BHAKTI YOGA

Bhakti Yoga, or devotional union, emanates from intense love, dedication, surrender, devotion, and longing for divine salvation, enlightenment, and liberation. Intensity is the hallmark of Bhakti Yoga. This is because the devotional path is built into the subsumption of the devotee’s self with the divine Self so as to realise the Supreme Consciousness. Swami Krishnananda says that God is the largest dimension of our own selves, which is called Brahman, or the Supreme Being. The miniature of that Brahman is the Atman (inner self or spirit).That itself, expanding to the widest dimension, is Brahman. Hence, there is no God outside of us. There is an immanence of that Universal Being in our own selves. Bhakti Yoga springs from transparency, purity, equanimity, steadfastness, and truthfulness. Bhakti is to purify the heart for the illumination of the Self and to become conscious of the Self. The life process is a continuum, and death is one of the several stages in that continuum. Every being, latently or manifestly, in the life process is in search of the identity of the self so as to realise the very Self. (Swami Krishnananda , Commentary on the Bhagavadgita, Divine Life Society, Rishikesh, 2014, p. 186)

The Srimad Bhagavad Gita teaches us that vairagya, or detachment, both in action and in the mind, is a key aspect of devotional evolution. It enables individuals to perform their duties selflessly, maintain equanimity, and realise their higher selves. Detachment, as described in the Bhagavad Gita, is a means towards the realisation of self-consciousness and divine bliss.

The highest devotee, according to Swami Krishnananda, has certain qualities. He may be a jnani, he may be a yogi, he may be a bhakta, he may be a karma-phala-tyagi—whatever he is, he is finally devoted to God. What are the characteristics of the supreme devotee of God? The verses that follow are considered to be a scripture by themselves—eight verses that pour nectar into our ears.(Swami Krishnananda , Commentary on the Bhagavadgita, Divine Life Society, Rishikesh, 2014, p. 434)

 1. Outline

Bhakti (devotion), a Sanskrit word derived from the root ‘Bhaj’, means ‘to be attached to God’. That way, it is related to Bhajan, Bhakti, Prem, and Priti. Bhakti is altruistic, unalloyed, and devotional love for the sake of God’s love only. The devotee wants God and God alone, who is Om Tat Sat. It is selfless, flawless, fearless, unalloyed, truthful, and transparent. The bonding principle is faith, and faith only, that his own God is the embodiment of Sat-Chit-Anand (Eternal Truth, Eternal Consciousness, and Eternal Bliss). This is a purely faith-based attachment of pure devotional love and adoration. It is based on the devotee’s feelings, conception, and imagination. Adoration leads to the suppression of mundane desires, leading to single-minded devotion, surrender, attachment, and supreme love towards God.

In Bhakti Yoga, devotional discipline of the mind is incumbent for devotion to originate, grow, sustain, and channel in the inward direction of the subject to become conscious of the consciousness of atman (the inner spirit or self) within. Consciousness is universal and is not subject to time, space, or causation. If the mind becomes out of control, the devotional momentum becomes disorganised. The mind is the germinal source for all types of brooding desires through sensual organs and perceptions. Withdrawal of desires from all types of object-directed activities entails control of the mind from its wayward indulgence. That way, the devotee is situated in the self only. There is no desire-caused will or wish, and he is simply situated in the self. It is beautifully elucidated in the Srimad Bhagavad Gita:

yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava

na hyasannyasta-saṅkalpo yogī bhavati kaśhchana

Sanyas is identical to yoga in that no one can become a yogi without renunciating materialistic ambitions.

The routes to Bhakti are situation-specific for the devotees; hence, there is no precise map of them. Additionally, it is infused with the sentiments, emotions, and sensations of the followers. Psycho-temperamental and emotional circumstances allow devotees to express their different types and pathways of Bhakti.

2. Types

2.1. Bhakti may manifest in different types:

2.1.1. Sakamya and Nishkamya Bhakti: Desire for material gains is Sakamya Bhakti. It may include wealth, power, or good health. where Nishkamya Bhakti is selfless devotion to God for the sake of devotional love only. It may include moksha, or liberation.

2.1.2. Apara-Bhakti and Para-Bhakti: In apara bhakti, the yogi focuses on rituals, objects, images, or ceremonies in his or her worship of the Divine. In para bhakti, the devotion transcends the world, and the yogi strives for union with the Divine and liberation from the life-death-rebirth cycle. Para Bhakti devotees look for divine bliss, or Sat-Chit-Anand.

2.1.3. Gauna-Bhakti and Mukhya-Bhakti It refers to the lower, or secondary, type of bhakti, which is seen as a preparatory phase for the practice of the higher, primary type of bhakti called mukhya bhakti.

2.1.4. Ragatmika Bhakti and Vaidhi Bhakti: Ragatmika bhakti is a devotion to God that is not limited by customs, conventions, or rules. The term comes from the Sanskrit raga, meaning "passion," love," and "affection"; atmika, meaning "characterized by"; and bhakti, which means "faithfulness" and "devotional service."

With ragatmika bhakti, divine prem (love) flows freely without concern about what anyone thinks and without societal barriers of any kind or regard for public criticism. In contrast, vaidhi bhakti is devotion that follows rules, customs, and ceremonies.

2.2. Devotees

The Srimad Bhagavad Gita tells us about Bhakatas, or devotees. The type and nature of devotees vary according to their psychotemporal conditions, the nature of attachments and detachments from subjects and objects, and the intensity of devotion based on anegation of the senses. The Bhagavad Gita differentiates four kinds of devotees who take refuge in God.

