्पतु ॥<ref name=":2" /> १.२०.१७</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ 1.20.17''</blockquote>Meaning: The firm affection that the deluded feel towards the objects of the senses, such a firm affection (may I have towards you) may it never depart from my heart while I am constantly meditating upon you.<ref name=":0" /><ref name=":1">Manmathanath Paul (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 One Hundred Aphorisms of Sandilya with the Commentary of Svapnesvara], Allahabad: The Panini Office, Bhuvaneswati Asrama.</ref>
And in this context, the commentator quotes a verse from the Vishnu Purana. It says,<blockquote>या प्रीतिरविवेकानां विषयेष्वानपायिनी । त्वामनुस्मरतः सा मे हृदयान्माऽपसर्पतु ॥<ref name=":2" /> १.२०.१९</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ 1.20.19''</blockquote>Meaning: The firm affection that the deluded feel towards the objects of the senses, such a firm affection (may I have towards you) may it never depart from my heart while I am constantly meditating upon you.<ref name=":0" /><ref name=":1">Manmathanath Paul (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 One Hundred Aphorisms of Sandilya with the Commentary of Svapnesvara], Allahabad: The Panini Office, Bhuvaneswati Asrama.</ref>
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" />
The devotee gets parama-vyakukUa when he forgets his beloved. Lord Gouranga, Mira and the Gopis of Brindawan exhibited this sign. This is Viraha-agni (pain from separation of the Lord). This feeling can hardly be described in words. It has to be felt. It breaks the heart of the devotee. This Sutra does not in any way contradict Sutra 18. An advanced bhakta who always rests in God has no Viraha. He is always in divine bliss.
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" />
Thus, the terms bhakti, worship, anuraga, prema, priti, etc. are seen as synonymous to each other.<ref name=":9" />
=== What is not Bhakti ? ===
=== What is not Bhakti ? ===
== भक्तिः ज्ञानं च ॥ Bhakti and Jnana ==
== भक्तिः ज्ञानं च ॥ Bhakti and Jnana ==
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. [[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.
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, 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" />
== भक्तिप्रकाराः ॥ Classification of Bhakti ==
== भक्तिप्रकाराः ॥ Classification of Bhakti ==
There are different types of Bhakti. They are classified in the following 6 ways:
There are different types of Bhakti that are classified in various ways. The Shiva Purana mentions one such classification as follows:<ref name=":11" /> <blockquote>सा भक्तिर्द्विविधा देवि सगुणा निर्गुणा मता ।। वैधी स्वाभाविकी या या वरा सा त्ववरा स्मृता ।। २.२.२३.१८ ।।</blockquote><blockquote>नैष्ठिक्यनैष्ठिकी भेदाद्द्विविधे द्विविधे हि ते ।। षड्विधा नैष्ठिकी ज्ञेया द्वितीयैकविधा स्मृता ।। २.२.२३.१९ ।।</blockquote><blockquote>विहिताविहिताभेदात्तामनेकां विदुर्बुधाः ।। तयोर्बहुविधत्वाच्च तत्त्वं त्वन्यत्र वर्णितम् ।। २.२.२३.२० ।।<ref name=":12" /></blockquote><blockquote>''sā bhaktirdvividhā devi saguṇā nirguṇā matā ।। vaidhī svābhāvikī yā yā varā sā tvavarā smr̥tā ।। 2.2.23.18 ।।''</blockquote><blockquote>''naiṣṭhikyā naiṣṭhikī bhedāddvividhe dvividhe hi te ।। ṣaḍvidhā naiṣṭhikī jñeyā dvitīyaikavidhā smr̥tā ।। 2.2.23.19 ।।''</blockquote><blockquote>''vihitāvihitābhedāttāmanekāṁ vidurbudhāḥ ।। tayorbahuvidhatvācca tattvaṁ tvanyatra varṇitam ।। 2.2.23.20 ।।''</blockquote>That is,
# सगुणा निर्गुणा च - Attributive and attributeless
# वैधी स्वाभाविकी च - Conventional and natural
# वरा अवरा च - Greater and lesser
# नैष्ठिकी अनैष्ठिकी च - Perpetual and Non-perpetual. There are 6 further subdivisions of Perpetual devotion.
# विहिता अविहिता च - Enjoined and non-enjoined.
Thus, devotion takes manifold forms.<ref name=":11" /> Some of the major forms and classification of Bhakti ae as follows:
* '''अपराभक्तिः पराभक्तिः च । Apara (lower) and Para (higher) Bhakti.'''
* '''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.
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.
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.'''
