CHAPTER FOUR

FOUR TYPES OF BHAKTI IN THE

BHAKTIRATN KARA

The title Bhaktiratn kara means that it is a precious work on bhakti i.e.

devotion alone. The dictionary meaning of the word bhakti is piety, devotion,

respect or strong attachment to a personal deity. The derivative form of this word is

the root bhaj with the suffix ktin. In Vedic literature, it means distribution, partition,

separation or share. But the commentators use the word bhakti in the sense of

adoration (bhajayte sevyate iti bhakti ). The word ratn kara means ocean also. So,

we may take the Bhaktiratnakara as the ocean of bhakti i.e.as the source book of

bhakti.

However, this very word bhakti is a popular concept of the Hinduism and it

means devotion alone. We have found the word bhakti in the vet vataropani ad

for the first time1. Here it is clear to us that the eagerness of the bhakta to serve God

and the preceptar is called bhakti. It is an active movement of a devotee in

worshipping the divine. So, it emphasizes on the personal and emotional

relationship with the deity i.e. I a-Devat . The sage N rada defines bhakti as an

“intense love” for God2. He opines that bhakti is nothing but to surrender every

activity and forget even the God for some time3. The love of brajabadhu, R dh and

M r to K a are some examples of it. N rada also says that, bhakti can be attained

by sacrifice the worldly attachment and company. Again it is filled with peace and

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pleasure. It can be exercised in any situation, position and atmosphere. Therefore,

the path of bhakti is the best4. It is worth mentioning that this exercise is for the

bhaktas only5. The differences of caste, knowledge, money etc. are not raised there.

On the other hand, sage a ilya explains it as intense attraction for God6. It is a

stable condition of inner pleasure and peace of mind. There is no contradiction

between mind and bhakti. In the Vivekac ma i, a kar c rya says that, bhakti is

very much fruitful to acquire salvation7.

In the Bhaktis tra of N rada, we find some quotations of Vy sadeva, Garga

and ilya. According to Vy sadeva, passion for worship of God is the bhakti8.

Mahar i Garga says that, inclination to hear and utter the name of God is bhakti9.

ilya again opines that, the harmony between the inner being and self attachment

is called bhakti10.

It is seen that, to somebody bhakti is an intense personal devotion and to

somebody it is a power of social and political reforms. Actually, bhakti is beyond

the flavor of a performance. Moreover it is one of those key experiences on bh vas

i.e. entity, that might be explored. So we may explain it as key experiences of life.

According to the Bh gavatapur a, bhakti includes rava a, k rtana, smara ,

archana, vandana, p dasevana, d sya, sakhittva and deha-orpa a11. In the

A dhy y , the author P ini uses the word bhakti in the sense of resorting to and

then loving the thing resorted to. According to the Bhaktiras yana of r

Madhus dana Sarasvat , bhakti is to feel and realize God’s existence within oneself

in whatever form12. The Bhaktiras yana also defines that the continuous flow of

meditation by hearing and chanting the prayer of God is bhakti13.

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 To explain it in a suitable way, Durg chara a S khya Ved ntat rtha

compares the flow of bhakti with the flow of Gang .On the other hand,

a kar c rya in his Mohamudgara opines that bhakti is nothing but to worship

Govinda and Govinda only14.

The r n radapa car tra says that, worshiping of H ke a through h ka

i.e.organs is called bhakti. It is also said that, bhakti is free from any kind of

bindings15. On the other hand, the exercise of K a, which is free from any desire,

knowledge and activity, is defined as bhakti in the r r bhaktiras m tasindhu of r

R pa Gosv m 16.In the Bh gavatabh v rthad pik , r dharasv m opines that the

inexhaustible religious act is the bhakti17 and it depends on two viz. s dhya and

s dhana18. Here s dhya means capable of being accomplishes and s dhana means

to accomplish. With the help of these two means one can attain bhakti.

