Bhakti is the wondrous relationship of the heart of the devotee with the lotus feet of Bhagawan. The root word of Bhakti is ‘Bhaj’ which means ‘attached to Bhagawan’. Bhakti is rooted in prema and faith, an abundance of which overflows in the heart of the bhakta towards the divine entity. From Bhagawan’s point of view in Sri Bhagavad Gita, we see he has classified Bhaktas into four – arthi, jignasu, artharthi and jnani. This is from a very elevated vantage point. This high standard has fallen into the abyss as we studied it in Bhakti now and then.
Thanks to numerous Rishis, Mahatmas and Bhaktas, we have a variety of classifications that give us an inkling into the nature of Bhakti. This list is most certainly not comprehensive by any means. The purpose of this article is to make us sensitive to these subtleties as it can guide us in correcting the imbalances of our mental status against the real Bhakti needed in the spiritual quest.
Flavors of Bhakti:
Sakama-Nishkama Bhakti: Depending on the focus of Bhakti, we see Sakamya/Sakama and Nishkamya/Nishkama Bhakti. In Sakamya or Kamya Bhakti, one is devoted to Bhagawan, but for a specific outcome. This would put us in the classification of Artha Bhakti of Sri Krishna. Bhakti is used initially as a crutch to obtain otherwise unattainable favorable result. This may be a mundane trivial object of desire or a life altering choice like getting a spouse or job or child. We see Draupadi repeatedly surrendering to Bhagawan for his protection as in the case of Durvasa testing the Pandavas or during her Vastraharana abuse in Sabha Parva.
This finally culminates in a desireless Bhakti that even transcends seeking Mukti. At the highest stage, a Bhakta has no needs or wants warping his mind. The pure unalloyed love for the absolute alone exists. Prahlada did not plead Narasimha Bhagawan for any favors. Bhagawan could not tolerate his Bhakta tortured, as was the case in Gajendra Moksha. Even Bhagawan expresses the state of mind of such an exalted Bhakta who seeks nothing, as in Ambarisha.
Apara (lower) and Para (higher) Bhakti: There are definite gradations of Bhakti. As a beginner, the Sadhaka is focused on imbibing values of Bhakti, Ahimsa etc. There is a struggle between the Vasanas and the dharmic ideals. The tussle may last years or Janmas. There is a specific emphasis on rituals and ceremonies. There is an increasing seeking of Sattva, yet the Rajas is not gone. There is a clear demarcation between good and bad. Such a Bhakti is Apara. Though there is strong love for Bhagawan, the Bhakta’s mind is attached to name and form. It can tolerate the idea of Bhagawan only in a particular tradition. It cannot perceive the entire glory, thus gets tainted by the arrogance of limiting Bhagawan. God defined is God limited and even defiled.
In Para Bhakti the limitations placed in the mind are gone. There is no need for a murthi, ritual or ceremony. There is no constraint of a name and form. Bhagawan is seen in both good and bad, as such a classification itself loses meaning. Para Bhakti is the same state as a Jnani. As one scrubs the lower values continuously through years/janmas of Bhakti Sadana in the form of Japa, Kirtan, Satsangha, svadhyaya and more. In this exalted state, the Bhakta sees everything as a manifestation of Bhagawan. Depending on the faintest of Vasana left, one perceives the entire manifest universe as Vishnu or Shiva or Devi. They definitely do not indulge in comparing divinities, as they realize they are just the expression of the same.
Vaidhi and Ragatmika Bhakti: In Vaidhi Bhakti there is a strong emphasis on rituals, observing rules and following traditions. The beginning stages of Bhakti where protection and guidance is needed for the Bhakta. It culminates in Para Bhakti.
In Ragatmika Bhakti the Bhakta is intoxicated by divine love. There are no fetters or bondages of society. Just as the Gopikas of Brindavan and Meera cast aside the shackles of societal norms, for the pure unalloyed Krishna Prema. Thirumangai Alwar and Vallalar dressed as a woman not like the psychologically disturbed ones of today, but as an expression of the highest philosophy that Bhagawan is the only Purusha and we are all mere representation of Prakriti only. Ragatmika Bhakti is an expression of Para Bhakti.
Vyabhacharini and Avyabhacharini Bhakti: An ordinary Bhakta keeps Bhagawan and his thoughts amidst the worldly objects. Bhagawan remains as one more object of desire. The attention keeps wandering from one object to another, such is the state called Vyabhacharini Bhakti.
