Bhakti
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Bhakti (
One of the earliest appearances of the term is found in the early Buddhist Theragatha (Verses of the Elders).[11] In ancient texts such as the Shvetashvatara Upanishad, the term simply means participation, devotion and love for any endeavor, while in the Bhagavad Gita, it connotes one of the possible paths of spirituality and towards moksha, as in bhakti marga.[12]
Bhakti ideas have inspired many popular texts and saint-poets in India. The Bhagavata Purana, for example, is a Krishna-related text associated with the Bhakti movement in Hinduism.[13] Bhakti is also found in other religions practiced in India,[14][15][16] and it has influenced interactions between Christianity and Hinduism in the modern era.[17][18] Nirguni bhakti (devotion to the divine without attributes) is found in Sikhism, as well as Hinduism.[19][7] Outside India, emotional devotion is found in some Southeast Asian and East Asian Buddhist traditions.[4][5][20]
The term also refers to a movement, pioneered by the Tamil Alvars and Nayanars, that developed around the gods Vishnu (Vaishnavism), Shiva (Shaivism) and Devi (Shaktism) in the second half of the 1st millennium CE.[2][3][21][22][23][24]
Devotional elements similar to bhakti have been part of various world religions throughout human history.[25] Devotional practices are found in Christianity,[25][26] Islam,[27][28] Buddhism[29][30][31] and Judaism.[25][32]
Terminology
The Sanskrit word bhakti is derived from the verb root bhaj-, which means "to worship, have recourse to, betake onself to" or bhañj-, which means "to break."[13][33][34][35] The word also means "attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation".[1][36]
The meaning of the term Bhakti is analogous to but different from Kama. Kama connotes emotional connection, sometimes with sensual devotion and erotic love. Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection.[37] Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement.[37] She adds that, in the concept of bhakti in Hinduism, the engagement involves a simultaneous tension between emotion and intellection, "emotion to reaffirm the social context and temporal freedom, intellection to ground the experience in a thoughtful, conscious approach".[37] One who practices bhakti is called a bhakta.[38]
The term bhakti, in
According to the Sri Lankan Buddhist scholar Sanath Nanayakkara, there is no single term in English that adequately translates or represents the concept of bhakti in Indian religions.[43] Terms such as "devotion, faith, devotional faith" represent certain aspects of bhakti, but it means much more. The concept includes a sense of deep affection, attachment, but not wish because "wish is selfish, affection is unselfish". Some scholars, states Nanayakkara, associate it with saddha (Sanskrit: Sraddha) which means "faith, trust or confidence". However, bhakti can connote an end in itself, or a path to spiritual wisdom.[43]
The term Bhakti refers to one of several alternate spiritual paths to
The term bhakti has been usually translated as "devotion" in Orientalist literature.[48] The colonial era authors variously described Bhakti as a form of mysticism or "primitive" religious devotion of lay people with monotheistic parallels.[49][50][51] However, modern scholars state "devotion" is a misleading and incomplete translation of bhakti.[52][53]
Many contemporary scholars have questioned this terminology, and most now trace the term bhakti as one of the several spiritual perspectives that emerged from reflections on the Vedic context and Hindu way of life. Bhakti in Indian religions is not a ritualistic devotion to a God or to religion, but participation in a path that includes behavior, ethics, mores and spirituality.[52] It involves, among other things, refining one's state of mind, knowing God, participating in God, and internalizing God.[52] Increasingly, instead of "devotion", the term "participation" is appearing in scholarly literature as a gloss for the term bhakti.[52][53]
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Bhakti is an important term in Sikhism and Hinduism.[19] They both share numerous concepts and core spiritual ideas, but bhakti of nirguni (devotion to divine without attributes) is particularly significant in Sikhism.[19][7][54] In Hinduism, diverse ideas continue, where both saguni and nirguni bhakti (devotion to divine with or without attributes) or alternate paths to spirituality are among the options left to the choice of a Hindu.[19][44]
History of Hindu bhakti
The Upanishads
The last of three epilogue verses of the Shvetashvatara Upanishad (6.23), dated to be from 1st millennium BCE, uses the word Bhakti as follows:[55][56]
yasya deve parā bhaktiḥ yathā deve tathā gurau ।
tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ [57]
He who has highest Bhakti of Deva (God), just like his Deva, so for his Guru (teacher),
To him who is high-minded, these teachings will be illuminating.