Both Maharshi Shandilya as well as [[Narada (नारदः)|Maharshi Narada]] mention the classification of Bhakti as Primary and Secondary Bhakti. Shandilya mentions that primary devotion is one-pointed, whole-hearted devotion to the Supreme (Ekanta Bhava). It is the principal devotion because others are subservient to it. While Narada elaborates that secondary devotion is of three kinds either according to the Gunas in the devotee (ie. Sattva, Rajas and Tamas) Or according to whether the devotees are the distressed (Arta), seekers of knowledge (Jijnasu) or the selfish (Arthartha).
Both Maharshi Shandilya as well as [[Narada (नारदः)|Maharshi Narada]] mention the classification of Bhakti as Primary and Secondary Bhakti. Shandilya mentions that primary devotion is one-pointed, whole-hearted devotion to the Supreme (Ekanta Bhava). It is the principal devotion because others are subservient to it. While Narada elaborates that secondary devotion is of three kinds either according to the Gunas in the devotee (ie. Sattva, Rajas and Tamas) Or according to whether the devotees are the distressed (Arta), seekers of knowledge (Jijnasu) or the selfish (Arthartha). And in both cases, the first is better than the second and the second is better than the third.<blockquote>गौणी त्रिधा गुणभेदादार्तादिभेदाद्वा ॥५६॥ उत्तरस्मादुत्तरस्मात्पूर्वपूर्वा श्रेयाय भवति ॥५७॥</blockquote><blockquote>''gauṇī tridhā guṇabhedādārtādibhedādvā ॥56॥ uttarasmāduttarasmātpūrvapūrvā śreyāya bhavati ॥57॥''</blockquote>Para Bhakti and Ragatmika Bhakti are also otherwise, known as Mukhya or primary Bhakti. While, Sakamya Bhakti is called Gauna or secondary Bhakti.
Para Bhakti and Ragatmika Bhakti are also otherwise, known as Mukhya or primary Bhakti. While, Sakamya Bhakti is called Gauna or secondary Bhakti.
* '''सात्त्विकभक्तिः राजसिकभक्तिः तामसिकभक्तिः च । Sattvika, Rajasika and Tamasika Bhakti.'''
* '''सात्त्विकभक्तिः राजसिकभक्तिः तामसिकभक्तिः च । Sattvika, Rajasika and Tamasika Bhakti.'''
As seen in Narada's exposition mentioned above, all these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. In Rajasika Bhakti, the quality of Rajas predominates and in Tamasika Bhakti, the quality of Tamas predominates in the Bhakta. A Sattvika Bhakta worships the Supreme to please Him, destroy Vasanas etc. and a Rajasika Bhakta worships the Supreme to get estates, wealth, name and fame. However, a Tamasika Bhakta is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. That is, to worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means is Tamasika Bhakti. For example, When the thief prays, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts in return”, it is Tamasika Bhakti.
As seen in Narada's exposition mentioned above, all these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. In Rajasika Bhakti, the quality of Rajas predominates and in Tamasika Bhakti, the quality of Tamas predominates in the Bhakta. A Sattvika Bhakta worships the Supreme to please Him, destroy Vasanas etc. and a Rajasika Bhakta worships the Supreme to get estates, wealth, name and fame. However, a Tamasika Bhakta is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. That is, to worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means is Tamasika Bhakti. For example, When the thief prays, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts in return”, it is Tamasika Bhakti.
In fact, Para Bhakti or the highest devotion is actually the devotion that arises after the realization of the Supreme Being. And Apara Bhakti or the lower devotion, also known as Gauni Bhakti is the means thereof that is of the form of chanting the Lord's name, singing His glories, etc.<ref name=":0" />
In fact, Para Bhakti or the highest devotion is actually the devotion that arises after the realization of the Supreme Being. And Apara Bhakti or the lower devotion, also known as Gauni Bhakti is the means thereof that is of the form of chanting the Lord's name, singing His glories, etc.<ref name=":0" />
=== नवविधाभक्तिः ॥ Navavidha Bhakti ===
=== नवविधा भक्तिः ॥ Navavidha Bhakti ===
{{Main article|Navavidha Bhakti (नवविधाभक्तिः)}}
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: <blockquote>श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥७.५.२३॥<ref name=":8">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%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%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5] </ref></blockquote><blockquote>''śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pādasevanam । arcanaṁ vandanaṁ dāsyaṁ sakhyamātmanivedanam ॥7.5.23॥''</blockquote>Meaning: There are nine forms of devotion to Vishnu -
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: <blockquote>श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥७.५.२३॥<ref name=":8">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%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%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB Adhyaya 5] </ref></blockquote><blockquote>''śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pādasevanam । arcanaṁ vandanaṁ dāsyaṁ sakhyamātmanivedanam ॥7.5.23॥''</blockquote>Meaning: There are nine forms of devotion to Vishnu -
