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Vol 01.032 Pre-SaraNAgati Issues
12 December, 1996

In this Issue:
1. Note from the Editor
2. From Chapter 17 of "Hinduism Rediscovered"- BHAKTI YOGA

1. NOTE FROM THE EDITOR

Dear Bhagavatas,
We present Part 2 (Concluding part) of our article on Bhakti Yoga. After a summing up of the topics covered so far, further postings will be resumed after a fortnight- maybe after the Satsangam Conference at Buffalo. Thanks for your patience. We hope that you will have the time to go through all the postings before we meet at the Conference.

Dasoham
Anbil Ramaswamy


2. Excerpts from CHAPTER 17 of "Hinduism Rediscovered"

BHAKTI - YOGA Part 2
This joy of the Bhakta is derived from his loving devotion which reveals itself in the daily "Thiruvaradhana" or the worship of the deity in the home and hearth of the Bhakta. The Bhakta invokes God as a honored guest to whom various positions (Asanas) are offered like -

     i.   Mantra asana   :    (Waking up & Seating)
     ii.  Snaana asana        (Bathing)
     iii. Alankaara asana:    (Dressing and Donning)
     iv.  Bhojya asana   :     (Offering Food)
     v.   Punar mantra asana     (Prayer)
     vi.  Paryanka asana            (Taking him to bed to sleep)
The performance involves all the senses through what are known as -
i.   Oupacharika    :     (Respectful invocation by all senses)
ii.  Samsparsika    :     (Touch)
iii. Abyavaharika   :      (Taste)
iv.  Sandrishtika   :      (Sight)
i. Ceremonial rituals of waking up, offering water for sipping (Argya, Paadhya & Achamaniya) offering umbrella etc are Oupacharika, done as respectful reception (Upachaara).

ii. Offering sandal paste, redolent fragrances, garlands and flowers are Samsparsikas (i.e.) those that have contact with the divine body of God in the Archa Form. Sparsa means touch which includes `Gandha' smell.

iii. Offering food, fruits etc as `Naivedya' is called Abyavaharika (objects of taste).

iv. Waving lamps, burning camphor, incense etc are called Samdrishtika. `Drishti' means objects of sight. This also induces Samsravanika or objects of hearing like ringing of bells, blowing of conch etc.

All these are but the external display of the internal fire of devotion and constitute symbolic gestures rendered not to the image but to the presence of the divinity which enshrines it. Actually, when sufficiently intense, the emotion of Bhakti can eclipse all others. At the homes and in temples of Vishnu, 'Saligrama' (from the Sal trees that have turned noniconic fossilized ammonite material lying embedded in the holy river Kandaki) which are believed to possess Lord Vishnu's special presence inherently are worshipped as much as the idols and are considered to bestow on the devotee immense spiritual benefits. They are wrapped in silken materials, bathed and offered perfumes and sandal paste. The water after bathing especially with the sacred Tulasi (Ocimum Sanctum- Basil leaves) is deemed to dispel all sins and is consumed after the Puja ( worship)

ALL THIS IS DONE IN LOVING DEVOTION. THUS, WE FINDTHAT PHILOSOPHY IS NO MORE AN INTELLECTUAL GAME; IT BECOMES A LIVING SPIRITUAL EXPERIENCE WHICHTRANSCENDS THINKING AND CULTIVATES A `LIVINGPRESENCE'.

In whatever chores one is presently engaged, whether washing, bathing, dressing, reading, writing or even sleeping the verbal droplets of `Japa' or mental repetition of God's name or Nama smarana constantly as routine as breathing - soaks the Bhakta invisibly but indelibly into the subconscious as a kind of second nature transforming the individual self into the divine self

It is only those who cannot make temples in their hearts go to temples to relieve themselves of their tensions. But, it should be remembered that Stotra, Bhajans, Kirtans, Nama smarana etc., cannot be direct means to Moksha. They are at best Alambanas ( props) which will lead the Sadhaka into Bhakti or Prapatti which alone can secure ultimately Moksha for the one desiring it.