On the other hand, Para/Ragatmika Bhakti doesn’t waver away from Bhagawan. In the initial stages, the importance of worldly objects pale significantly in the focus of Bhagawan. Eventually they vanish completely and there is only one focus in the mind of Paramatma, such a state of unadulterated, undiluted single pointed attention is the nature of Avyabhacharini Bhakti.
Mukhya(Primary) and Gauna(Secondary) Bhakti: Unlike the duration of time and nature of time in the above classification, the weightage given to the object in focus determines if the Bhakti is Mukhya or Gauna. In Mukhya Bhakti, Paramatma is the primary object in mind, but in Gauna Bhakti, it is interspersed and perhaps lost most of the times to other objects of desire in the mind.
Sattvic/Rajasic/Tamasic Bhakti: Based on the preponderance of the Gunas, one can also classify Bhakti.
In Sattvic Bhakti, there is an overwhelming alignment with Dharma and an ever increasing focus on getting rid of the subtle vasanas.
In Rajasic Bhakti, there is a strong inclination to cash in the Bhakti for trinkets in life, be it for name, fame, wealth and possessions.
In Tamasic Bhakti, there is arrogance, wrath, jealousy and malice even in the Bhakti. Usually this is seen when there is fighting in the name of Bhagawan’s nama rupa.
All these three are lower flavors of secondary Bhakti. In Primary bhakti there is a single pointed attention on Paramatma. There are no variations seen between Bhagawan or his various states. There is no such thing as undivine, as the Bhakta sees Paramatma in all things around. There is no bheda between Hari or Shiva, as all are the forms of same Paramatma. This is called Samarasa Bhakti. The Bhakta sees Bhagawan in all situations, emotions, feelings as one unending undiluted expression of Paramatma. This state is called Ananya Bhakti, which is the same as Para Bhakti and Avyabhacharini Bhakti.
Nine types of Bhakti:
Hiranyakashipu was curious to know what his little first born son, Prahlada had learnt from the ashrama of Sanda, the son of his Guru, Shukracharya. Prahlada’s response is recorded in Srimad Bhagavatam – 7-5-23:24 as:
श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥ 7-5-23
इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा । क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥ 7-5-24
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addhā tan manye ’dhītam uttamam
Sravanam – It means listening. Unlike senses like eyes, tongue which need to be deployed, the ears are always open. Though we may hear many sounds, we may choose to pay attention to only the ones we focus. This implies active listening. What is the subject? Listening to the glories, leelas, virtues of Bhagawan, his Avataras, his names and forms constitute Sravana.
Studying also needs effort, but listening to the wondrous words through the mouth of sadhu or Satsangha, very subtle and esoteric ideas can be easily understood. Thus a simple word of listening highlights what to do, with who and the nature of subject. This is the heart of Bhakti as it evolved into various forms like Pravachans, Kirtans, Upanyasas etc. This is the easiest way to absorb the Bhava and Jnana. In modern day and age, we tap this concept through audio books during long drives. But its full power is in the desecularized original application.
The Bhava of wanting to listen more, even ask questions to clarify, backed by shraddha and the willingness to apply what one has listened are the traits of Shravana.
Parikshit, the grandson of Arjuna, son of Abhimanyu was faced with certain death in a week. He resolved to uninterrupted active listening of Bhagawan and his leelas through Suka. Even in Ramayana, Rama and his three brothers are introduced to the wondrous Ramayana only through listening to the singing of Lava and Kusha. Ajamila was able to shed an entire Janma of worst papa filled life and make a wise choice of Hari smarana thanks only to the Sravanam of discussion between Vishnudhootas and Yamadhootas.
Kirtanam – Is singing the glories of Bhagawan. It is suggested as the antidote to Kali Yuga. It may be songs, Bhajans, Kirtans. We do this in the most sickular way by singing vulgar songs or recalling movie songs. While they emphasize and strengthen our vasanas, Kirtanam helps us overcome this Samsaric burden. We take a method we are used to and apply it in its original glory.
The Kali Santarana Upanishad recommends chanting the Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Mahamantra as the most powerful antidote to the ill effects of Kali. It could be any Ishtadevata depending on our BMI and vasanas.
Numerous are the examples but the list will have Narada Maharishi on its top. We also find Lava Kusha in Ramayana and Suka Maharishi narrating entire Srimad Bhagavatam to Parikshit, the Suta disciples of Vyasa Maharishi as prime models. While these exalted ones offer the highest role model, innumerable Bhaktas over millennia have provided the roadmap of Kirtana. The recent ones are the different Dasas like RamaDasa, KanakaDasa, PurandaraDasa, SurDasa and Meera with her Bhajans.
