Devotion to God. (Glossary for the Vahinis)
Bhakti is really unswerving loyalty to God who is with a form, and attribute and a name. You can grasp with the reason that you are endowed with only concrete name-form-attribute-ful things. So, God has to appear before you with form, sakara, saguna, sarupa, so that you can love Him and serve Him and follow Him and get liberated by Him. (SSS Vol.4, p. 103)
Bhakti is the complete identification of one’s mental activities with those of the ideal on which the attachment is centred. Bhakti must soften the mind and keep it receptive to the higher emotions, the purifying impulses. Bhakti is a word that is used only with reference to love as directed to the Lord. Bhakti or devotion, means love of God. In the word of Bhakti there is the syllable ‘Bha’ which stands for Bhagawan, the Lord, and ‘Akti’ which stands for Anurakti, meaning love. When this love and God are joined together, then you have true devotion, as connoted by the word Bhakti.
Devotion to God is the only path to salvation. For the sorrows of birth and death, which accompany you in this world, God’s name is the only solution.’ This land Bharat has eloquently proclaimed through the ages the virtues of bhakti or devotion. Devotion does not merely mean the observance of rituals, the performance of penance, or meditation. (SSB 2000, p. 95)
Among all forms of Sadhana, Bhakti (devotion to the Lord) is the easiest and holiest. Bhakti is derived from the root ‘Bhaj’, with the suffix ‘ktin.’ It means Seva (Service). It denotes a feeling of friendship coupled with awe.
For one who is a creature of the gunas (Sattva, Rajas, Tamas), to understand what transcends the gunas, an attitude of humility and reverence is required. Bhaja Sevayam (worship the Divine through Seva). Bhakti calls for utilising the mind, speech and body to worship the Lord. It represents total love. Devotion and love are inseparable and interdependent. Bhakti is the means to salvation. Love is the expression of Bhakti. Narada declared that worshipping the Lord with boundless love is Bhakti. Vyasa held that performing worship with love and adoration is Bhakti. Garga Rishi declared that serving the Lord with purity of mind, speech and body is Bhakti. Yajnavalkya held that true Bhakti consists in controlling the mind, turning it inwards and enjoying the bliss of communion with the Divine.
Another view of Bhakti is concentration of the mind on God and experiencing oneness with the Divine. (SSS Vol.19)
Although many sages have expressed different views about the nature of Bhakti, the basic characteristic of devotion is Love. Love is present in every human being in however small a measure. The jiva (individual) is an aspect of the Divine, who is the supreme embodiment of Love. Man also is an embodiment of Love, but because his love is directed towards worldly objects, it gets tainted and he is unable to get a vision of God in all His beauty.
Ordinarily people regard offering worship to God, reciting His name and meditating on Him as constituting Bhakti. True devotion really means installing the Divine in the heart and enjoying the bliss of that experience. It is the mystic union of the individual soul and the Universal. When the devotee prays ardently from the depths of the heart and his love gushes forth, Bhakti is manifested. Winning love through love is the vital aspect of devotion. Prayer does not mean merely appealing to God for favours. It is a means of conveying to God one’s troubles, desires and aspirations and offering all one’s merits and the fruits of one’s actions to God. The basic quality of devotion is the yearning for realising oneness with the Divine. (SSS Vol.19), 18-10-1986
True bhakti (devotion) will overcome all obstacles and like a swollen river, leap over bunds and banks and overwhelm all by the strength. Difficulties are created to increase the yearning and to sift the sincere devotee from the rest. By the alchemy of smarana (constant remembrance of God), even a rock is turned into clay. It cannot become soft by merely carrying it on a specified number of journeys into a shrine. (SSS Vol.2)
Recognising the Divine as Love, spiritual aspirants have been worshipping it as the Supreme Spirit. Because love is Divine the body is considered a temple. It is also regarded as a mansion.
Nirdosho nirmalo nathah: sadosho chanchalo vadhuh (The master or husband is immaculate and pure; the wife is fickle and prone to go astray). A husband who is pure and a wife who is fickle are residing in this body. When a pure husband and a fickle wife live together, how can there be peace in such a home? To ensure peace and happiness in such a home, either the husband has to follow the wife or the wife has to follow the husband. When these alternatives are examined it will be seen that it is not proper for a pure and immaculate husband to follow the dictates of a fickle and wayward wife. The natural course is for such a wife to follow the ways of the husband. In this instance, who is the husband and who is the wife? It is the Atma, pure, unsullied and steadfast, that is the husband. The mind is the fickle, wavering and wayward wife.
