Bhakti and Bhakti Marg

Introduction

All the creation of divine being has a meaning. He has created this world (Jagat) for HIS sport out of HIMSELF. He has alos created the Jivas out of HIMSELF in a part form. This "Jivas Srusti", as it is known in sastras, passes through various "Yonies" (reproduction process) and "Manusya Yoni" is one of them.

It is said that the divine being shows special compassion (krupa) on "Manushya yoni" than shown on other yonies. He had provided hands, heart and mind to mankind. Hands indicated the power to do karma (actions), "Haiya" (heart) indicates to power of bhakti, and "Magaj" (mind) indicates to the powers of intelligence using these three powers and the means (Sadhana) available to us, a man can with the assistance of a "Sad Guru" and his guidance, can lead a life of dedicated dharma and ultimately reach divine person.

The Path to Realisation of divine being

Vedas are the age old proofs of ancient (Sanatana) Vaidic Dharma and have been accepted as such. Vedas are divided into two parts. (1) Purva Kanda. (2) Uttara Kanda. In the first part, all the means that can be executed through "jarma" are mentioned to achieve the divine contact, this mode of performance is known as "Karma Kanda" . (Kanda denotes to a part). The part that exhalts the path that leads to divine being by mentioning the processes and means is called "Karma Marga". The path of realisation is explained in detail in this part. In ancient times "Rishies" (Sages) - the masters of vedic knowledge - and those who practiced Vedic dharma regularly conducted "Yagnas" and "Yogas" - names of ritualistic perfomances - regularly to propiliates celestials.

In the latter part (Uttara Kanda) of vedas, spiritual elements like Brahman, Jagat and Jiva are described in extent. Since an elaborate knowledge is condensed into these works it also come to be known as "Jnana Kanda". Rishies and Munies (Saints who contemplated on deeper knowledge) have strived in solitude to achieve this other wordly (Paralaukic) knowledge through means of yoga with the ylterior motive of realising divine being. It is not easy for each and everybody to tread on this system called "Jnana Marga".

Vedas have granted permission to receive the "holy thread" - called yagnopavita) - and recite "Gayatri Mantra" to three "Varnas" - catagories i.e., general working systems - viz., Brahmana, Kshatriya and Vaisya. (Varnas and Ashramas are the age old divisions of a human system working and observing certain religions a kind of a division under which the present caste system is arrived at. The four varnas have specific functions to perform under religion sanctions "Ashramas" have a broader acceptance into following religious duties and are divided into four divisions called : 1. Brahmacharya ashram - taking a vow of celebacy and lead a life of dedication to vedic life - 2. Grahasta ashram - i.e., lead a life of a householder after marriage. 3. Vanaprastha ashram - i.e., conductiong a peaceful sojourn in an ashram where the couple will be free of all household responsibilities and 4. Sanyas ashram - i.e., relinquishing all attachment for worldly entanglements and striving for attaining emancipation known as Moksha. The fourth varnas i.e., sudra and a woman are not entitled to receive "yagnopavita" or Gayatri Mantra without being cousecrated into "yagnopavita diksha" one cannot be allowed to practive karma marga or gyana marga. Hence for the sudras and women it has turned difficult to realise divine being.

Upanishads form a part of the literature of vedas. Upanishads deal prominently with the knowledge about the other worldly elements and in a subtle forms deal with bhakti also. In a way one can say safely that the whole of veda sastras not only deal with the systems of karma and gyana but subtly mention about Bhakti also.

Bhakti in ancient times

Srimad Bhagvad Gita is a part of the great epic Mahabharata. In Gita, the divine being has explained to Arjuna - starting from 7th chapter upto 12th chapter, in all 6 chapters - the elements of Bhakti, the doctrines of Bhakti and the characteristics of a Bhakti yogi, who is very dear to HIM. It is admitted that Gita in essence is the milching of all upanishads. gita presents Brahma Vidya in a simple form which is narrated in Upanishads. Sri Krishna has explained in detail the system of Bhakti and Bhakti yoga and Bhakti. This is the first work on the subject of Bhakti and since it is the very statement, coming from divine being it is compared to veda.