This verse is one of the earliest use of the word Bhakti in ancient Indian literature, and has been translated as "the love of God".
Post-Vedic movement
Scholarly consensus sees bhakti as a post-Vedic movement that developed primarily during the
The Bhagavad Gita is the first text to explicitly use the word "bhakti" to designate a religious path, using it as a term for one of three possible religious approaches or yogas (i.e. bhakti yoga).[64]
The Bhagavata Purana (which focuses on Krishna bhakti) develops the idea more elaborately,[13] while the Shvetashvatara Upanishad presents evidence of guru-bhakti (devotion to one's spiritual teacher).[45][65]
Bhakti movement
The
Like the Alvars, the
Scholars state that the bhakti movement focused on Vishnu, Shiva, Shakti and other deities, that developed and spread in India, was in response to the arrival of Islam in India about 8th century CE,[71] and subsequent religious violence.[2][3][72] This view is contested by other scholars.[72]
The Bhakti movement swept over east and north India from the fifteenth-century onwards, reaching its zenith between the 15th and 17th century CE. Bhakti poetry and ideas influenced many aspects of Hindu culture, religious and secular, and became an integral part of Indian society.[23] It extended its influence to Sufism,[75] Christianity,[15] and Jainism.[16] Sikhism was founded by Guru Nanak in the 15th century, during the bhakti movement period, and scholars call it a Bhakti sect of Indian traditions.[76]
Saints such as Mirabai, Soordas, Narsinh Mehta composed several bhajans that were a path towards Bhakti for many, that are universally sung even today. A modern age saint, Shri Devendra Ghia (Kaka) has composed about 10,000 hymns. These hymns are related to bhakti, knowledge, devotion, faith, introspection and honesty.[77]
The movement has traditionally been considered as an influential social reformation in Hinduism, and provided an individual-focused alternative path to spirituality regardless of one's birth caste or gender.[73] Postmodern scholars question this traditional view and whether the Bhakti movement were ever a social reform or rebellion of any kind.[78] They suggest Bhakti movement was a revival, reworking and recontextualization of ancient Vedic traditions.[79]
Types and classifications
Bhakti Yoga
The Bhagavad Gita introduces bhakti yoga in combination with karma yoga and jnana yoga,[80][81] while the Bhagavata Purana expands on bhakti yoga, offering nine specific activities for the bhakti yogi.[82] Bhakti in the Bhagavad Gita offered an alternative to two dominant practices of religion at the time: the isolation of the sannyasin and the practice of religious ritual.[83] Bhakti Yoga is described by Swami Vivekananda as "the path of systematized devotion for the attainment of union with the Absolute".[84] In various chapters, including the twelfth chapter of the Bhagavad Gita, Krishna describes bhakti yoga as one of the paths to the highest spiritual attainments.[85] In the sixth chapter, for example, the Gita states the following about bhakti yogi:
The yogi who, established in oneness, Honors Me as abiding in all beings,
In whatever way he otherwise acts, Dwells in Me.
He who sees equality in everything, In the image of his own Self, Arjuna,
Whether in pleasure or in pain, Is thought to be a supreme yogi.