The effort to make the mind follow the pure, unsullied Atma is Bhakti (devotion.) Many names are attributed to this devotion. The Bhagavatham equates devotion with service to the Lord. Bhaja Sevayam (Adore Service as worship). Hrsikena hrsikesa-sevanam bhaktir ucyate (Service to Hrishikesha, the Lord of the senses, is termed Bhakti). In other words, devotion means directing the mind towards God. Leading a life with the vision of the Divine in view is Bhakti.
Leading a life with the body-consciousness is moha (delusion). Hence, the lovers of Vishnu, the worshippers of the Lord, are devotees; the lovers and adorers of the world and worldly objects are mere humans. (SSS Vol.22), 24-8-1989.
Devotion to God - the only path for salvation
For the sorrows of birth and of death which accompany you in this world, God‘s name is the only solution. We can describe devotion as the promotion of a sacred mind, in a selfless manner, in the thought of God. The path of devotion will take you, along with your mind, body and action, towards God. As the river flows into the ocean, the river of your life should flow into the ocean of God. Human nature should have this as the sacred objective. Truly, having attained human birth, if we are unable to take ourselves towards God, it is useless attaining this birth. Although there are several paths of devotion, the Vedas have told us that there are three main ones amongst them. (SSB 1978, pp. 214-215)
The three main paths of Bhakti
The first one is described as the path of Pushti Bhakti. The second one is described as the path of Maryada Bhakti. The third one is the path of Pravaha Bhakti.
Pushti Bhakti
Pushti Bhakti can be explained by saying that it enables you to directly attain the grace of God without the help of the normal Purusharthas. By accumulating the good that you have done in all your lives, you have been able to acquire devotion of God. Such a path is the path of Pushti Bhakti. One can also describe it as one of total surrender to God. Such a person will always regard all that he does, as being done for God and by his grace. Prahlada and Radha are the best examples of this category of devotion. They have shown what Pushti Bhakti should be. They had such devotion from their very birth, and they did not require the help of elders nor did they have to do any sadhana. They earned the grace of the Lord and enjoyed great bliss. Amongst women, Radha, and amongst the men, Prahlada, are shining examples; and their lives have the specific purpose of being noble examples to all other human beings. Prahlada never left the name of God—whether in a state of difficulties and sorrow or in a state of comfort and pleasure, he was always thinking of God. This devotion of Prahlada and Radha may also be described as the path generally taken by a cat. The mother cat will take the kitten to a place of safety. The kittens will always look for the mother cat to come and take them to another safe place. By themselves, they will not move from their place at all. They will not make any attempt to do anything on their own. The mother cat will take care of all their wants and requirements. All the comforts for the kitten will be provided by the mother cat. In the same manner, Prahlada felt that God will take care of all his safety, and he totally surrendered himself to God. Radha was also like this. She was always looking for the grace of Krishna. So long as you have attachments, you will never understand what really belongs to you. Only when all attachments are given up, you will realise this truth. Prahlada and Radha were devotees who have learnt this great truth and had exterminated the ego in them. Bliss was their true form.
In the totality of this cosmic power, an individual is a very small part. When man wants to love himself, he cannot avoid loving others. Only when he can love others is he entitled to love himself. In that context, even if you forget what is good for others, you will have to recognise the nature of divinity. Love of divinity will gradually take a form in which you will love yourself. This kind of devotion, which is pure love of God, must be practised by every individual. Such individuals have been described as individuals with Pushti Bhakti. (SSB 1978, pp. 194-196)
Maryada Bhakti
The second category has been named Maryada Bhakti. Individuals who are well versed in Vedas and who go to the elders and by getting their grace, achieve the path of devotion, may be described as people who have Maryada Bhakti. They practice the Purusharthas, namely dharma, artha, kama and moksha and thereby understand the aspect of love of divinity.
The four Purusharthas are divided into two parts for daily practice. They put dharma and artha together and kama and moksha together. They believe that artha or wealth must be acquired in a dharmic manner. They also recognised that wealth is necessary for dharma. They realised that one should seek moksha or liberation. This category of devotees believed that all creation is like a dream and is unreal. Such people have been earning the grace of the Lord by their own effort and have been described as individuals with Maryada Bhakti.