(Vishnoh) Smaranam: Constant unbroken memory of Bhagawan, his names, forms and leelas. Even while immersed in worldly affairs, the mind is constantly thinking about Paramatma. To begin with it may be limited to special times like praying, doing Japa and limited to forms of ishtadevata murthis. Initially the connection is very sketchy and even has to be forced to. Eventually, the remembrance is undiluted and expansive. The word Vishnoh hints us to this effect. This mere condition negates all the samasara maya effect. Initially what needed a huge effort to turn the extrovert mind to inside, becomes locked on the eternal and is happy not to shift its attention on the trivial, ephemeral and mundane.
Smarana at the highest state is the same culmination of Raja Yoga (Samadhi). Prahlada never bothered all the tortures meted by his father, Hiranyakashipu, as his entire mind was immersed in Hari Smarana. Reminding others of Paramatma is enough to snap out of the worst worldly problems. Hanuman in a gentle, melodious voice remembered Ramayana which gave immense strength to Sita, who was on the verge of giving up her life. This reminded the Jivatma(Sita) of its real connection with Paramatma.
Kunti was able to stand tall and strong amidst incredible bad events of her life only by the constant remembrance of Krishna and his grace. Smarana is imperfect like in case of Kamsa, which was fear based or Sishupala, whose remembrance was tainted by angry words or Paundraka Vasudeva, whose memory was filled with delusion. Yet, as long as the Smarana is undiluted, all expansive and always above the highest principle, it interestingly seems to yield the same wonderful results.
Padasevanam: Constantly worshiping the feet. The picture that comes to our mind is Lakshmi serving Vishnu or Parvati with Paramesvara. An exalted glorious uninterrupted service. Bharata sets the most excellent example of doing Paduka Seva and performing the duties of himself, yet as a servant of Rama.
For us mortals, it is impossible to get the physical intimacy and chance to practice the seva. But there is hope if we understand Bharata. If we stick to our Swadharma and offer all the Karmaphala to Bhagawan’s kamala charana we can emulate Bharata’s example. If we see the divinity in every being and practice unselfish love, it will elevate our mind to such a state. Looking at Lakshmi who represents all prosperity at the feet of Hari should remind us not to have it the opposite way, as many of us take riches to our head.
Archana: Is worshiping Bhagawan. It can begin externally directed at a murthi or internally as a mental image. Externally if may involve the most mundane things like a single leaf, flower, fruit or a drop of water as suggested in Bhagavad Gita 9-26 (पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ॥ patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ) Eventually as the Bhava gets deep rooted, it morphs into a consistent internal one. There are many examples like Shodashopachra pooja, Sahasranama pooja, Ashtottara pooja. Usually depending on the varnashrama, rules are laid down for the external flavor, whilst the internal one, which is suited for advanced bhaktas who have attained chitta shuddhi, no prescribed format is needed.
As the Bhakta gets advanced, the Narayana-Bhava or Ishvara-Bhava expands to every being and everything around. Maharaja Prithu is often quoted as an excellent example to emulate. Srutadeva and Bahulasva offer to perspectives to this form of Archana.
Vandana: Is prayer and prostration. The Bhakta overwhlemed by Bhakti and perceiving the Supreme everywhere and everything is overtaken by the Universal. The expression of such a Bhava may be in the form of prayers or in the form of falling at the feet of Bhagawan, as a representation of submitting one’s ahamakara. An overwhelming sense of gratitude pervades the personality. It may be seen as thanking Bhagawan for trivial things like before eating food or realizing that one’s life is guided solely in HIS able hands.
This
overwhelming feeling is best captured in Akrura
(Srimad
Bhagavatam
10-40). The entire summary of his attitude and understanding is
summarized in SB 10-40-30 as नमस्ते
वासुदेवाय सर्वभूतक्षयाय च
। हृषीकेश नमस्तुभ्यं प्रपन्नं
पाहि मां प्रभो ॥ -
namas te
vāsudevāya
sarva-bhūta-kṣayāya ca hṛṣīkeśa namas
tubhyaṁ prapannaṁ pāhi māṁ prabho
(O
Son of Vasudeva!!
Obeisance to you, the one in whom all living beings reside. O Ruler
of mind and senses! Again I offer my obeisances to you. O
Prabhu!
Please
protect me, the one who has completely surrendered.)