Of all yogis, He who has merged his inner Self in Me,
Honors me, full of faith, Is thought to be the most devoted to Me.[86]
The Shandilya Bhakti Sutra and Narada Bhakti Sutra define devotion, emphasize its importance and superiority, and classify its forms.[87][88][89]
According to Ramana Maharishi, bhakti is a "surrender to the divine with one's heart". It can be practiced as an adjunct to self-inquiry, and in one of four ways:[90]
- Atma-Bhakti: devotion to the one's atma (Supreme Self)
- Ishvara-Bhakti: devotion to a formless being (God, Cosmic Lord)
- Ishta Devata-Bhakti: devotion to a personal God or goddess
- Guru-Bhakti: devotion to Guru
Nine forms of Bhakti
The Bhagavata Purana (verse 7.5.23) teaches nine forms of bhakti:
- śravaṇa (listening to ancient texts)
- kīrtana (praying)
- smaraṇa (remembering teachings in ancient texts)
- pāda-sevana (service to the feet)
- archana (worshiping)
- namaskar or vandana (bowing to the divine)
- dāsya (service to the divine)
- sākhyatva (friendship with the divine)
- ātma-nivedana (self-surrender to the divine)
The Bhagavata Purana describes many examples of bhakti, such as those exhibited by Prahlada and the gopis. The behavior of the gopis in the Bhagavata Purana exemplifies the essence of bhakti. When separated from Krishna, the gopis practiced devotion by listening to his stories (śravaṇa), praising his glorious deeds (kīrtana), and other acts to keep him in their thoughts.[91][92]
Bhavas
Traditional Hinduism speaks of five different The different bhāvas are:
- śānta, placid love for God;
- dāsya, the attitude of a servant;
- sakhya, the attitude of a friend;
- vātsalya, the attitude of a mother towards her child;
- madhurya, the attitude of a woman towards her lover.[94]
Several saints are known to have practiced these bhavas. The nineteenth century mystic, Ramakrishna is said to have practiced these five bhavas.[95] The attitude of Hanuman towards the god Rama is considered to be of dasya bhava.[96] The approach of Arjuna and the cowherd boys of Vrindavan with the god Krishna is regarded as sakhya bhava.[95][97] Radha's love towards Krishna is madhurya bhava.[95] The attitude of Krishna's foster-mother Yashoda towards him exemplifies vatsalya bhava.[98] The Chaitanya Charitamrita mentions that Chaitanya came to distribute the four spiritual sentiments of Vraja loka: dasya, sakhya, vatsalya, and sringara. Sringara is the relationship of the intimate love.
Murti
In bhakti worship, rituals are primarily directed towards physical images. The terms "murti" and "vigraham" are commonly used in Hinduism to describe these images. A murti denotes an object with a distinct form that symbolizes the shape or manifestation of a particular deity, either a god or goddess. A ritual called pranapratishta is performed before worshipping a murti, establishing prana (life force) into the image and inviting the god or goddess to reside in the murti.[99]
In other religions
Buddhism
Bhakti (bhatti in
One of the earliest form of Buddhist devotional practice was the early Buddhist tradition of worshiping the Buddha through the means of stupas and bodily relics (sarira).[103] Later (after about the third century CE), devotion using Buddha images also became a very popular form of Buddha bhakti.[104]
Sri Lankan scholar Indumathie Karunaratna notes that the meaning of bhatti changed throughout Buddhist history.[105] In early Buddhist sources like the Theragāthā,[106] bhatti had the meaning of 'faithful adherence to the [Buddhist] religion', and was accompanied with knowledge. Later on, however, the term developed the meaning of an advanced form of emotional devotion. This sense of devotion was thus different than the early Buddhist view of faith.[107]
According to Sanath Nanayakkara, early Buddhist refuge and devotion, meant taking the Buddha as an ideal to live by, rather than the later sense of self-surrender. But already in the
In later faith-oriented literature, such as the
This text contrasts faith in the Buddha with bhakti for mundane deities (such as Hindu gods), and in this case, it sees bhakti as something for those who are less developed spiritually.[111] However, in other passages, the term is used positively, and in one story, the sage Upagupta says to the demon Mara:
Even a very small bit of bhakti [toward the Buddha] offers nirvana to the wise as a result. In short, the wicked things that you [Māra] did here to the Sage, when your mind was blind with delusion, all of these have been washed away by the copious waters of śraddhā that have entered your heart. - Divyāvadāna 360.1–4 [Aśokāvadana 22.7-9] [112][111]
In the 11th century, the Bengali Buddhist scholar Rāmancandra Kavibhārati composed a work on Buddhist bhakti called the Bhakti Śataka.[113]
Today, affective devotion remains an important part of Buddhist practice, even in Theravada Buddhism. According to Winston King, a scholar on
In Mahayana Buddhism
A rich devotionalism developed in Indian