Referring to the power of `Rama Nama', it may be noted that while Sri Rama had to build a bridge over `Sethu' to ford the seas and cross over to Lanka, Sri Anjaneya was able to cross by merely reciting the name of Sri `Rama'. THUS, `RAMA NAMA' PROVED MORE POWERFUL THAN RAMA HIMSELF.

In Bhagavata, the effficacy of recitation of the Lord's name is imparted to Parikshit that it relieves one from all afflictions- " Patitah Skalitah Aartah

Bhakti is all consuming. Nammalwar portrays vividly how the devotee is within God and God within the devotee each devouring the other - almost an instance of `cannibalism' in which the `eater is eaten', 'the container is contained.'5

But, even so, we find that many true devotees suffer from poverty, hunger, ailment or failure in their lives. And, persons who do not believe in God prosper. Why should God allow his devotees to suffer is a pertinent question. We have already dealt with the second question of why atheists and agnostics seem to prosper ( Vide our chapter on Karma and Punarjanma.)
That Bhaktas should continue to suffer even after surrendering to God seems unfair both to them and to God. God does not test people like us because he knows that we cannot bear the trials. So he allows Karma to play its part in the case of ordinary mortals. This seems understandable.

But, why should true Bhaktas suffer? Is it because God does not make a distinction between them and us and allows `Karma' to take its toll on them too? God certainly takes care of their `Yoga' and `Kshema' as declared by him in Bhagavad Gita but subjects them to tests to show us ordinary mortals how when the Bhakta's devotion is intense enough Lord's grace descends on them.

ONLY GOLD IS TESTED ON A WHETSTONE TO DETERMINETHE EXTENT OF PURITY OF ITS CONTENT. NOBODY WOULDRUB A TIN ON A WHETSTONE FOR THIS PURPOSE.

The most excruciating circumstance in their case gets transformed into one of intense felicity. At any rate, though the suffering may not be abrogated, it fortified their faiths so much as to enable them to ignore the suffering. And the biographies of great Bhaktas and their sufferings constitute standing examples of endurance followed by God's grace. In this context, even Rama in his Avatar as man (even though his incarnation was not due to Karma ) did not exempt himself but exemplified how to endure suffering.

Lord Krishna assures -
"And, he who serves me faithfully, with the discipline of devotion transcends the three Gunas (qualities of nature) and shares the bliss of my infinite spirit".6

Before concluding his discourse (immediately before the Charama sloka ( the last verse) Lord KRISHNA advises ARJUNA "As you are precious to me, I have taught you for your good the most mysterious of all mysteries. So, keeping your mind fixed on me, be my devotee, sacrificing to me -If you do this, I solemnly promise that you will come to me straightaway"7

Bhakti is called "Ashstanga yoga" comprising of 8 disciplines :

i. VIVEKA : Body purity maintained by avoiding impure and unclean food and taking food that would promote `Satva'.

ii. VIMOHA : Mental Purity (ie) Being free from desires in worldly things like wealth and pleasure. OF COURSE, IF GOD GIVES THESE, ACCEPT THEM AS HIS GIFTS - ONLY YOU DON'T SEEK.

iii. ABHYAASA : Frequently meditating on God and his auspicious qualities.

iv. KRIYA : Carrying out the duties and rites prescribed in Sastras like `Panchamahayagnas'.

v. KALYAANA : Practicing `Ahimsa' compassion, mercy, avoiding injury to all beings in thought ,word and deed. Kriya which includes Panchamahayagnas and Kalyaana emphasize the performance of good deeds - deeds meant to promote the welfare of the disadvantaged. Self effacing sacrifice for the benefit of others is inherent in it. Symbols, rituals, fasting, feasting, prayers, renunciation - all are but adjuncts to the upliftment of not only the self but also of the society in which the devotee is located.

This seems to be in consonance with what St.Paul observed in `Corinthians 13,1 -
"If I have not charity, I am a noisy and a clanging cymbal".

