[Note—The concept of “Hari Bhakti”, meaning having undiluted devotion and a
sense of absolute surrender and loyalty to one’s chosen deity has been elaborately
described at a number of places in Ram Charit Manas.
The concept of “Bhakti” has a very broad sweep, and it incorporates such
glorious virtues as having, inter alia, sincere devotion, dedication and firm faith in the
Lord God, total submission and surrender before the Lord God, having unwavering
love, conviction and belief in the Lord God, to be completely dedicated to the Lord
and surrender oneself to him, having reverence and veneration for the Lord God,
having no other solace, succour, hope and respite except the Lord, treating oneself as
a humble servant of the Lord God and feeling fortunate at being able to serve the
Lord God, remembering the Lord God at all times and offering each and every deed
done and action taken to the Lord without expecting anything in return, remaining
unruffled and calm under all circumstances with the view that these are the wishes of
the Lord God and one has no right to get overly excited over them. In brief, Bhakti
entails honouring the divine forces of creation in the form of some chosen deity who
personifies the grandest virtues in creation.
The Holy Bible explains the essence of Bhakti in very succinct words as follows
— ‘In him we live and move, and have our being’ (Acts, 17/28), ‘Trust in him at all
times, you people, pour out your heart before him; for God is a refuge for us’
(Psalms, 62/8).
Narad Bhakti Sutra, literally meaning the fundamental formula that defines what
comprises devotion for Lord God as enunciated by sage Narad who was one of the
greatest devotees of Lord Vishnu, the Supreme Being, is a treatise on Bhakti that is
succinct and is universally respected as being one of the best in its genre. It has only
84 Sanskrit verses.
It says that the easiest (verse no. 58) and the best instrument for God-realisation
(verse no. 80, 81) is ‘Bhakti’ because it gives the spiritual fruit or reward for which a
person does any auspicious effort in the first place (verse no. 26, 30). It is superior to
Gyan (knowledge), to Yoga (meditation), to Karma (rituals and religious
observances), and other spiritual traditions (verse no. 25). Bhakti is a complete and
wholesome way to attain self and god realisation; it needs no other support or help
(verse no. 59).
Bhakti gives eternal peace and bliss of the highest order (verse no. 60).
Bhakti is divided into two aspects—(i) Paraa Bhakti, and (ii) A-paraa Bhakti.
The A-paraa Bhakti is divided further into (a) Gauna Bhakti, and (b) Mukhya Bhakti.
The Paraa Bhakti is the aim of spiritual practice, while the A-paraa Bhakti is a means
to achieve success in it.
Paraa Bhakti is attainment of extreme and eternal bliss obtained upon God-
realisation which is equivalent to self-realisation because the Parmatma, the Suprme
Soul and the cosmic Spirit, is the same as the individual’s Atma or his own soul. It is
like nectar, and gives immortality and supreme form of bliss (verse nos. 2 and 3); it
helps eliminate worldly desires and temptations (verse no. 7).
The A-paraa Bhaki involves some methods to make this possible—such as
having interest in worshipping the Lord (verse no. 16), having desire and interest in
listening to the stories associated with the Lord (verse no. 17), to be engrossed in the
thoughts of the ‘self’ or the Atma (verse no. 18), surrendering all deeds to the Lord
and always remembering him (verse no. 19).
But it must be noted that Gyan or truthful knowledge of the reality is also
conducive to attaining nearness or oneness with God (verse no. 28). In other words,
Gyan and Bhakti go hand in hand; they aid each other instead of conteracting one
another (verse no. 29). Bhakti is the only way that leads to Mukti—liberation and
deliverance from this world of transmigration leading to permanent rest for the soul
(verse no. 33). Bhakti helps one to break free from the shackling effects of this
deluding and entrapping world (verse no. 33).
kiana
(Kiana)
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