In the tenth skandha of the Bh gavata, a karadeva denotes bhakti as very

near and dear, viz. father, mother, brother and friend19. Moreover, it is called the

root of mok a. There is no such subject except it in this world20.

In the Bhaktiratn kara of a karadeva also, we find a similar meaning of the

term bhakti. a karadeva compiles verses on bhakti from many sources in an

extremely methodical manner in this book. To popularize the bhakti among the

people he introduces neo-vaisnavite religion (nava-vai ava dharma), which is

described in this book. As a vai ava, he says that only the worship of Vi u can

remove all fears. So, worship of LordVi u is highly desirable i.e. the tyantika–

k ema. Being deprived of Vi ubhakti, people have lost their discretionary powers

and become aj na. To refrain from fear that arises from ignorance, a wise person

learns to control his mind and to pay homage to Lord Vi u.In this context,

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 a karadeva quotes from the Bh gavatapur a, m meva ye prapadyante

m y met taranti te.The important thing is that Lord lives in the pure heart of

bhaktas. Therefore, bhakti means pure love for the Supreme Lord. The bhaktas find

heavenly comfort in the ocean of bhakti. On the other hand, pure love alone can

please the supreme Lord21. Just as application of fire can purify gold, so devotion to

the Lord can purify the mind of devotees22. Although there are nine modes of bhakti,

a karadeva has given stress on rava a and k rtana only in the Bhaktiratn kara.

When a person intensifies his bhakti through rava a, k rtana etc. then he is able to

attain unification with the supreme Lord i.e.Durlabha-puru rtha. It is worthy to be

mentioned here that, a karadeva has given stress on d syabh va in his writings23.

The word ki kara (servant) is found in his writings especially in the barg tas. The

religion which is devoid of bhakti and absence of unification with God inevitably

remains unfulfilled24. The Bhaktiratn kara also opines that intense love or devotion

is superior to salvation25.

However, there are many critics of bhakti and they point out the types of

bhakti in many ways. r mad Madhus dana Sarasvat , the author of the

Bhaktiras yana has pointed out that, bhakti is of four type’s viz. r jas , t mas ,

uddhas ttvik and mi rita26. As mentioned earlier that, r dharasv m , the author of

Bh gavatabh v rthad pik devides bhakti into two viz. s dhya and s dhana. On the

other hand, R pa Gosv m , the author of the r r Bhaktiras m tasindhu, devides

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bhakti in to three, viz. s dhana, bh va and prem . One can attain s dhana bhakti

through his performance and the ability of having it (s dhya) is bh va bhakti.One

must have the desire for attaining the supreme soul in his mind at first and then it is

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become easier for him to obtain the goal. On the other hand prema bhakti is

accompanied with love for God.

In the Bhaktiratn kara, a karadeva classifies bhakti in four categories to

explain it clearly. They are uttam -bhakti, antara g -bhakti, nirgu a-bhakti and

saprema-bhakti. Uttam -bhakti is referred to as uttam -bh gavat bhakti in The

Bhaktiratn kara of a karadeva and the History of the Concept of Bhakti, which

was edited by Maheswar Neog. Uttama-bhakti can destroy the subtle body and is

superior to salvation also28. The great bhaktas study, observe and celebrate the

activities of the Lord only and do not yearn for s lokya i.e. residence in heaven,

s r i i.e. power, s m pya i.e. nearness, s yujya i.e. intimate union and s rupya i.e.

assimilation with the deity. They yearn only for bhakti. Just as dew melts away in

the rays of the Sun, so the power of bhakti washes away their sins29. Being

engrossed in the love of God, the bhaktas can consider the four goals of human life

(caturvarga) viz. dharma, artha, k ma and mok a. The bhaktas find that the Lord is

not only their protector, teacher and friend, but also their guardian of their family.