IF IN THE HEIGHT OF RELIGIOUS ECSTASY, YOU NOTICE ASICK OR NEEDY PERSON, IT WOULD BE MORE GENUINELYRELIGIOUS TO FORSAKE YOUR RAPTURE AND PROVIDERELIEF TO THE NEEDY THAN TO REMAIN IN CONTEMPLATIVE FERVOUR FOR AFTER ALL, A TRUE BHAKTARECOGNIZES THE DIVINITY IN ALL BEINGS, HE SHOULD NOTHESITATE TO RUSH TO THEIR RESCUE EVEN IF HIS`CONTEMPLATION' IS INTERRUPTED THEREBY.

THE WORD `ATHITHI' THE LAST OF THE PANCHAMAHAYAGNAREFERS TO A NEEDY PERSON WHO COMES TO YOU FOR HELPAND RENDERING SUCH HELP WHOLEHEARTEDLY IS ATHITHISATKARA, NOT MERELY FEEDING HIM..

vi. ANAVASAADA : To be cheerful in weal and woe.

vii. ANUDARSA : To be free from pride and egotism (ahankara).

viii. SAMAADHI : Maintaining calmness in union with God.

Though this is the final stage of Moksha, traditionally, it is included in the 8 Yogas of Ashtangayoga. The word 'SAM' has an equivalent in Greek prefix 'SYN' (e.g.) synthesis. It means ' together with'. 'Adhi' which refers to God is akin to the Hebrew word for the Lord in the old testament viz., 'ADON' or 'ADONI'. Samadhi is therefore 'being together with God'- a complete integration of the Bhakta's mind and soul with God.

These disciplines have been differently classified elsewhere as follows :

i. YAMA; Practicing truth, restraint, detachment, celibacy and avoiding thieving.
ii. NIYAMA : Reciting Vedas daily, bodily purity, mental purity, observing vows (VRATA) and doing penance (TAPAS) -
iii. PRANAYAMA Breath Control.
iv. PRATYAAKARA Dissociating the senses from the sense objects.
v. DHAARANA : Becoming one with God through meditation.
vi. AASANA : Sitting in Yogic postures with concentration of mind.
vii. DYAANA : Have no other thoughts except God, Meditative flow.
viii. SAMAADHI : Integrative concentration in union with God.

According to Patanjali Yogasutra Ashtangayoga has the power to progressively wash away the impurities of the mind.8 Bhakti, has been identified into 3 categories according to the three Gunas :

i BAHYA BHAKTI OR TAMASIC BHAKTI : External devotion and unenlightened form of Bhakti expressed in processions, festivals and `melas.' etc.,

ii. ANANYA BHAKTI OR RAJASIC BHAKTI : Exclusive devotion to a particular deity (eg) Tulasidasa's devotion to Sri Rama. THOUGH THE DIVIDING LINE BETWEEN EXCLUSIVE PASSIONATEDEVOTION AND BIGOTRY IS VERY THIN, ANANYA BAKTHIDOES NOT LEAD TO INTOLERANCE.

iii. EKANTA BHAKTI : Devotion purely as a duty without expecting any rewards in return (e.g.) the love of `Gopi's to Lord Krishna, the Bhakti of Prahlada etc.

Bhakti as we know is the spontaneous outpouring of emotion. This emotion is of various hues. Depending on the character of EMOTION INVOLVED Bhakti has been described variously and as exemplified by Various Bhaktas

     i.   Samantha   (Peaceful)                     BHISHMA
     ii.  Vaatsalya   (Filial affection)           YASODA
     iii. Matura   (Pure Love)                         GAURANGA     
     iv.  Daasya  (Service)                    INNUMERABLE BHAKTAS
BAGHAVATA PURANA lists the categories of Bhakti according to the employed.

