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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.

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 ? ==

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" />

=== 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,

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 ===

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>

== 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" />

== References ==

== References ==