Pravaha Bhakti
The third category is Pravaha Bhakti. In a stream, when water moves away from one place, more water comes to that place. There is always a state of motion. These people do not have any devotion or faith. They are devoid of devotion and will always seek the pleasures of the world. This aspect has also been aptly described by Shankara in the following words. ‘To be born again and die again and take repeated births for the purpose of repeatedly dying, even animals have this kind of life cycle.’ We must first recognise that it is useless to be continually taking birth in this endless cycle of births and deaths. There used to be a very notorious thief. This thief had served his sentence in the jail and was informed that he would be released the next day. He was asked to pack up his belongings and be ready. To this the thief said that it is better he leave his belongings in the jail itself as he was anyway going to come back very shortly.
Although he had spent so much time in the jail, he did not realise that he should not come back into the prison. He was always committing wrong and coming back to the same place. This is the characteristic feature of Pravaha Bhakti.
Truly, your life would be a waste, if there is no devotion in it. This category of Pravaha Bhakti is like the thief. It is like committing theft again and again and repeatedly going back to the prison. Man takes birth, wastes his life in useless things and takes birth again and repeats the same cycle. Truly, in Bharat because of different religions, our attitudes are also becoming very confusing. All the religions have been teaching only good things. No religion teaches us to speak untruth, or be unkind, or to disrespect our parents. The religions may be different with regard to the particular aspects of God about which we really do not know, but in regard to what we know or how we should conduct ourselves, all religions have been teaching the same thing. All religions have been telling the same thing, in relation to worldly conduct. All religions have agreed that it is good to be able to sing the glory of God. This kind of sacred bliss is the quality of the Atma. All the noble qualities like speaking truth, loving others, etc., are generated from the Atma as the source. (SSB 1978, pp. 196-197)
Six streams of bhakti that flow towards God
Bhakti is of various types, according to the Samskara (purificatory acts) of the devotee and the state of his mind and the stage of his development. There is the Shanta bhakti (peaceful devotion) of Bhishma, the Vatsalya bhakti (parental devotion) of Yashoda, the Madhura bhakti (sweet loving devotion) of Gouranga and Meera and the Anuraga bhakti (deep attachment) of the Gopis. Of these, the dasya bhakti (devoted servant) attitude is the easiest and the best for the majority of aspirants at this time. It means Sharanaagathi or Prapatti (total surrender). It grows out of Shanta bhakti.
Bhakti has to be developed by several means or indeed by all means. The mind and the intellect have to be trained and controlled, that is the aim. They can take you as far as the Vishishtadvaita (qualified dualism); later, Advaitic (non-dualistic) experience depends upon His Grace; the Sayujyam (merging in the Absolute) is in His Hands. (SSS Vol.1, p. 126)
Shanta Bhakti
The Shanta Bhava: This emphasises that the devotee endures whatever happens to him gladly as coming from His Grace. In the Mahabharata, Bhishma is pictured as the supreme model of this type. But, he on his own volition, postponed the moment of his death in order to acquire the merit of having cast off the body on an auspicious day! He believed that the uttarayana (Northward path of the sun) half of the year was more holy and that death before the Sun crosses the Tropic of Capricorn would result in an evil future! When God is both Time and beyond Time, who is man to divide Time into good and bad? The happiness or misery awaiting one cannot depend on the time of death. Believing so is a sign of weakness in the devotees of God. (SSS Vol.15, pp. 229-230) In Shanta bhakti (calm devotion), the aspirant practises equanimity and considers all that happens to him as a gift of the Grace of God. Therefore he is unaffected by success or failure; he is ever grateful for whatever God grants him. (SSS Vol.10, p. 177)
Sakhya Bhakti
Sakhya Bhakti is devotion to God as a close friend. Arjuna is quoted as the one who was liberated through this type of relationship. But, Arjuna was mostly lost in the human aspects of friendship and kinship and often strayed away from the devotion due to the Divine. He attained closeness to the Lord so easily that he failed to recognise the significance of the proximity that was awarded to him. They were such friends that Arjuna addressed Krishna familiarly using the word. for ‘brother-in-law.’ This indicated only a human kinship; so, Krishna confirmed that relationship and justified that loose expression of familiarity when He brought about the marriage of Arjuna with His sister Subhadra! So, even the Sakhya attitude cannot be fully rewarding. (SSS Vol.15, p. 230)
In Sakhya bhakti (friendly devotion), the aspirant takes God as his constant counsellor, confidante, companion and mate. He feels the constant Presence of the Lord and is never unaware of Him. (SSS Vol.10, p. 177)
Dasya Bhakti
Dasya Bhakti is the name for the next type. This highlights the attitude of the servant to the master. Hanuman is the classic example of a devotee embodying this type of devotion. He was at the service of Rama at all times. Though encased in the form of a monkey, he had mastered the sixty-four branches of learning and the meaning of the four Vedas; he could recite the six Shastras. He was physically, mentally and spiritually a redoubtable hero. Nevertheless, he served Rama with no trace of ego in thought, word and deed. He had achieved purity of all three.