The Lord becomes the servant of bhakta30. There is an interesting story of the

affection for devotion to K a. In his childhood, Ya od tried to get hold of K a

with a rope due to some childish act. But surprisingly the rope became exhausted

again and again and so Ya od started to pray God. Then K a allowed himself to

be bound to her. This story shows very clearly the affection of Hari to bhakti as well

as bhakta. The Bh gavatapur a also says that God dependent upon bhakta (aha

bhakta par dh no). Vi upur Sanny s in his K ntim l opines that God is

dependent upon bhakta due to their devotion to Him31. Since the bhaktas have that

rare fortune of having the Lord in their midst, so they consider the four goals of

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human life viz. dharma, artha etc. as being of no value32. A person finds the Lord in

his own heart, when he purifies himself by worshipping Lord. Just as medicine cures

the ailment of the eyes, bhakti cures the weakness of mind. It purifies one’s heart

from hankering after worldly pleasures and thus a bhakta feels close to the supreme

Lord.

In the twelfth chapter of the Bhaktiratn kara, a karadeva compiles the

verses on antara ga-bhakti. When a bhakta feels close to all creatures in the world

and sees Him in them, it is called antara ga-bhakti33 (intimate love). In this context,

we refer to another example given by a kardeva in his K rtanagho , which makes

it clear that in antara g -bhakti, there is no difference between a dog and a fox, a

thief and a munificent person, the Sun and a small spark of fire, a kind hearted man

and a cruel one34. Again, the doubts are removed by knowledge (vidy ). So, the

bhakta is able to regard everything as brahma a and can show respect to everything.

As a result of bhakti one can feel the same God in every creature and every creature

in self35. That is why a bhakta is become free from any hatred for every creature.

Hence, the best way to feel close to God in all the creatures is through the functions

of mind, speech and body. In the K rtanagho , a kardeva also says that one

should consider as equal a br hma a and ca la, a donor and a thief36. We find in

the R m ya a that, Guhaka ca la has treated R macandra as his friend. abar

also offers fruits after testing it. In another story of the Bh gavatapur a, D modara

vipra offers broken rice to r K a. From all these examples, it is clear to us that

inner affection is lying there in. In this way, a person can find antara g -bhakti

even in this deceptive mortal body.

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 In the thirteenth chapter of the Bhaktiratn kara, a karadeva compiles

lokas (verses) on nirgu a-bhakti. When a bhakta sets aside the result of gu a and

karma, then he or she becomes free from the cycle of birth and re-birth. Such

bhaktas always worship the supreme soul to get release and it is called nirgu a-

bhakti. Through nirgu a-bhakti, a devotee can overcome all obstacles and is able to

meet the supreme soul. One should give up the ways of Vedas and Sm tis and ignore

the injunctions laid down in the Dharma- stras to get nirgu a-bhakti in oneself37.

In this way, one can attain salvation. In the G t , we find the same concept38 and in
39
the Bhaktiratn kara also, we find the reverberation of the G t .

A Saprema-bhakti is another form of bhakti described by a karadeva in the

fourteenth chapter of the Bhaktiratn kara. It may be called intoxication with love. In

saprema-bhakti, the devotees give up inhabitation to sing the hymns of the Lord and

celebrate the noble activities of Lord Vi u. At the time of celebration, the bhakta

forgets him, everything and acts like an ecstatic person40. The Bhaktiratn kara
41
defines bhakti as Bhakti Premalak . When a bhakta becomes a devotee to him,

remembering the company of Hari, then there takes place saprema-bhakti. At that

time, the bhakta feels pure love for the Lord and thus becomes close to Him. It is

said that by saprema-bhakti, one can subdue animals, birds, trees and even serpents.

There are stories of i up la, lva, Pau raka and others, which are associated

with the supreme soul through the enmity with Him. In the instances of the stories

i up la and others worship Him through enmity42. Aj mila uttered the name of his

son i.e. N r ya a in his last breath. However, they all attained salvation by these

exercises also. Hence, a karadeva also mentions that such enmity can also be

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another aspect of saprema-bhakti. God is always with the wicked as well as the

good, ignorant as well as knowledgeable43.