Veda Vyasa is an incarnation of Gyana. He had conceived Sri Bhagvad Purana in a state of Samadhi and composed it into a work of twelve cantos. This work consists of the episodes of great devotees, how they became the receipients of the divine compassion, how they lived a life of religious upkeeping, how they turned into "Parama Bhaktas" and "Maha Bhagavatas". In the 11th chanto he has specially mentioned how Sri Krishna has taught all about Bhakti yoga to HIS dearest companion and devotee Udhava. Srimad Bhagvata is a complete Bhakti Sastra. Bhakti yoga of Gita is espanded in a clear manner in Srimad Bhagavata.

Other works of Shastra on bhakti

There were two Maharishies in ancient times. 1. Maharishi Narad. 2. Maharishi Shandilya. Both the Maharishies were more of Bhaktas than Gyanies. Maharishi Narad was a deep devotee of divine being. He was called "Parama Vaishnava". Maharishi Shandilya was the "Purohita" of Sri Nanda Raiji. Purohit is a person wo conducts religious pratices on behalf of a householder. He lived all his life in Vraj and practiced Bhagavada Bhakti. Both these Maharishies have composed rules and regulations explaining the form of Bhakti and its doctrines on the form of Canon.

Maharishi Narad had composed "Narad Bhakti Sutra". He had also composed another work called "Narad Pancha Ratna". Maharishi Shandilya had written a work called "Bhakti Sutras". Relying on these works propaganda for the system of Bhakti is undertaken during the period after the life time of Adi Sankaracharya.

Acharyas who have brought forward Bhakti Marg

Beginning from 10th century A.D. to 17th century - a span of 800 years - the whole of Bahrat has seen a great insurgence of Bhakti. Of those able Acharas who had contributed to the propogation of Bhakti. Sri Ramanujacharya was the first. He has established a tradition of Vaishnavism and encouraged vishnu Bhakti. Following suit of this great Acharya, Sri Madhavacharya and Sri Nimbarkacharya have carried the banner for Vishnu Bhakti andKrishna Bhakti through their traditions of "Madhava Sampradaya" and "Nimbarka Sampradaya". These cults were carried on in South India and North India around 15th century of Christian Era, Jagad Guru Sri Vallabhacharya has established his "Pusti Marga" and through his special kind of Bhakti called "Yasodatsanga Lalita Sri Krishnas Prema Lakshana Bhakti" and gave a great spurt to its propaganda throughout Bharat. During the same period Sri Krishna Chaitanya also has advanced "Nama SanKirtan Bhakti" through Bangal and North India. Later on, in 18th century, one Sri Sahajananda Swami has propagated on Sampradaya (cult) called "Swami Narayana" sampradaya and advocated the Bhaktas of Sri Narayana.

In this way we observe the growth of Bhakti cult started in around 10th century A.D. and is being propagated right through the present century. It is gaining hold everyday. A great filling is added by the compositions of Bhakti poets who have kept the torch burning through centuries.

Jagad Guru Sri Vallabhacharya has composed many works explaining the intricacies of Bhakti and its systems. In his commentary on Sri Bhagavata viz., Sri Subodhini, he had explained the concept of Bhakti in a beautiful way. In this work he has pointed out what is "Prema Lakshana Bhakti" and how it has to be practiced. Even in his "Shodashgrantha" he has in many places, mentioned about this special kind of Bhakti which he named as "Prema Lakshana". HIS descendents had tried to simplify this doctrine by composing books on the subject in works like : "Bhakti Hausa:" ,"Bhakti Hetu" and " Bhakti Ratna". There are many more books on this doctrine. Sri Dayarambhai has composed a long poem called "Bhakti Poshana" to explain the form of Bhakti.

Meaning of the word : "Bhakti"

This word "Bhakti" is a sanskrit word. It is derived from the verb "Bhaj" to this is added a "pratyaya" "kitana" and as a derivation it become "Bhakti". The meaning of the verb "Bhaj" is to offer seva. "Kitana" means with affection. Hence the combined word "Bhakti" means to serve Sri Thakurji with an emotion of love or attachment under Sanskrit grammer when a verb (dhatu) is associated with a "pratyaya" the meaning becomes more leaning on the "pratyaya" than on its verb. Hence with this word "Bhakti" the meaning of "Sneha purvak" i.e., with attachment remained the important factor.