# श्रवणम् । ''śravaṇam'' refers to listening to the names, stories etc. of Vishnu
# श्रवणम् । ''śravaṇam'' refers to listening to the names, stories etc. of Vishnu
# आत्मनिवेदनम् । ''ātmanivedanam'' refers to offering oneself and one's belongings completely to his service and care.
# 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.<ref>[https://cloudup.com/cUT0LxhA6uF The Bhagavata Purana (Part III)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref><blockquote>इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा | क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ||२४||<ref name=":8" /></blockquote><blockquote>''iti puṁsārpitā viṣṇau bhaktiścennavalakṣaṇā | kriyeta bhagavatyaddhā tanmanye'dhītamuttamam ||24||''</blockquote>
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.<ref>[https://cloudup.com/cUT0LxhA6uF The Bhagavata Purana (Part III)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref><blockquote>इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा | क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ||२४||<ref name=":8" /></blockquote><blockquote>''iti puṁsārpitā viṣṇau bhaktiścennavalakṣaṇā | kriyeta bhagavatyaddhā tanmanye'dhītamuttamam ||24||''</blockquote>
=== एकादशधा आसक्तिः ॥ Ekadashadha Asakti ===
The Narada Bhakti sutra says that devotion, though one in kind, manifests as attachment of eleven fold forms as follows:
# गुणमाहात्म्यासक्तिः ॥ ''guṇamāhātmyāsaktiḥ -'' Attachment to the attributes and greatness of the Supreme.
# रूपासक्तिः ॥ ''rūpāsaktiḥ -'' Attachment to the beauty of His form
# पूजासक्तिः ॥ ''pūjāsaktiḥ -'' Attachment to His worship
# स्मरणासक्तिः ॥ ''smaraṇāsaktiḥ -'' Attachment to His remembrance
# दास्यासक्तिः ॥ ''dāsyāsaktiḥ -'' Attachment to His service
# सख्यासक्तिः ॥ ''sakhyāsaktiḥ -'' Attachment to His friendship
# कान्तासक्तिः ॥ ''kāntāsaktiḥ -'' Attachment to Him as a beloved
# वात्सल्यासक्तिः ॥ ''vātsalyāsaktiḥ -'' Attachment to parental affection towards Him
# आत्मनिवेदनासक्तिः ॥ ''ātmanivedanāsaktiḥ -'' Attachment to Self-Surrender to Him
# तन्मयतासक्तिः ॥ ''tanmayatāsaktiḥ -'' Attachment to Self-absorption
# परमविरहासक्तिः ॥ ''paramavirahāsaktiḥ -'' Attachment to permanent Self-obliteration
Here, the different bhavas of the devotees towards the Supreme are included. It is said that among the bhavas, the bhakta begins with dasya bhava, attitude of a servant like Hanuman. From there on, climbing up in the ladder of bhakti, he takes up a friendly attitude towards the Supreme (Sakhya bhava) like Arjuna. As his fear vanishes and he claims equality with his object of worship, he slowly develops a bhava of parental affection (Vatsalya bhava) towards the Supreme. That is, he sees Shri Krishna as his son. At this stage, not only do all fears, but also all expectations vanish. The followers of [[Vallabhacharya (वल्लभाचार्यः)|Sri Vallabhacharya’s]] sampradaya entertain this bhava.
It is also said that Kantasakti or Madhurya rasa where the Supreme Being and the devotee become one like a lover and the beloved is the highest stage. However, there is fear of downful in kantasakti, if the devotee is not careful. This bhava is purely mental and hence, a high standard of purity is required in those who take to this bhava.<ref name=":9" />
== भक्तिफलम् ॥ Fruit of Bhakti ==
== भक्तिफलम् ॥ Fruit of Bhakti ==
According to the commentator Svapneshvara, 'anuraga' here is used in place of bhakti. Therefore, attaining the same world as the Lord is the fruit that is emphasized here.<ref name=":0" /><ref name=":1" />
According to the commentator Svapneshvara, 'anuraga' here is used in place of bhakti. Therefore, attaining the same world as the Lord is the fruit that is emphasized here.<ref name=":0" /><ref name=":1" />
However, Narada emphasizes that devotion is higher than the other paths to reach the divine because it is its own reward. Therefore, he says,<blockquote>फलरूपत्वात् ॥२६॥ ''phalarūpatvāt ॥26॥'' </blockquote>It is devotion for devotion’s sake; love for love’s sake. And that is the reason why it excels others. Because, those who follow other paths cherish some ulterior motives in view and thus, fail to attain the Supreme.<ref name=":9" />
== References ==
== References ==