From the above discussion, we find that bhakti is the faith on the supreme

Lord (vi v se milaya hari tarke bahud r: a popular saying). The bhaktas are able to

be very intimate with Him through their bhakti. No rituals are necessary for this

activity. Only love for and devotion to the Lord is sufficient in that case. We find

instances in the Bh gavatapur a viz. Parik ita is related with rava a, ukamuni is

with k rtana, Prahl da to smara a, Lak m to p dasevana, P thu to arcana, Akrura

to vandana, Hanum n to d sya, Arjuna to sakhya and V l to tmanivedana etc. On

the other hand, there are instances of enmity with the supreme Lord. For example,

i up la had enmity with K a till his last breath. We find more instances in the

Bh gavata which depicts the enmity with the supreme Lord. But the wonderful

object is that the attachment between vara and bhakta is present there also. And

eventually they achieve salvation also.

In fact, bhakti is not possible without a pure heart. It is the continuous flow

of devotion which dissolves all the sorrows from the mind of a devotee, so a devotee

becomes free from all the worldly attachments. The only attachment of the devotee

is with the supreme soul which has melted his heart with the tears of joy. It is

impossible to attain bhakti without a pure melted heart44. It is said in the tenth

skandha of the Bh gavata that a wicked cannot be a pure one even after seeing holy

places again and again or having bath for hundred times. It is only the bhakti to Hari,

which can purify him45.

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 According to the Padmapur a, devotion to Hari is rare in this world46. But

there is no other way to cross over the river of hell for the human being. One can

avoid the sufferings of hell with the help of devotion to Hari only47.

Therefore, bhakti can be defined as attachment of love (prema-vandhana)

between God and His devotee. As a humble bee becomes attached with the lotus so

also the devotees become attached with God. Nobody can cut the rope of attachment

between God and devotee ( svara and bhakta) by any means. It is found in the

Bhaktiras yanam that to acquire bhakti one should serve the honest (s dhu) at first.

As a result, one is able to have kindness. From kindness, respect for religion arises.

It compels one to hear the praise of God. After that stage attachment and inherent

feelings for God appear and the same results in bhakti at last48. a kar c rya in his

Mohamudgara says, that the Lord of death does not do harm to him who worships

Lord K a only once49. In the Bhaktiratn kara also, we find the same thought i.e.

bhakti is nothing but to believe, to love, to be devoted and to become one with the

Lord. Bhakti enables one to refrain from doing all sins and helps one to attain

salvation.

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References:

1. yasya deve par bhaktiryath deve tath gurau// vet , 6/23

2. s tasmin param premar p // Nbs,1/1/2

3. n radastu tadarpit thil c rat tadvismara enparama vy kulateti// Ibid.,1/3/19

4. bhaktireva gar yas // Ibid.,9/1/81

5. bhakt ek ntino mukhy // Ibid.,7/1/67

6. s par nuraktir vare// bs,2

7. mok ak ra as magry bhaktireva gar yas // Vc,31

8. p j di vanur ga iti p r arya // Nbs,1/3/16

9. kath di viti garga // Ibid.,1/3/17

10. tmaratyavirodheneti ilya// Ibid,1/3/18

11. malli ga-madbhaktajana dar anaspar an rccana /paricary stuti

prah gu akarmm nuk rtana //Bhp,11/11/34

12. bhajana anta kara asya bhagavad k rat r pa bhakti // Brs ,1stull sa.

13. drutasya bhagavaddharm dh r v hikat gat /sarve e

manasov ttirbhaktirityabhidh yate// Ibid.