But, the Dasya Bhakti of Hanuman was not free from defects. His service was steadfast and total to God as Rama. He was not attached to God as Krishna or as bearing any other name. The Vedas declare that God has a thousand names and He can assume a thousand forms. Hanuman’s allegiance was limited to only one name and one form. Dasya Bhakti, therefore, leads to a partial vision of the Universal Absolute. (SSS Vol.15, pp. 230-231)
In Dasya bhakti (servitude of devotion), the aspirant feels that he is the servant, the instrument of the Lord, and revels in the role that God gives him on the stage of life. (SSS Vol.10, p. 177)
Vatsalya Bhakti
Vatsalya Bhakti, the fourth, advises the Sadhaka to adopt the relationship of a mother to her child. The example held before the aspirant is that of Yashoda and her adoration of the child Krishna. She recognised only this one relationship, though others praised Krishna as Madhurapuri-nivasa (He who lives in the city of Mathura) and worshipped Him as Gopihridaya-vasi (He who is installed in the hearts of the Gopis). When Uddhava came from Mathura, Yashoda enquired about her Gopala. ‘I do not know the Krishna who lives in Mathura or in the hearts of Gopis. I am asking you about my child Gopala’ she insisted. Thus, the Vatsalya Bhakti too leads to a certain amount of exclusiveness. (SSS Vol.15, p. 231)
In Vatsalya bhakti (devotion of parental love), the aspirant loves the Lord as the mother loves her child---with tenderness, anxiety, compassion and vigilance.
Anuraga Bhakti
The next type of devotion is called Anuraga Bhakti. The Gopis of Brindavan are the best examples of votaries of this path. Many crooked, prejudiced and perverted people do not recognise the purity and value of this path. Many interpret it wrongly according to their own bent of mind and take to wrong paths. Narrow minds and narrow ideas can ruin one’s life and the lives of others, like pests destroying the crop. The Gopis had the dual feeling of both lover and loved. Duality is caused by ignorance; the mind breeds the duality of likes and dislikes. Janma (birth) is the cause of Karma. Karma causes sorrow and joy, the dual reactions. (SSS Vol.15, pp. 231-232)
In Anuraga bhakti (devotion of deep affection), the aspirant is deeply attached to the Manifestation of the Lord, to all emanations of Divinity, and he is highly pleased when he gets a chance to serve them. Since man has, as his essential characteristic, the quality of love, he has only to foster it and attend to it so that he might love the Lord to the fullest, by loving the Lord’s Creation as much as the Lord Himself. (SSS Vol.10, p. 177)
Madhura Bhakti
Madhura Bhakti is the last path and Radha is the unique example of Madhura Bhava. The moment the name of Krishna was uttered, she lost herself in indescribable Bliss. In spite of this, even Madhura Bhakti posits duality. (SSS Vol.15, p. 232) Madhura is the highest of the six, since it gives the maximum bliss. Milk is curdled and churned, and butter produced and clarified into ghee. Ghee is the end, the final stage. So, too, madhura bhakti is the last stage in the experience of merging in the Lord. The journey ends and the feet stop when the goal is reached. When the madhura (sweet) experience is achieved, there is nowhere else to go to, nothing more to do. The totality of God is experienced in madhura bhakti, His Purna (full) aspect, His Prema (love) aspect. (SSS Vol.10, p. 177)
Then the tree of life will yield the sweet fruit of madhura bhakti (intimate loving devotion). The fruit will have the bitter skin of I-ness and My-ness, which has to be removed. Certain egoistic desires and attributes might persist as ‘seeds’ which, too, have to be removed before the sweet pulp of love is offered to the Lord. When Radha said that she had the vesture of desire and anger, she meant that she was unaffected by them. When she said that she was wearing the five elements contacted by the five senses in five distinct ways---sight, smell, taste, touch and sound---as a ‘garland’ round her neck, she meant that she was not contaminated by their contact. Naturally, the Lord knew that she was completely dedicated to Divinity, that hers was madhura bhakti, that her prema had no blemish. So He granted the final consummation of bhakti to Radha. (SSS Vol.10, pp. 177-178)
Another type of prema is called the Virodha prema or inimical prema. In some way or the other, they also become closer to the Lord. Kamsa, Dantavakra, Jarasandha, Pundarika, Vasudeva were examples of such persons. They hated Krishna so much that even during their sleep, if Krishna’s name was heard they would jump in excitement. The inimical prema is such that at all times and under all circumstances, they are afraid of the Lord although they think of the Lord only in an inimical way. In this way, God’s name and form get permanently imprinted in their hearts. By such a close relationship, they become close to the Lord. (SSB 1976, pp. 110-111)
Bhakti has stages in its growth
For, like the body which passes through childhood, boyhood, adolescence, middle age and old age, bhakti too has stages in its growth. The tender fruit is love, the grown one is devotion and the ripe fruit is surrender. (SSS Vol.4, p. 68)
Bhakti is a continuous condition of the mind
Bhakti is also yoga, a process of eliminating the mind or transforming the mind into an instrument for realising God. Bhakti, however, has been watered down into a routine ritual---like turning the beads of a rosary, squatting a specified number of hours before an image, offering of incense, waving of lights, ringing of bells, dipping in holy waters, or climbing hills to reach shrines. These are acts that quieten some urges and quicken others, which may or may not be congenial.