2.2.1. Arta-distress. Those who are in misery and sorrow turn to God for protection.

2.2.2. Jigansu—the knowledge seekers They are convinced about the opulence of God, are curious to know all about Him, and try to seek Him through knowledge.

2.2.3. Arthathi-material seekers They are seekers of worldly possessions, and they take shelter in God because they are convinced that only God can provide what they are seeking.

2.2.4. Jnani-situated in knowledge The jnani does not exist at all. He has vanished into thin air and become Me, so he stands as the I of the Supreme Lord. Such people engage in devotion with the intent that it is their eternal duty to love and serve Him. Swami Krishnananda, in his commentaries on the Bhagavad Gita, says jnani (those in knowledge) do not exist at all apart from Me. To the question of the devotees, who is the greatest? Ramana Maharshi said, "He who gives himself up to the Self, that is, God, is the most excellent devotee." (Who Am I?, The Teachings of Bhagavan Sri Ramana Maharshi, Translation by Dr. T. M. P. Mahadevan, From the original Tamil Published by V. S. Ramanan,  Tiruvannamalai, 1982, p.6)

3. Pathways

Bhakti Yoga is not a manifestation of emotionalism; rather, according to Swami Sivananda, it is a thorough discipline and training of one’s will and mind, a sure means to intuitive realisation of God Almighty through intense love and affection for Him. It is a means to a thorough apprehension of the true knowledge of Reality, beginning from the ordinary form of idol worship right up to the highest form of cosmic realisation of your oneness with Him. He further emphasised that practice of right conduct, Satsanga, Japa, Smarana, Kirtan, prayer, worship, service of saints, residence in places of pilgrimage, service of the poor and the sick with divine Bhava, observance of Varnashrama duties, offering of all actions and their fruits to the Lord, feeling the presence of the Lord in all beings, prostrations before the image and saints, renunciation of earthly enjoyments and wealth, charity, austerities and vows, practice of Ahimsa, Satyam, and Brahmacharya, all these will help to develop Bhakti.

There are five kinds of bhavas, or feelings, in Bhakti Yoga:

3.1. Shanta Bhava, or peacefulness Expressed through internal surrender and love, like Bhisma Pitamah of Mahabharat.

3.2. Dasya Bhava, or Servant of God: It is a sort of relationship between master and servant with total surrender to obedience and in wholehearted service of the master. Sri Hanuman of the Ramayana is a brilliant example.

3.3. Sakhya Bhava, or friendship: Consider God as a friend, philosopher, and guide. Arjuna of Mahabharat is a great manifestation.

3.4. Vatsalya Bhava, the devotee sees God as a child. The relationship between Yashoda and Sri Krishna is an exemplary one.

3.5. Madhurya Bhava or Kanta Bhava: In this Bhava, the devotee entertains the idea of the lover and the beloved.

Faith and knowledge are essential components of Bhakti Yoga.

4. Scriptures

The Bhakti Sutras of Sandilya contain three chapters. Each chapter has two parts. In the first part of Chapter I, Rishi Sandilya gives a definition of devotion and states that devotion is different from knowledge and that supreme devotion, or Para Bhakti, leads to the attainment of oneness and immortality. In the second part of Chapter I, he discusses the nature of Bhakti, Yoga, and Jnana and their interrelationships. In the first part of Chapter II, he points out that knowledge is the internal means and the lower kind of devotion is the external means of Bhakti. In the second part, he gives an elaborate description of the secondary acts of devotion (Gauna Bhakti), which are the causes of supreme devotion (Mukhya or Para Bhakti). In the first part of the third chapter, he deals with the object of devotion. In the second part he points out that the Jiva, or individual soul, realises oneness with the Lord through supreme devotion and attains final emancipation. (Commentary by Swami Sivananda)

 Srimad Bhagavad Gita: It succinctly declares the qualities of a devotee as those who are alike to friend and foe, equipoised in honour and dishonour, cold and heat, joy and sorrow, and are free from all unfavourable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me; such persons are very dear to Me.

Ṛigveda Samhitā: Devotion to God is a very ancient emotion. This is seen in a number of the Rigveda Samhita's psalms of prayer. For illustration

"He who surrenders himself to Sri Vishnu, who is the origin of the world, the continually evolving, the lord of wealth, he who sings of His sublime birth and deeds, attains Sri Vishnu, who is of the nature of consciousness."

Upaniṣhads: Although the term "Bhakti" is not found in the early Upanishads, its meaning is expressed in several places. Take into account the following mantras from the Mundakopanishad and Kathopanishad:

This Atman cannot be attained through lectures, intellectual pursuits, or prolonged listening. The Self is only available to the person He selects. To such a worshipper, the Self shows itself.

The concept of God's grace can be seen in another mantra of Kathopanishad. Particularly in the Svetvataropanishad, concepts like bhakti and aragati are employed directly.

The themes covered here become obvious to the great man who has devotion to the Lord that is unsurpassed and devotion to the guru of the same calibre.
"I surrender to Him; I, who desire freedom," says the four-faced Brahma whom He created before the earth was created and who taught him about the Vedas.

By the time of the classics and mythology, various facets of devotion, such as love of God, the Lord's favour, devotion to the guru, and submission, had developed to tremendous heights.

5. Remarks

The origin and end of all that exists are found in Brahman, also known as the Supreme Being. His creation is all there is. He possesses opulence that is unfathomable to a mortal being. So by only chanting His name in any way that suits his temperament and circumstance, one might have devotion and seer faith in Him.

This quality of being a genuine devotee is strongly stressed in the Srimad Bhagavad Gita. A true devotee is someone who renounces both good and evil deeds and is full of devotion. They neither revel in worldly pleasures nor despair in worldly tragedies, nor do they yearn for any gain or loss.

-Asutosh Satpathy