Bhakti as a Way Of Daily Life
We often hear about someone being a bhakta or devotee of a Hanuman, Balaji, Ayyappa or Sai Baba. Bhakti is generally understood as a person's devotion for his ishta devata or favourite god. Sometimes, this choice is very pointed: "I am a devotee of Hanuman enshrined in a particular place," someone may say, and claim with pride: "MakŠµ an offering to this deity, and you can be sure of a returngift hundred or thousand fold more." Bhakti of this kind is essentially commerce, because the relationship is one of quid pro quo. The motive is return on investment. Bhakti in such cases is used as means to a selfish end. Narada's Bhakti Sutra presents a very different view of bhakti. This vyakhyana or slender discourse is often seen as a companion volume to Vyasa's Brahm Sutras and Patanjali's Yoga Sutras. Bhakti, we are told at the outset, cannot be bent for selfish ends: because it is para-prema, selfless love. Love for whom? It is significant that the word 'God' has not been used here. Para would extend to all beings-humans, beasts birds and even Nature. Bhakti is selfless love, for it own sake, of all that consti- tutes God's Creation. It is a way of harmonising life, through an attitude of ananyata-non-discrimination and integration. Bhakti is not kamayamana or desire-driven; it is nirodh, a check on desire. When attained, bhakti makes a person into siddha. perfect and trupta, satisfied. Such a person thereafter has neither desire nor worry, hate, pleasure or excitement. Does it imply dullness? No, it implies fulfilment born of antar-aarama or inner harmony, which could so suffuse the mind as to make the bhakta look inebriated or matta. Does attaining such a state imply stagnation? Again, no. Because bhakti is said to be amrut-swaroopa, undecaying. The inner harmony born of bhakti is not static; it is ever growing and intensifying. Bhakti is not something to turn to only in the evening of one's life; it is equally relevant in the early or mid-life stages. Bhakti does not shun life in the world; it ennobles it. Temporal knowledge and worldly affairs get consecrated. This brings to mind the exhortation contained in the Isa Upanisad: "Renounce and enjoy!" Ennobled by bhakti, baser attitudes to business lift towards the ideal of saccha sauda or the true deal that Guru Nanak propagated. How should a bhakta react to opposition he may nonetheless encounter in the world? Narada suggests indifference. How does one attain to such bhakti? One must give up the habit of having a fragmented view of the world, and begin to perceive the intrinsic unity. Shunning sensuality, constant communion with That and listening to the glory of God amidst the business of everyday life are important. However, says Narada, bhakti comes primarily through the mercy of great souls and a bit of the grace of God. He, however, cautions that meeting and recognising a great soul is not always easy. The intrin sic character of bhakti defies definition, like it is difficult to describe the taste of something that has been savoured. Bhakti reflects through personality. It is futile to expect gains from mere "knowledge" of bhakti. Because, royal favour is not gained by merely gazing at a palace, nor is hunger assuaged by gazing at food. Which reminds one of the Prophet Muhammad likening a pedant to an ass carrying a load of books! Bhakti must be so imbibed as to become a way of life. The reward of bhakti, says Narada, is in itselfswayam-phala-rupaat.
DISCLAIMER:
The views expressed in the Article above are KS Ram and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: KS Ram Speaking Tree ,Times of India
Bhakti as a Way Of Daily Life
We often hear about someone being a bhakta or devotee of a Hanuman, Balaji, Ayyappa or Sai Baba. Bhakti is generally understood as a person's devotion for his ishta devata or favourite god. Sometimes, this choice is very pointed: "I am a devotee of Hanuman enshrined in a particular place," someone may say, and claim with pride: "MakŠµ an offering to this deity, and you can be sure of a returngift hundred or thousand fold more." Bhakti of this kind is essentially commerce, because the relationship is one of quid pro quo. The motive is return on investment. Bhakti in such cases is used as means to a selfish end. Narada's Bhakti Sutra presents a very different view of bhakti. This vyakhyana or slender discourse is often seen as a companion volume to Vyasa's Brahm Sutras and Patanjali's Yoga Sutras. Bhakti, we are told at the outset, cannot be bent for selfish ends: because it is para-prema, selfless love. Love for whom? It is significant that the word 'God' has not been used here. Para would extend to all beings-humans, beasts birds and even Nature. Bhakti is selfless love, for it own sake, of all that consti- tutes God's Creation. It is a way of harmonising life, through an attitude of ananyata-non-discrimination and integration. Bhakti is not kamayamana or desire-driven; it is nirodh, a check on desire. When attained, bhakti makes a person into siddha. perfect and trupta, satisfied. Such a person thereafter has neither desire nor worry, hate, pleasure or excitement. Does it imply dullness? No, it implies fulfilment born of antar-aarama or inner harmony, which could so suffuse the mind as to make the bhakta look inebriated or matta. Does attaining such a state imply stagnation? Again, no. Because bhakti is said to be amrut-swaroopa, undecaying. The inner harmony born of bhakti is not static; it is ever growing and intensifying. Bhakti is not something to turn to only in the evening of one's life; it is equally relevant in the early or mid-life stages. Bhakti does not shun life in the world; it ennobles it. Temporal knowledge and worldly affairs get consecrated. This brings to mind the exhortation contained in the Isa Upanisad: "Renounce and enjoy!" Ennobled by bhakti, baser attitudes to business lift towards the ideal of saccha sauda or the true deal that Guru Nanak propagated. How should a bhakta react to opposition he may nonetheless encounter in the world? Narada suggests indifference. How does one attain to such bhakti? One must give up the habit of having a fragmented view of the world, and begin to perceive the intrinsic unity. Shunning sensuality, constant communion with That and listening to the glory of God amidst the business of everyday life are important. However, says Narada, bhakti comes primarily through the mercy of great souls and a bit of the grace of God. He, however, cautions that meeting and recognising a great soul is not always easy. The intrin sic character of bhakti defies definition, like it is difficult to describe the taste of something that has been savoured. Bhakti reflects through personality. It is futile to expect gains from mere "knowledge" of bhakti. Because, royal favour is not gained by merely gazing at a palace, nor is hunger assuaged by gazing at food. Which reminds one of the Prophet Muhammad likening a pedant to an ass carrying a load of books! Bhakti must be so imbibed as to become a way of life. The reward of bhakti, says Narada, is in itselfswayam-phala-rupaat.
DISCLAIMER:
The views expressed in the Article above are KS Ram and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: KS Ram Speaking Tree ,Times of India