BHAKTI YOGA – SPIRITUAL ATTITUDES
Bhakti yoga is the path of devotion through which genuine communion of the soul with the supreme absolute is accomplished. It shows how ordinary human feelings when directed to the divine can become the means of attaining the highest: spiritual union with the Lord.
Bhakti in its wider sense is worship of God. It entails complete devotion to the Lord. More than anything else, it implies spiritual devotion. The diversity of human relationships makes the Bhakti path very appealing and is believed to be most easily accessible. It is perhaps the easiest for the layman, the masses. Instead of extensive, rigorous practice, it has more to do with the devotee’s sincerity.
In our human life we come to experience different forms of relationships as we advance in age. From parent-child relationship to sibling love, to friendship, to master-servant, wife-husband and not the least, Guru-disciple. The devotee, in constant search after the Lord, will express this intense pure love in one or several of these various attitudes or ‘bhavas’.
Events or incidents that have marked the devotee’s life will influence the way he looks up to God. For instance, the devotee may express this genuine love to his beloved Lord by worshipping Him as an infant, so that he can pour his overflowing love upon Him as would an affectionate mother upon her child.
The several types of Bhakti are classified according to ‘bhavas’. A ‘bhava’ is a mental attitude towards a personal God or chosen Ideal. It is a spiritual attitude; man seeking union with God. It is not on the physical human level but it is the individual soul pining for the Universal or Supreme soul.
In the Bhakti path the devotee will display one or more of these ‘bhavas’ Examples abound in the scriptures of these ‘bhavas’:
- ‘Shanta bhava’, the attitude of saints and seers towards the Almighty. Narada is the absolute devotee par excellence. The name of the Lord is constantly on his lips and in his thoughts; Nothing else.
- ‘Vatsalya bhava’ expresses the devotion of a parent to a child. Mother Yashoda’s love and upbringing of the baby Krishna, the baby Lord is a striking example of Vatsalya bhava. In Vatsalya there is no room for fear. There is no fear of the child-god. In fact one is inclined to admonish the God-child as one would one’s own child.
- ‘Sakhya bhava’ expresses the devotion of a friend to a friend; Arjuna’s strong attachment to Lord Krishna exemplifies the Sakhya bhava. Another instance is Sudama’s love for Lord Krishna.
- ‘Madhurya bhava’ expresses the devotion of married love where the devotee sees himself as a wife towards the Lord, as if He is the husband; Meera’s absolute love for Lord Krishna is one of the rare examples of Madhurya bhava.
- ‘Dasya bhava’ expresses the devotion of a servant to his master. Hanuman’s devotion towards Lord Rama is considered to be the perfect Dasya bhava. Bharat’s love for his elder brother Lord Rama is another excellent example. Shabari, the blessed old lady, is yet another extraordinary example of the Dasya bhava.
The Shanta bhava is essentially of an indrawn attitude, rather than demonstrative. Absolute bliss is experienced within, as the devotee loses himself in deep meditation, in the stillness of his being. It is of a quiet, peaceful, gentle and saintly nature. In this attitude, Bhakti is expressed in the realisation of union with the Absolute, Sat-Chit-Ananda.
Those who have experienced the parent-child relationship find it more natural to love God as a God-child and offer Him their love unconditional. As was the devotion of Yashoda, foster mother of Lord Krishna. Yashoda was the village head’s wife. Her baby girl was swapped the night of its birth and replaced by baby Krishna, without mother Yashoda’s knowledge. She looked after Him during his childhood until he was 12 years old. Her motherly love and affection is regarded a prime example of ‘vatsalya bhava’.
The vast majority among us feel more at ease with God as our saviour, in the role of a protective Supreme Father or Supreme Mother. However, friendship is another intimate relationship that we cherish most. God is loved as the most intimate and every thought and feeling is shared with Him. In ‘Sakhya bhava’, God is perceived as the best of friends, very intimate, to share relationship with Him as an equal. To confide freely in Him while showing all devotion upon Him and due respect. Exceptional examples of ‘Sakhya bhava’ is the devotion of prince Arjuna towards Lord Krishna and the unique friendship between Lord Krishna and his friend Sudhama, a brother disciple. It is an example of supreme and exclusive love to the Lord.
Madhurya Bhava is extremely difficult on the human level, unless one can truly surrender completely to God. Pure love has no motive. It has nothing to gain, or lose. It happens. Perfect love is extremely rare in humans. It is rarely selfless. It is a give and take, mutual, interdependent. In madhurya bhava, the highest love is above sex. It is love that is sexless. Perfect unity is expressed in this highest form of love. It is only in spirit that the union is possible. Only love on the spiritual level is perfect. It is the highest ideal and selfless. God is love and we love God. We love love. Love for love’s sake. The love of Meera for Lord Krishna is probably a unique example.
In the ‘Dasya bhava’, the devotee is all humility towards his Lord, the all powerful, all merciful, omnipresent, omnipotent creator. The ‘dasya bhava’ is best exemplified by the relationship between Bharata and his elder brother Lord Rama and between Lord Hanuman and Lord Rama.
The other Yoga paths, Karma, Jnana, Raja, Hatha, etc are the methods towards an end, realisation of God. Bhakti is itself the method: devotion to God, the practice: it is ever-increasing in intensity, the end result: one ‘grows’ in this love.
The secret of divine love is through complete surrender and unconditional love to God. It is the beginning of genuine love for God that will culminate into supreme love, ‘param prema’, the ‘maha bhava’, the supreme ‘bhava’ towards God and God alone.
The love ‘grows’ deeper and deeper to ultimately reveal God, Absolute Love. The same intensity, the same ‘madness’, the same extreme love that knows no bounds. Unconditional love. It begins with love absolute, it continues with love absolute and it ends with love absolute ‘parabhakti’!