Mahayana bhakti also led to the rise of temples which were focused on housing a central Buddha image, something which became the norm during the Gupta period.[120] Gupta era Indian Mahāyāna Buddhism stressed bhakti towards the Buddha as a central virtue and liberally made use of Buddha images, which are often accompanied by attendant bodhisattvas.[120]
These new developments in Buddhist bhakti may have been influenced by the pan-Indian bhakti movement, and indeed, many Gupta monarchs, who were devoted to the Vaishnava Bhagavata religion also supported Buddhist temples and founded monasteries (including great ones like Nalanda).[121] Buddhists were in competition with the Hindu religions of the time, like the Bhagavatas and Shaivas, and they developed Buddhist bhakti focused on the Buddhas and bodhisattvas in this religious environment.[122]
Mahāyāna interprets Buddhahood as a transcendent and eternal state (as found in the Lotus Suta) and is also equated with the ultimate reality (Dharmakaya).[108] Bodhisattvas were also considered to be extremely powerful divinities that could grant boons and rescue people from danger.[118] This shift towards devotion to a transcendent being in later Buddhism has been seen as being similar to theistic forms of Hindu bhakti.[123][124] Mahayana Buddhist bhakti was also sometimes aimed at a Mahayana sutra, such as the Prajñaparamita sutra and the Lotus Sutra.[125][126]
Some sources, like the
All of these ideas became the foundation for the later development of East Asian Pure Land Buddhism.
Mahayana Buddhist bhakti is grounded in the Mahayana ideals of the bodhisattva, bodhicitta (the mind aimed at awakening for the benefit of all beings) and skillful means (upaya).[118] Mahayana bhakti practices include various forms of ritual pujas and prayers. The Mahayana form of the practice of Buddhānusmṛti (remembering the Buddha) could include visualization practices and recitation of the names of a Buddha or bodhisattva (as in nianfo) was also a common method of devotional practice taught in numerous Indian sources.[124]
One common puja and prayer format in Indian Mahayana was the "seven part worship" (saptāṇgapūjā or saptavidhā anuttarapūjā).[128] This often included various offerings of flowers, food, scents, and music.[129] This ritual form is visible in the works of Shantideva (8th century) and includes:[130]
- Vandana (obeisance, bowing)
- Puja (ritual worship with offerings etc.)
- Sarana-gamana (going for refuge)
- Papadesana (confession of bad deeds)
- Punyanumodana (rejoicing in merit of the good deeds of oneself and others)
- Adhyesana (prayer, entreaty) and yacana (supplication) – request to Buddhas and Bodhisattvas to continue preaching Dharma
- Atmabhavadi-parityagah (surrender) and pariṇāmanā (the transfer of one's Merit to the welfare of others)
Devotion to the Buddhas and bodhisattvas continued to be a major part of the later Vajrayana Buddhist traditions of tantra.[118] Vajrayana Buddhism also added another form of bhakti to their teachings: guru bhakti (i.e. guru yoga), devotion towards the tantric guru. In India, various forms of devotion were practiced, including tantric songs of realization called Charyagitis. These first arose in the so called called Charyapadas of medieval Bengali Sahajiya Buddhism.[131]
As such, both in Tibetan Buddhism and East Asian Buddhism, there remains a strong tradition of devotional veneration of various Buddhas and bodhisattvas (which includes making offerings and chanting their names or mantras), and this is one of the most popular forms of lay Buddhist practice.[102]
Jainism
Bhakti has been a prevalent ancient practice in various Jaina sects, wherein learned
Jainism participated in the Bhakti school of medieval India, and has a rich tradition of bhakti literature (stavan) though these have been less studied than those of the Hindu tradition.[133] The Avasyaka sutra of Jains includes, among ethical duties for the devotee, the recitation of "hymns of praise to the Tirthankaras" as the second Obligatory Action. It explains this bhakti as one of the means to destroy negative karma. According to Paul Dundas, such textual references to devotional activity suggests that bhakti was a necessary part of Jainism from an early period.[134]
According to Jeffery D. Long, along with its strong focus on ethics and ascetic practices, the religiosity in Jainism has had a strong tradition of bhakti or devotion just like their Hindu counterparts. The Jain community built ornate temples and prided in public devotion for its fordmakers, saints and teachers. Abhisekha, festival prayers, community recitals and Murti puja (rituals before an image) are examples of integrated bhakti in Jain practice. Some Jain monks, however, reject Bhakti.[135][136][137]
See also
- Bhajan
- Kirtan
- Buddhist chant
- Buddhist devotion
- Awgatha - Burmese Buddhist Devotion
- Christ or a saint in Christianityover nine successive days or weeks
- Kavanah – intention, devotion during prayer in Judaism
- Mettā
- Ravidassia religion
- Shaiva Siddhanta
- Bhakti movement
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- ^ Williams, Paul (2008). Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition, p. 244. Routledge.