We see a similar effect in Vibhishana Saranagati in Ramayana. The same attitude is seen when the Devas led by Brahma and Shiva plead Rama during Sita’s agnipariksha. A similar episode happens when Brahma realizes his mistake challenging Krishna by kidnapping the gopa boys. When Prahlada and subsequently Brahma encounter Narasimha’s, all they could do was Vandana. The scenario is same when Gajendra launches into a Stuthi thinking about the Parabrahman.
Dasyam: Is voluntarily realizing the subservient nature of one’s self and offering in complete service. Many times wrongly translated as servant. There is no inferiority felt here. The humility felt is at the realization of incomparable magnitude of Brahman. Thus as the realization dawns, one voluntarily offers to all the bidding of the Master. There is also a prior understanding that one does any action only due to his strength. Ahamkara is blunted to the level that such realization stays permanent.
Dasya Bhakti is staying focused on Swadharma, offering service to other bhaktas. Usually a superior gradation is seen when one can elevate Bhagavad Dasya Bhakti as Bhagavada Bhakti.
Hanuman is perhaps the most suitable example who is the epitome of Dasya Bhakti. But one cannot forget Lakshmana who toiled for the privilege of serving Rama, even at the cost of his life and all creature comforts for fourteen years.
Sakhyam: Is cultivating a friendly sentiment towards Bhagawan. To treat HIM as a very fond relative or friend, giving preferential treatment, keeping Bhagawan at the center of all relationships and actions in life. Just like one willingly drops all urgent work in favor of focusing on a very dear friend, the Bhakta is consumed by an intense positive bias to Bhagawan. There is an element of transparency, innocence, complete mutual dependence and endless affection.
The gopa boys of Brindavan were privileged with such wondrous Sakhya bhava to Krishna. Arjuna is perhaps the best example for Sakhya Bhakti, though all Pandavas felt the same. Interestingly Krishna reciprocated the same Bhava. We find Uddhava who obtained Uddhava Gita for us from Krishna and Sudama as great role models.
In Ramayana we find Guha, Sugriva and Vibhishana excelling in such a wondrous Sakhya relationship with Rama.
Atma Nivedanam: Is complete Self surrender. This is a state of rising above identifying one as Body-Mind-Intellect and realizing not only oneself as Atman but also what is the equation between Atman and Paramatman. There is a complete absorption of the little Ahamkara ridden personality within the Universal Supreme. There is no separate desire or Vasana left.
Mahabali surrenders himself to Vamana despite knowing his intentions and the warning/curse of his Guru, Shukracharya (Srimad Bhagavatam 8-22). While Sita in Ramayana could have burnt Ravana with her Satitva, a fact confirmed by a prior curse on Ravana, she is completely surrendered to the will and actions of Rama. Rukmini displays the same Bhava towards Krishna.
Bhakti is the most easiest way to approach Brahman as we tend to use the faculty of Manas (mind) the most. We tend to use it over our body and intellect more, being emotional beings. But after studying the Navavidha Bhakti, we can see the elements of Bhakti, Jnana and Karma Yoga are all blended in. Padasevana and Dasya relate with Karma Yoga. Kirtan, Archana, Vandana and Sakhyam are certainly limbs of Bhakti Yoga. Sravanam, Smaranam and Atma-nivedanam are easily part of Jnana Yoga. Thus even the different types of Bhakti are a synthesis of the different pathways to approach Brahman. Swami Sivananda highlights the Yoga of Synthesis mode as a fast track spiritual evolution.
Another way to look at these nine flavors are like a ladder. Sravanam informs us the presence of the Supreme. While one may not grasp much by repeating Kirtans/Japa one is able to get a better picture, which gets established as Smaranam. An overwhelming realization of the magnitude makes us wanting to do PadaSevanam or submit to this entity, which also leads us to do Archana and Vandana. As the Ahamkara dwarfs it morphs into Dasya and eventually Sakhya Bhava. Finally it culminates in Atma Nivedhana. Though it appears like different stages, most certainly this is not a step ladder. All the nine flavors are different facets of the same Bhakti Bhava.
One of the key elements of Bhakti is Satsangha. It is only due to it one gets introduced to Shravana, the roots of Bhakti get watered through Kirtana and Smarana. Only by knowing the Bhakti Bhava of other Mahatmas one is introduced to ideas of Padasevana, Archana and Vandana. Learning and contacting other Bhaktas options of Dasya, Sakhya and Atma-Nivedhana are possible. In short Bhakti is very infectious and Satsangha is the medium in which it can be easily distributed or acquired. May our minds evolve with the continuous contact of Paramatma. May Satsangha continue to strengthen our Bhakti. May we continuously hold on to the Lotus feet of Bhagawan.
ॐ तत् सत
