Bhakti - Devotion of God - Supreme ideal of Life

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NAVA-VIDHA-BHAKTI

Devotion to God is developed in nine different ways. It is supreme attacment to God through a Bhava predominant in the devotee. Intense love is the common factor in all the nine modes. Exclusive love for God is expressed through various methods. All Bhaktas of this type are above the formalities of the world. They are untouched by the laws of human Dharma and are out and out concerned with God.

Good conduct which is in accordance with perfect moral law is an auxiliary to pure Bhakti and it follows the true Bhakta wherever he goes. One cannot develop true devotion to God if he is crooked in his heart, if he has got objects of love in this world, if he is tempted by charming worldly things, if he wishes to take care of his wife, children and relatives, if he wishes to feed his body well, if he wishes to earn a great name in the world, if he wants to establish a permanent fame on earth, if he does not like to part with the alluring contents of the world. Perfect detachment from all objects is a preliminary to real devotion. Vairagya is the product of real love for God. One who has love for the world cannot have love for God. Where there is Kama, there cannot be Rama and where there is Rama there cannot be Kama. Love for the world and love for God are diametrically opposite things. One has to be renounced for the attainment of the other. This renunciation can be acquired through the nine forms of Bhakti.

In the Srimad-Bhagavata and the Vishnu Purana it is told that the nine forms of Bhakti are

1. Sravana (hearing of God's Lilas and stories),
2. Kirtana (singing of His glories),
3. Smarana (remembrance of His name and presence),
4. Padasevana (service of His feet),
5. Archana (worship of God),
6. Vandana (prostration to Lord),
7. Dasya (cultivating the Bhava of a servant with God),
8. Sakhya (cultivation of the friend-Bhava) and
9. Atmanivedana (complete surrender of the self).

A devotee can practice any method of Bhakti which suits him best. Through that he will attain Divine illumination.

Sravana is hearing of Lord's Lilas. Sravana includes hearing of God's virtues, glories, sports and stories connected with His divine Name and Form. The devotee gets absorbed in the hearing of Divine stories and his mind merges in the thought of divinity; it cannot think of undivine things. The mind loses, as it were, its charm for the world. The devotee remembers God only even in dream.

The devotee should sit before a learned teacher who is a great saint and hear Divine stories. He should hear them with a sincere heart devoid of the sense of criticism or fault-finding. The devotee should try his best to live in the ideals preached in the scriptures.

One cannot attain Sravana-Bhakti without the company of saints or wise men. Mere reading for oneself is not of much use. Doubts will crop up. They cannot be solved by oneself easily. An experienced man is necessary to instruct the devotee in the right path.

King Parikshit attained Liberation through Sravana. He heard the glories of God from Suka Maharishi. His heart was purified. He attained the Abode of Lord Vishnu in Vaikuntha. He became liberated and enjoyed the Supreme Bliss.

Kirtana is singing of Lord's glories. The devotee is thrilled with Divine Emotion. He loses himself in the love of God. He gets horripilation in the body due to extreme love for God. He weeps in the middle when thinking of the glory of God. His voice becomes choked, and he flies into a state of Divine Bhava. The devotee is ever engaged in Japa of the Lord's Name and in describing His glories to one and all. Wherever he goes he begins to sing and praise God. He requests all to join his Kirtana. He sings and dances in ecstasy. He makes others also dance.

Smarana is remembrance of the Lord at all times. This is unbroken memory of the Name and Form of the Lord. The mind does not think of any object of the world, but is ever engrossed in thinking of the glorious Lord alone. The mind meditates on what is heard about the glories of God and His virtues, Names, etc., and forgets even the body and contents itself in the remembrance of God, just as Dhruva or Prahlada did. Even Japa is only remembrance of God and comes under this category of Bhakti. Remembrance also includes hearing of stories pertaining to God at all times, talking of God, teaching to others what pertains to God, meditation on the attributes of God, etc. Remembrance has no particular time. God is to be remembered at all times without break, so long as one has got his consciousness intact.

Padasevana is serving the Lord's Feet. Actually this can be done only by Lakshmi or Parvati. No mortal being has got the fortune to practice this method of Bhakti, for the Lord is not visible to the physical eyes. But it is possible to serve the image of God in idols and better still, taking the whole humanity as God. This is Padasevana. Padasevana is service of the sick. Padasevana is service of the whole humanity at large. The whole universe is only Virat-Swarupa. Service of the world is service of the Lord.

Archana is worship of the Lord. Worship can be done either through an image or a picture or even a mental form. The image should be one appealing to the mind of the worshipper.

Worship can be done either with external materials or merely through an internal Bhava or strong feeling. The latter one is an advanced form of worship which only men of purified intellect can do. The purpose of worship is to please the Lord, to purify the heart through surrender of the ego and love of God.

Vandana is prayer and prostration. Humble prostration touching the earth with the eight limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or prostration to all beings knowing them to be the forms of the One God, and getting absorbed in the Divine Love of the Lord is termed prostration to God or Vandana.