- ^ Dayal, Dar (1970). The Bodhisattva Doctrine in Buddhist Sanskrit Literature, p. 54. Motilal Banarsidass Publ.
- ^ Sukumar Dutt (1988). Buddhist Monks and Monasteries of India: Their History and Their Contribution to Indian Culture, p. 196. Motilal Banarsidass Publisher.
- ^ Dayal, Dar (1970). The Bodhisattva Doctrine in Buddhist Sanskrit Literature, pp. 54-57. Motilal Banarsidass Publ.
- ^ Barua, Dr. Rajen. "Buddhism and Bhakti". www.boloji.com. Retrieved 5 December 2023.
- ^ John Cort, Jains in the World : Religious Values and Ideology in India, Oxford University Press, ISBN, pages 64-68, 86-90, 100-112
- ISBN 978-0-19-803211-3.
- ISBN 978-0-415-26605-5.
- ISBN 978-0-85771-392-6.
- ISBN 978-1-4742-2755-1.
- ISBN 978-90-04-20629-8.
Sources
- Frawley, David (2000), Vedantic Meditation: Lighting the Flame of Awareness, North Atlantic Books
- ISBN 978-0-7914-2025-6.
- Nanayakkara, S. K. (1966), "Bhakti", in Malalasekera, Gunapala Piyasena (ed.), Encyclopaedia of Buddhism, vol. II, Government of Ceylon[permanent dead link]
Further reading
- Swami Chinmayananda, Love Divine – Narada Bhakti Sutra, Chinmaya Publications Trust, Madras, 1970
- Swami Tapasyananda, Bhakti Schools of Vedanta, Sri Ramakrishna Math, Madras, 1990
- A.C. Bhaktivedanta Swami Prabhupada, Srimad Bhagavatam (12 Cantos), The Bhaktivedanta Book Trust,2004
- Steven J. Rosen, The Yoga of Kirtan: conversations on the Sacred Art of Chanting (New York: FOLK Books, 2008)
External links
- Bhakti Poets: A History of Bhakti by Doris Jakobsh
- The full text of the Bhagavata Purana (Srimad-Bhagavatam)
- English Translation of Narada Bhakti Sutra
- Hindu and Christian Bhakti: A Common Human Response to the Sacred, DC Scott (1980), Indian Journal of Theology, 29(1), pages12-32
- Author and authority in the Bhakti poetry of north India, JS Hawley (1988), The Journal of Asian Studies, 47(02), pages 269–290.
- The politics of nonduality: Reassessing the work of transcendence in modern Sikh theology[dead link] (Nirguni Bhakti), A Mandair (2006), Journal of the American Academy of Religion, 74(3), pages 646–673.
- Bhakti, Buddhism and the Bhagavad-Gita Rob Reed (1977), Wichita, United States
- Gokhale, B. G. (1980). "Bhakti in Early Buddhism". S2CID 144437763.
- The Transforming Gift: An Analysis of Devotional Acts of Offering in Buddhist "Avadāna" Literature, John Strong (1979), History of Religions, 18(3) (Feb., 1979), pages 221–237.