Bhakti is not a penitential uniform that can be put on or off, as occasion demands. The constables on duty here wear uniforms, complete with ribbons and medals; but, when they reach home after their hours of duty, they take it off and wear other dresses. Devotion cannot come upon you during stated hours and fall off when you relapse into normalcy. It is a continuous, constant condition of the mind, a confirmed attitude, a way chosen and adhered to with avid attention. Today, man dabbles in yoga (devotional practices) in the morning hours, revels in bhoga (festivity and luxury, catering to the senses) during the day, and tosses about in toga (disease) during the night! Bhakti is not to be ‘performed’ during certain periods every day and superseded by other fashionable attractions. Bhakti is a constant, continuous bent of mind, a habit of thought, a way of life. It must be loyally adhered to whatever may happen---dishonour, distress, despair, deprivation, pleasure, prosperity, power and pomp. (SSS Vol.6, pp. 192-193)
Three kinds of Bhakti
Devotion means seeking unity with the Divine through purity in thought, word and deed and concentrating on the oneness of the Godhead. Devotion aims at acquiring friendship with God through this triple purity.
Devotion is of three kinds: Samanya Bhakti (Ordinary devotion); Ekanta Bhakti (Devotion in Solitude) and Ananya Bhakti (Exclusive, one-pointed devotion).
(Bhagavan, Bhakti, Bhakta and Bhagavatha: God, devotion, the devotee, and the scripture)
Bhakti knows no caste; it saves all, ennobles all. Castes have no superiority or inferiority according to the Vedas; a sugar doll is all sugar; The Purusha sukta speaks of the four castes having come from four parts of His Body. The meaning is that all are equally high-born and equally important. (SSS Vol.2, p. 263)
In Bhakti, there are two classes, Sahaja Bhakti and Visesha Bhakti. Sahaja Bhakti is satisfied with worship, bhajan, namasmarana, vrata, pilgrimage etc. Visesha Bhakti craves for purity of character, suppression of impulses, practice of Daya, Prema, Shanti, Ahimsa etc., and inquiry into the why and wherefore of man (SSS Vol.5, p. 298)
Sankara characterises Bhakti differently, in Shivananda Lahari. Like the piece of iron that is drawn towards the magnet, the Jiva is drawn towards the Lord and it attaches itself firmly to the Lord. Ramanuja explained that Bhakti as well as Dhyana done through Prema is essentially the same. (P.Vah, p. 19)
Bhakti does not consist of having a photo for worship and giving it arati every day or shouting Baba, Baba. True Bhakti means that there must be a transformation in your behaviour. God is within you, around you and in you. He is omnipresent. Recognising this truth, you must arrive at the result that you and God are one. This is the truth that you must realise. (SSB 1978, p. 202)
Be attached under all conditions to the source, substance and sum of all Power: The Lord... and then you can draw from that source all the Power that you need. This attachment is called Bhakti. Bhakti will foster Prema, because it is born of Prema itself. Bhakti makes the lowest the rarest of men. (SSS Vol.2, p. 165)
‘ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy Aham.