Category Method Example

1.   Sravanam	       Hearing 			Parikshit
2.   Nama 	       Chanting 		Narada Including
     Sankeertanam 				Stotra God's Chaitanya 
						Bhajan Kirtana names
						Meera Sankirtana Thyagaraja

     While extolling the efficacy of Bhajan - a congregational singing of
     the names of the Lord, Thayumanavar observes that the involvement transports
     each individual in the group into a rhapsody that ripens towards salvation.
     `IN A BUNCH, ONE RIPE BANANA WARMS AND RIPENS ALL OTHERS'.

3.   Smaranam	       Remembering		Sukhabrahmam
4.   Paada             Serving at               Lakshmana
     Sevanam           the feet

5.   Archanam	       Offering                 Ambarisha
                                                Rukmangada     
                                   
6.   Daasyam           Service                  Hanuman , Garuda

7.   Sakhyam           Friendship               Arjuna, Sugiriva
                                                Vibishana

8.   Vandanam          Obeisance                Akrura, Uddhava

9.   Aatma nivedanam   Self Sacrifice           Mahabali
Bhakti is monotheistic, personal, free flow of devotion, unconditional surrender and taking refuge as ordained in the Charama sloka Based on the DEGREE OF INTENSITY OF BHAKTI, THE STAGES OF BHAKTI have been identified as :
1.PARA BHAKTI Ordinary intensity,
2.PARA GNAANA Extreme intensity and 3.PARAMA BHAKTI Extraordinary unbearable intensity Paramabhakti is stage of intense love in which when the lovers are together, they are afraid of being separated and when they are not together they have a painful longing for union with each other.

A- Drishte Darsanotkaanta Drishte Vislesha Bheeruthaa |
Naadrishtena Na Drishtena Bhaavataa Labhyate Sukham ||

But, how do we poor mortals reach to the stage of Bhakti exemplified by these devotees? Is it possible to achieve these disciplines, these emotions, these methods and these stages by ordinary folk? Even if we desire, can we ever hope to attain the perfect state of Bhakti? What are the conditions that should be satisfied before one could be said to have achieved the status of these great Bhaktas? This is a question which was tormenting the mind of ARJUNA whose confusion became confounded when Lord Krishna expounded the relative merits of the Karma Yoga, Gnana Yoga and Bhakti Yoga.

For achieving Moksha, there are only two ways Bhakti and Prapatti. Karma Yoga and Gnanayoga are the elementary steps leading into either Bhakti or Prapatti, and they cannot directly open up the Upaya (means) to Moksha. Bhakti however, is not easy to practice. It is beset with numerous conditions which it would be difficult to satisfy.

For example `Bhakti' they say, has to be like `Thailadhara' (ie) a stream of flowing oil (ie) incessant not intermittent, continual not merely continuous, spanning over the entire life not only the present life alone but also as many lives as may be necessary to get rid of all `Karma'. Bhakti does not efface Karma. It only helps in mitigating its effects by diluting and debilitating Karma. After a period of attrition of Karma, the Bhakta can attain ultimate liberation. In this respect it is unlike Prapatti or Saranagati (Abandon or Absolute surrender) which assures MUKTHI' HERE AND NOW OR AT THE END OF THE CURRENT LIFE. We will see more about this in our chapter on PRAPATTI.

Furthermore, `BHAKTI YOGA' involves several strenuous methods called `vidyas' described in Upanishads. There are 32 different Vidyas as follows:
1. Agni Vidya
2 Akshara Vidya
3. Ananda Vidya
4.. Ati Mritupasana Vidya
5. Balaki Vidya
6.. Bhuma Vidya
7. Brahma Vidya
8. Chandilya Vidya
9. Dahara Vidya
10. Jyotir Vidya
11. Kosa Vignana Vidya
12 Kouraksha Jyotir Vidya
13. Madhu Vidya
14. Maitreyi Vidya
15. Nyasa Vidya
16. Panchagni Vidya
17. Para Vidya
18. Paryanka Vidya
19 Prajapati Vidya
20. Prana Vidya
21.. Pratartana Vidya
22. Purusha Vidya
23.. Purushatma Vidya
24. Purushothama Vidya
25. Raikva Vidya
26. Sad Vidya
27 Sarva Para Vidya
28.. Shodasakala Brahma Vidya
29 Udgita Vidya
30. Upakosala Vidya
31. Vaishnava Vidya
32.. Vaisvanara Vidya