If you offer service (seva) without theaccompanying "sneha" or love it cannot be said "Bhakti". In order to put pressure on the aspect of "sneha" the adjective "Prema Lakshana" is added before the word "Bhakti". Hence the new concept turned out to be "Prema Lakshana Bhakti".

Hence, Bhakti means: attachment towards divine being (Bhagavan). In other words : to serve divine being with love. Since the combined word consists of a verb "Bhaj" it indicates to the acting side of word viz., to serve. If a person shows only attachment towards divine being but does not serve HIM, then we cannot say that he is having Bhakti. Supposing another person attends to the part of seva only - just for duty's sake, or for sustenance or for his stomach's sake, but does not entertain any attachment for divine being then also his seva cannot be called Bhakti.

Let us understand this through an illustration : A women delivers a child in a Maternity Home. A nurse trained in a child care attends to the child. In spite of the special knowledge she attends the child care as part of Nursing home duties so we cannot say that she is doing it with Bhakti. Neither can we say it is seva. Look at the mother. She becomes a mother first time. She has no knowledge of how to care for a child. But she shows immense love for the baby child. Whatever she does for the care of her infant is called "Santana Bhakti". It is seva to Santana i.e., her own child.

Hence it is essential that seva should be enveloped with the sentiment of oneness, attachment. When this love takes the form of action it completes as Bhakti.

Kinds of Bhakti

Bhakti is divided into two parts :

1. Para Bhakti - Mukhya Bhakti - Prema Lakshana Bhakti or Pusti Bhakti
2. Gauni Bhakti - Maryada Bhakti

We have observed that the character of a person is influenced by the combination of three qualities called "Gunas" 1. Satvic Guna. 2. Rajas Guna and 3. Tamas Guna. When these Gunas intermingle they become nine gunas. 1. Satvic - Satvic, 2. Satvic - Rajas, 3. Satvic Tamas, 4. Rajas - Rajas, 5. Rajas - Satvic, 6. Rajas - Tamas, 7. Tamas - Tamas, 8. Tamas - Satvic and 9. Tamas - Rajas. Over and above there is one more element called "Nirguna" i.e., without any attributes. It is the 10th Guna. in the system of Maryada Bhakti a Bhakta is guided by these nine kinds of causes and as such follows "nine kinds of Maryada Bhakti" called "Navadha Bhakti". These methods are narrated in sastras.

But Pusti Bhakti is special. It adopts "Nirguna Bhakti". In this way we also observe that there are two more kinds of Bhakti called Saguna Bhakti and Nirguna Bhakti.

The learned scholars catagorise Maryada Bhakti as a system laid down by sastras. Since it strictly observes the norms of sastras it remains under certain vedic order and is called Maryada Bhakti (Maryada itself suggests certain limitations laid down under sastras)

A maryada Bhakti does upasna ( a mode of worship ) and other procedures as have been mentioned in sastras. Under Maryada Bhakti, a Bhakta (devotee) can worship any celestial (Dev or Devi). Keeping one of them as their Ista (chosen) deity. The final result of this kind of Bhakti is - if it comes to the utmost obtaining Moksha or emancipation.

Again Maryada Bhakti is divided into Sakama Bhakti (i.e., doing Niskama Bhakti (i.e., Bhakti without any anticipation of results). If some one conducts Bhakti with an intention of obtaining materialistic results or achieving other world results, then it is called "Sakama Bhakti". This kind of worshipping an "Ista Deva" has selfish motives behind their action. Such a sakama Bhakta must be doing Maryada Bhakti with an intention to an end to the affliction of the world, or to gaining worldly pleasures, or to obtain Moksha after death or to obtain heavenly benefits. There may be some Maryada Bhaktas who do not wish to gain any of this and other worldly achievements and may do the upasana and puja of his "Ista Deva". Then it is called Niskama Bhakti". The result of this kind of Bhakti is Moksha.