‘I bear the burden of the welfare and well-being of those who worship Me and Me alone with steadfast devotion and are attached to Me at all times’. Thus has the concept of Ananya bhakti been fully and vividly explained in the Bhagavad Gita by Krishna. Ananya bhakti is one-pointed devotion to God involving total surrender. (SSB 1979, p. 151)
Bhakti is the first requisite. Bhakti merges in Jnana and becomes identified with it. Bhakti ripens into Jnana. (JV, p. 31)
When you have freed yourselves of Vibhakti, Bhakti manifests. Vibhakti means separation, division, position, multifariousness. Bhakti means love of God. You cannot love God without loving the living and non-living. (Kasturi N. , p. 236)
Bhakti leads man on the wisdom arising from the realization of the Unity called God. Devotion grows into wisdom, Bhakti grows into Jnana, just as childhood grows into old age and gets fruition there. Bhakti reveals to you that God is in every one; so, the Love that surges in your heart towards God must flow towards all, for, all are embodiments of the self-same Divine. (SSS Vol. 10, p. 109)
God is won, neither by Nada (Melody) nor by Veda (knowledge), but by Bhakti (Devotion, Dedication). (SSS Vol.7, p. 246)
The Bhakti or Devotion of the Jnani is what is termed Sahaja Bhakti, direct Bhakti. The Bhakti of others can be called Gouna Bhakti or derived Bhakti, indirect Bhakti. The Jnani cognises the Lord as his own Atma; Bhakti is anurakti, attachment towards or affection upon God. ‘Pujyaeshvanurago Bhakti’; it is said: affection towards the revered is Bhakti; said Krishna. (GV, p. 121)
Bhakti is the complete identification of one’s mental activities with those of the ideal on which the attachment is centred. (GV, p. 151)
Bhakti must soften the mind and keep it receptive to the higher emotions, the purifying impulses. (SSS Vol.4, p. 2)
Bhakti is a word that is used only with reference to love as directed to the Lord. Allow the Love to flow single pointedly to the ocean of the Lord’s Grace; this is the Sadhana called Bhakti. (GV, p. 203)
God is more than a billion Suns but, if you are away from Him, you cannot have either the Warmth or the Light. Of course, with God it is not special distance that counts; One has to endear himself to God. That is the process of Bhakti. (SSS Vol.8, p. 90)
Bhakti leads to Shakti and Shakti will grant Yukti. The Yukti will help you to fix your rakthi or attachment on the proper objects and your Bhakti thus promoted finally results in Mukti. (SSS Vol.1, p. 66)
Bhakti is the state of mind in which one has no separate existence apart from God. The Bhakta’s very breath is God; his every act is by God, for God; his thoughts are of God; his words are uttered by God, about God. For, like the fish which can live only in water, man can
live only in God--in peace and happiness.. (SSS Vol.7, p. 121)
In every tree of life, love is present in the form of sweet juice in its fruit. But this is covered by skin called Desire. Hence we are not aware of the sweet juice in the fruit. Only those persons who remove the skin of desire and throw away the hard seeds of anger and jealousy, can enjoy the sweet juice of the fruit of Love. When one throws away the seeds of likes and dislikes and removes the skin of desires, he can enjoy Parama Prema - Divine Love, which is Rasa Swarupa. The Upanishads say that this Rasa is Brahman. With a view to experience this Bliss, they prescribe nine types of Devotion (Bhakti). Bhakti is described in common parlance in many ways, but the Vedas say that they are three types of Bhakti: Bhautika, Ekanta and Ananya bhakti. These have been described in different ways and various commentaries also have been written about them. (SSS Vol.11, p. 239)
Bhakti is not a uniform to be worn on Thursdays when you gather for Bhajan. And to be laid aside when the Bhajan is over. It must mean the promotion of an attitude of humility of revering parents, teachers, elders and others; it is a mental outlook, an attitude that is ever present. (DA, p. Inside back cover)
Bhakti (devotion) is as essential for experiencing Atmic Bliss (ananda) as blood is essential for the body. The Bhakti is the source of man’s true power (shakti). This power endows man with various abilities. Through this power, man can develop ultimately detachment (virakti). When detachment grows, man achieves liberation (mukti). Mukti (liberation) is not a special state of object. It is the gradual elimination of all desires. Desires arising from Kama (lust), Krodha (anger) and Lobha (greed) have to be reduced as much as possible. Students should make special effort to get rid of these three evil qualities. They must widen their vision and develop the spirit of oneness with all living beings, but through steady practice and spiritual discipline, it can be achieved. (SSS Vol.21, p. 88)