IT IS THEREFORE SEEN THAT MOST PEOPLE OF ORDINARYCALIBER DO NOT RESORT TO BHAKTI YOGA IN THE PRESENTAGE AND THE ONLY WAY OPEN TO ORDINARY FOLK LIKE USIS THE UNFAILING, AND-USER-FRIENDLY RECOURSE TOPRAPATTI.

NOTES
1. Svet. Up.,5.23
2. Rajagopalachariar C., Last Governor- General of India in his Introduction to Bhaja Govindam
3. Ramanujam, in his 'Hymns for the drowning' 4. Thiompson, Francis in his poem- " Hound of Heaven' poem by 5. TVM 9.6.6
6. BG 14 / 26
'Mam cha yo yoabhicharena bhakti yogena sevate/ Sa gunan samatt yaitan brahma bhuyayakalpa te// 7. BG 18 / 64and 65
"Sarva guhyatamam bhuya srunu me paramam vachah/ Ishtosi me dridamathi
tato vakshyami te hitam//
Manmana bhava madhbhakto madyaji mam namaskuru Mamevaishyasi satyam te pratijane priyosi me// 8. P.Y.S,2.28

                          ANNEXURE   : SOME DEVOTEES OF THE LORD.
Aadhi van Satakopa                              n.d.
Alavandar a.k.a.Yamunacharya                    916 - 1041
Annamacharya                                    15c
Bhadrachala Ramadas                             1608- 1682.
Chaitanya                                       1485- 1534
Embar                                           1021 -1140
Ekanathar                                       1533- 1599
Jayadeva                                        12c
Jnaneswar                                       1275- 1296
Kabirdas                                        1440- 1518
Kanakadasa                         		n.d.
Koorathalvan  ( Srivatsanga Misra)              1009 - 1127  
Madhwaacahrya                                   1197 - 1278
Manakkal Nambi a.k a.  RamaMisra                831 -
Manavala Mamunigal                              1370 - 1443
Meera bai                                       1498- 1546 
Nathamuni                                       825- 918
Nadadur Ammal                                   n.d.
Namadeva                                        1270- 1350
Nam Pillai                                      1147 - 1252
Nan Jeeyar                                      1113 - 1208
Narayana Bhattadri                              16c- 17c
Narsi Mehta                                     1500- 1580
Parasara Bhattar                                1123 - 1174
Periya Nambia.k.a.  Mahapurna                   n.d.
Periyavachan Pillai                             1167 - 1262
Pillai Lokacharya                               1264- 1327 ( Some sources say 1205-1311)
Purandara dasa                                  1480- 1564
Ramadasa, Bhadrachala              		17c
Ramanandar                                      13 c
Ramanujacharya a.k.a. Emperumanar               1017- 1137
Sankaracharya a.k.a.  Adhi Sankara              788- 820
Surdas                                          1478- 1581
Swami Naraya n                                  1781- 1830
Tirukkachi Nambi                                n.d.
Tirukkoshtiyur Nambi                            n.d.
Tirumalai Nambi                                 n.d.
Tiruvarangattu Amudhanar                        n.d.
Tiruvoimozhi Pillai  ( Srisaila)                1290 - 1410              
Tulsidas                                        1527- 1623
Thyagaraja                                      1759- 1847
Tukaram                                         1607- 1649
Uyyakondar a.k.a  Pundrikaksha                  n.d.
Vadakku Tiruveedhi Pillai                       1167 - 1264
Vallabhacharya                                  1473- 1531
Vedanta Desikacharya                            1268- 1369    
Vidyapathi                                      1350- 1450