We have read some famous Maryada kind of Bhaktas like Narasimha Mehta and Mirabai whose Ista Deva is Sri Krishna. They have been great devotees of Sri Krishna. But even then they had entertained the thought that their worldly affliction be mitigated by HIM. Hence whenever Narshimha Mehta passed through any material afflictions he used to call for the assistance of divine being. Any slight inconvenience in life would make him shout for divine help, thus causing exertion toSri Krishna when her brother-in-law Rana had sent poison to drink, Mirabai, instead of simply swallowing it, offered to her Ista Deva Sri Krishna, thus putting HIM into inconvenience that is why Maryada Bhakti is not pure and complete Prema Lakshana Bhakti.

History of Bhakti

Each object of this world (Jagat) has a trifold aspect viz., AdiBhautic, Adiyatmic and Adhidaivic. In a similar way different sentiments (Bhava) too have these three forms around them. Since Bhakti has a bearing with the sentiments of heart, it has an Adidaivic (divine) forms. It consists of a form known as “Bhakti Maha Rani”. She is very dear to divine being.

As a consequence HE is under the influence of Bhakti Maharani.

In the 6th chapter of Padma Purana We find the episode of the magnificience of Srimad Bhagvada. Bhakti Maharani had two sons. 1. Jnana. 2. Vairagya unless a person gains an equal knowledge of the forms of divine being and bhakti one cannot hope to achieve true bhakti. Hence sastras said that Jnana is the son of Bhakti. A bhakta must acquire full knowledge about divine being. Knowledge about self i.e., knowkedge about one's own soul, about the true form of Jagat. About the illusionary character of Maya. viz., Ahanta and Mamta.

A hamta and Mamta have illusionary character. Wehn you realise this you will lose your atraction for close objects and gain vairagya – sense of uselessness of worldly objects – then your mind can be turned towards divine being. Hence it is necessary that you adopt vairagya for materialistic world. For this reason vairagya is also said to be a son of Bhakti.

The birth of Bhakti Maharani took place in Kerala. The first Acharya of bhakti also comes from kerala. Sri Vishnu swami was the fore most of all acharyas to establish “Vishnaswami Sampradaya” of Bhakti Marga.

The childhood of bhakti maharani was spent in karnataka Sri Mahdhavacharya and Sri Nimbarkacharya hail from the same place. Wehn she attained adoloscence. Seh reached Maharastra. Here she attained youth. Namder, Jnana Dev, Ekanath Tukaram and other saints have spread the cult of Vithoba bhakti in Maharashtra in the name of VaraKari Sampradaya.

Then the youth bhakti maharani had entered along with her two children Jnana and Vairagya who were still in their childhood. Here all the three even before comming to age turned into old persons. Feeling sorry for the sudden advanced age, She then turned towards Brindavan. When she entered the banks of Sri Yamunaji in Brindavan in the abode of Bhagvan Sri Krishna, she once again remained old. They remained almost in an unconscious state of mind.

Form of Devotion

There are some grand wrong notions on the subject of Bhakti amongst members of Vaishnavas society. The reason for this is : they believe that they are practicing true bhakti, but in fact it is not the true form of bhakti.

Many people out of pure show as if they are following bhakti. While others respect the actions of bhakti following others. Very few can be said to be practicing bhakti.

In order to understand the three kidns of bhakti it is compared to a coconut. A coconut has a hard outer surface with fibrous growth around. If you taste the outer crust it will be very repulsice. You will not find the delicious taste of the kernel.

Those who practice bhakti for outward appearance or out of pride it is something like tasting the fibrous content of the outer coconut. No result can be achieved by show.

Sri Hariraiji has specifically mentioned in “Siksha Patra” that :- If at all you desire to achieve some results, never attempt practice bhakti either to gain material comforts or to establish you are a great bhakta. Do not exhibit your worldly skills in the practice of bhakti. You may attempt to decieve the world but you cannot decoy Jagadisha (the lord of the world). Our Prabhu knows whatever transpires in your mind (Antaryami). HE will know the truth if their mind. Hence never practice showing up or deceipt in Bhakti.

To adopt bhakti to show to others. To practice it to earn money, to gain showers of praise by seva; to fill your stomach by professing seva, all these are not true forms of bhakti. It amounts to show off alone.