The word Bhakti (devotion) (derived from the root word ‘Bhaj) means pure, unsullied and selfless love towards God. In this world no other virtue is greater than love. Love is truth, love is righteousness and love is wealth. This world has originated from love, is sustained by love and ultimately merges in love. Every atom has its origin in love. There are innumerable powers such as atomic power, magnetic field etc., in this world, but the power of love transcends them all. Life bereft of faith and love is meaningless and useless. Love is life for man and love is everything in this world. It is from love that the five elements (Pancha bhutas) have emerged. It is love that shines brilliantly in every individual. But man, not being able to comprehend the significance of love attributes physical relationship to it. The love of a mother towards her child is Vatsalya (affection). The love that exists between wife and husband is Moha (infatuation). The love that exists among friends and relations is Anuraga (attachment). The love towards material objects is Iccha (desire). Love in totality, directed towards God is known as Bhakti (devotion). It is only love that encompasses and permeates the entire world. None can exist without love even for a moment, be it human beings or animals or birds or insects. This love is the very form of God. But today man is misusing this sacred love by diverting it towards the ephemeral world. Never underestimate the power of love. Our ancient Rishis, leading a life of solitude in dense forests, could live in harmony even with wild animals only because of the power of their love. There is nothing that love cannot achieve in this world. It can even melt the hardest of rocks. When the principle of love in every human being is unified it becomes cosmic love (Vishva Prema). Do you want to quench your thirst for love? Yearn for His grace and worship Him. In order to experience bliss, develop love more and more. The more you develop love, the more you will experience Bliss. Bliss (ananda) cannot be attained without love. In fact, it is love that takes the form of bliss. (D.D 28.7.99-p1/2)
Bhakti is Prema, unsullied by any tinge of desire for the benefit that flows from it or the fruit or consequence of that love. It is love that knows no particular reason for its manifestation. It is of the nature of the love of the soul for the Over-soul; the river for the Sea; the creeper for the tree, the star for the sky, the spring for the cliff down which it flows. It is sweet, in bad times as well as good. It is not like pepper or salt with which you savour your dishes; it is the very bread and butter, the essential substance itself. It is not the pickle, which only lends a twang to the tongue and helps you to consume a little more of the food. (SSS Vol.22)
God cannot be realised by intellectual enquiries or study of the scriptures. Bhakti (devotion) alone is the means. Pray to God with deep devotion. You will have the vision of the Divine.’
Man today has achieved eminence in the intellectual sphere and in scientific and technical knowledge. But he cannot realise God through these accomplishments. The Divine is attained only by those who have pure, selfless devotion. The Lord responds only to such pure one-pointed love and total devotion. What is to be cultivated by seekers is such total devotion. (SSS Vol.20, p. 182)
Do Karma based on Jnana, the Jnana that all is one. Let the Karma be suffused with Bhakti; that is to say, humility, Prema, Karuna and Ahimsa. Let Bhakti be filled with Jnana; otherwise, it will be as light as a balloon, which drifts along any current of air, or gust of wind. Mere Jnana will make the heart dry; Bhakti makes it soft with sympathy and Karma gives the hands something to do, something, which will sanctify every one of the minutes that have fallen to your lot to live here. This is why Bhakti is referred to as Upasana, dwelling near, feeling the Presence, sharing the sweetness of the Neighbourhood. (SSS Vol.3, pp. 26-27)
True Bhakti is a spiritual practice based on love. Bhakti is not singing of Bhajans, reciting of sacred texts or performing sacred rituals. True Bhakti is direct flow of selfless and unconditional love from your heart to God. In all spiritual practices that man undertakes, there is a trace of selfishness somewhere. Offer your Love to God devoid of the trace of selfishness or desire. This is true devotion. (SS June 2000, p.183)
Bhakti and attitude of Saranagati that is its final fruit will give great courage to meet any emergency; such courage is what is called Vairagya. (SSS Vol.1, p. 19)
Bhakti will force the Lord to give you, Himself as the Gift. The Coronation Ceremony and the celebrations were all over; the presentation of gifts to all important people was over. Then, Sita remembered that Maruti had been forgotten. There was no one in the Hall except Rama, Sita and Maruti. Rama wondered what to give him; He suggested to Sita that the gemset ring that Janaka gave him on the occasion of the marriage would be best gift, because as He said, ‘Your father gave this to me, on the day he gave you to me; this Maruti gave you to me, a second time. So, I shall give him this.’ Maruti did not seem to be quite happy when the ring was placed in his hand. Evidently, he did not appreciate the gift because it was not given in full sight of all; when all were given, he was neglected! But Maruti placed near his ear, as if he sought to know what sound emanated from it; be bit it with his teeth; tried to peer into its structure,
Rama asked him why, and Sita was also anxious to know, Maruti said, ‘I am finding out whether it has the Ramanama which I want to the exclusion of everything else.’ Then, Rama embraced him and said, ‘Maruti! What other gift can I give you? I shall you Myself as the gift. Accept Me!’ So, that is why he was neglected, at the time every one else was awarded gifts! That is why wherever Maruti is, there, Rama is bound to be; wherever Rama is, there Maruti invariably present. The Name is so valuable for the Bhakta. It persuades the Form to bend and bless. (SSS Vol.3, p. 16)
Bhakti alone confers the supreme good;
Bhakti alone destroys the disease of worldly existence;
Bhakti alone fosters yearning for the Supreme;
Bhakti alone leads to final liberation.
For the realisation of the Supreme Bhakti (devotion) is the royal road. The Lord’s name has been offered to man to escape from the cycle, birth and death and the diseases incidental to human life. (SSS Vol.30, p. 200)
Bhakti is a continuous condition of the mind. Bhakti is also a yoga, a process of eliminating the mind or transforming the mind into an instrument for realising God. Bhakti, however, has been watered down into a routine ritual--- like turning the beads of a rosary, squatting a specified number of hours before an image, offering of incense, waving of lights, ringing of bells, dipping in holy waters, or climbing hills to reach shrines. These are acts that quieten some urges and quicken others, which may or may not be congenial.
Bhakti is not a penitential uniform that can be put on or off, as occasion demands. The constables on duty here wear uniforms, complete with ribbons and medals; but, when they reach home after their hours of duty, they take it off and wear other dresses. Devotion cannot come upon you during stated hours and fall off when you relapse into normalcy. It is a continuous, constant condition of the mind, a confirmed attitude, a way chosen and adhered to with avid attention.
Today, man dabbles in yoga (devotional practices) in the morning hours, revels in bhoga (festivity and luxury, catering to the senses) during the day, and tosses about in toga (disease) during the night! Bhakti is not to be ‘performed’ during certain periods every day and superceded by other fashionable attractions. Bhakti is a constant, continuous bent of mind, a habit of thought, a way of life. It must be loyally adhered to whatever may happen---dishonour, distress, despair, deprivation, pleasure, prosperity, power and pomp. (SSS Vol. 6, pp. 192-193)
Bhakti calls for utilising the mind, speech and body to worship the Lord. It represents total love. Devotion and love are inseparable and interdependent. Bhakti is the means to salvation. Love is the expression of Bhakti.
Narada declared that worshipping the Lord with boundless love is Bhakti. Vyasa held that performing worship with love and adoration is Bhakti. Garga Rishi declared that serving the Lord with purity of mind, speech and body is Bhakti. Yajnavalkya held that true Bhakti consists in controlling the mind, turning it inwards and enjoying the bliss of communion with the Divine. Another view of Bhakti is concentration of the mind on God and experiencing oneness with the Divine.
The essence of Bhakti is Love and not formal exercises in japa or worship of various kinds. Worship should be offered to the Divine who resides in all beings. Love is God: live in love. Love is the means of realising the bliss of the Self, which is centered in ourselves. It need not be sought elsewhere. It can be found within one’s self when all thoughts are controlled and the mind is turned inwards. Dedicate all actions to the Lord. This is the highest knowledge. It is the summum bonum of existence. Love should be a way of life. That alone is true devotion. (SSS Vol.19, p. 181)
True devotion consists in offering all your thoughts and actions to God and yearning for His grace. Bhakti has been described as the state of non-separation from God. Regardless of time, space or circumstance, one should feel closeness to God - that is true Bhakti. Nowadays devotion is confined to the brief spell spent in the puja room (shrine) or in a temple. During this period devotion appears to swell within you and you feel you are at peace. But once outside, the peace is lost and anger takes its place. This cannot be called devotion. True devotion transcends the limitations imposed by the daily routine and obligations of life. It should not be subject to changes in time, place and circumstance. Love for the Divine should be present in any situation. " Satatam yoginah" (Always remain as Yogis), it is said. You must strive to cultivate such love and experience the joy of sharing that love with others. (SSS Vol.22)