Two divisions of Bhakti : “Saranagati” and “ Samarpana”

In sanskrit the word “Sarana” has three meanings :- (a) one who protects or or protector. (b) Asraya : or shelter. (c) Ghar or home. A person needs some basis for sustenance. To be safe you need a protector. for freedom from anxities, a home and for various requirements of life a shelter of some completent person.

It is difficult to find a single person who can offer us all the three requirements in worldly sense, because the capacities of people as regards wealths and power are very limited.

Even the celestial Devies and Devatas, entities that belong to “Vyuha” or incarnations are not fully capable of providing shelter to mankind. Each has his or her limitations.

Devas are under the governance of Nature (Prakruti). Even the abode of divine being called “Aksharadham” enjoys only limited bliss calld ananda. Only Purna Purushottama Bhagavan Sri Krishna is the most distinguished person. He has unlimited capabilities. HE is the master of wealth of Ananda that can never be decreased.

His lotus like feet are our shelter or our home. HE can stand support to us in our joys and sorrows. HE alone can provide full protection to us. For this reason Sri Mahaprabhuji has recommended taking shelter of Sri Krishna alone. Then a person can be free from all anxities.

In the system of Bhakti the principle “sarana” takes the form of a foundation. A many stories building can stand firmly on a well prepared foundation. Hence bhakti should stand on a foundation of the principle “Saranagati”.

Hence Mahaprabhuji has treated “Saranagati” as a part or division of bhakti. Since bhakti is bifurcated into Maryada and Pusti Bhakti even the “Sarna” or shelter is divided into Maryada and Pusti. The “Sarana Marga advocated in Sri Gitaji is related to the Sarana Marga of Maryada. Sri Mahaprabhuji has pointed out to another Sarana Marga which has a bearing with Pusti Marga and is different from the otherone. For this reason Sri Mahaprabhuji is called “Pruthats Sarana MargoPadesakah”. Let us understand first the formof Maryada Sarana Marga.

Samarpana : Surrender

In Maryada Bhakti Marga you offer something (Arpana) to divine being. But in Pusti Bhakti Marga you surrender everything. A Pusti Bhakta never keeps anything for himself. He surrenders all to HIM. He takes a vow to remain a dasa or servant. He conveniences himself to lead a life maintaining the dharma of a dasa by mind, speech and action. There is a fundamental difference between this aspect of “arpana” and “samarpana”.

Sastras have explained thus :-

If a person though a supreme holder of his vast properties decides to offer everything to anotehr, and leave all his ownership over it, then it is called “dana” i.e., bestowing all to somebody. Dana means giving up your personal authority over your property. Here sastras are clear in their dictacts. They say that when once you have granted your permission to someone eles, you cannot under any circiumstances take it back. A donor cannot even use the donated property for himself. Even if he enjoys it unknowingly, he will be subjected to moral offence. It amounts to a Mahadisha (great offence) and one has to perform “Prayaschita”. (It is a process where you perform certain rites to compensate your offence).

In this manner if a person donates any object of his possession to any devi or devata it is called “arpana” i.e., an offering. The principles of “dana” (donation) apply even to this kind of relegious offering when an object is offered in this fashion to any devi or devta. the donor cannot then claim any right over it or attempt to use it. Whatever is donated to devi and devata is known as “deva dravya” i.e., money belonging to celestials. Any usage of “deva druvya”, under sastras, is considered to a great sin. Sastras go to the extent of claiming that, even if you touch a person who uses the deva dravya. You will also be viliteed . To get your purified you heave to take a bath once again.

Not only in Hindu Dharma but even in the Jain Dharma, the followeres when they offer any thing to their chosen deity, would not dare to touch it again. This “deva dravya” should be utilised for devas only. When you offer something to “Mahadevji” it is called “siva Nirmalya”. This siva nirmalya is not accepted even by HIS devotees. Only HIs “pujari” – priest takes it. But no one would like to exchange a daughter in marriage or sit with him in feasts when once he accepts siva nirmalya. He would be considered to belong to low status. These Brahmins are known with name : “Tapodhana” All Hindus who offer objects or eatables to devi and devas as “Nauvedya” is offering will never use them.