14. bhaja govinda bhaja govinda bhaja govinda m amate// Mm,1

15. sarvop dhivinirmukta tatparatvena nirmala /h ke a h ke asevana

bhaktirucyate// np, as quoted in the Brs,P.4

16. any bhil it nya j nakarm dyan v ta / nukulyena k nu lana

bhaktiruttam // Brs ,1/11

17. avyaya dharma bhaktilak a a // Bbd,8/4/22

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18. bhaktiyoga ca s dhyas dhanar pa / tad raya bhaktiyogena ni p dita // Ibid.,

12/12/5

19. bhakatise m t bhakatise pit bhakatise bandhujana/ bhakatise suh da sodara vidh t

bhakatise moh dhana// Bh,10/10870

20. ……..bhakati mok ara b ja/………iha paraloke bhakati bin i n hi n hi gati na//

Ibid., 10/10870-10871

21. amalay avyabhic ri y bhakty eva hari pr yate// Br,10thm h tmya

22. yath agne sampark t r drarodana rajata mala jah ti sva var a bhajate ca

na tu k lan dibhi/ tath na tapo yaj dibhirmalaty ga kintu tadsevayaiva// Ibid.

23. sarvasya labdhasya samarpa a d sabh vena deh rpa a // Ibid., P.41

24. bhaktivih no dharmma kevala rama eva// Ibid.,P.42

25. animitt ni k m y bhakti s sidhe mukterapi gar yas // Ibid,11thm h tmya,P.43

26. r jas t mas uddhas tvik mi rit ca s / r y ja-dve aj dy sy d bhayaj -dve aj

par //har aj uddhasattv thth k ma ok dijetar / sattvajattve tu sarvv s

gu ntarak t bhid // Brs ,77/41 and 78/82

27. s bhakti s dhana bh va prem ceti tridhodit // Brs 2/1

28. y bhakti ko a li ga ar ra jarayati k apayati svaprayatna vinaiva siddhau// Br,

11thm h tmya,P.43

29. n h ramiva bh skara // Bhp,9/2/231

30. nija bhakatara ba ya// Ng,Bhajan,1

31. kevala bhaktipriyo bhagavbhaktava yo’p ti// K ntim l ,Br ,1/61, P.27

32. caturvarga t opama // Bh.P,20/87/21

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33. sarvabh te v tmani ca sthitam tm nam wara m mevek eta//

Br,12thm h tmya,P.45

34. kukkura g la garddabharo tm r ma/ j niy sab ko pari karib pra ma// Kg, r

k ar vaiku tha-pray a,4/40

35. yastu sarv i bh t ny tmanyev nupa yati/ sarvabh te u c tm na tato na

vijugupsate// o,6

36. br hma ara c lara nibic ri kula/ d t ta corata jena d i ekatula// Kg, r

k arvaiku tha-pray a,4/38, Bh ,11/17730

37. tasm ttva nodan ruti pratinodan sm ti ca; yadv vidhi ni edha ca

uts jya ma ara a y hi mayaive vare a hetubh tena akutobhaya sy bhava//

Br,13thm h tmya,P/48

38. sarvadharm n parityajya m meka ara a vraja// G,18th,P.66

39. m meva ara a kuru/ tv maha sarvap pebhyo mok ayi y mi//Br,13th

m h tmya, P/48

40. eva vrata v tta yasya sa svapriyasya harern mak rty J to’nur ga prem

yasya sa / ata eva drutacitta lathah daya kad cid bhaktapar jita

bhagavantam kalayya uccoirhasati/et vanta k lamupek ito’sm ti roditi/

atyotsuky drauti kro ati/atihar e a g yati/ jita jitamiti n tyati//

Ibid.,14thm h tmya,P.49

41. Ibid., P.49

42. vair bh ve cintiv h moka// Kg, Prahl da carita,7/73

43. durv tta dur c ropi yo haribhaktiyuta tasy pi hari sannihita ; suv tasya

sad c rasya bhaktasya hari sannihita iti kimu vaktavya /

m rkhapa itayorapyeva v cya // Br,19thm h tmya,P.61

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44. katha vin romahar a dravat cetas vin / vin nand rukalay uddhyedbhakty

vin aya // Bhp,11/14/23

45. prathama mahat sev tadday -p trat tata / raddh tha te dharme u tato

harigu a ruti //33//

tato ratya kurotpatti svar p dhigatistata /premav ddhi par nande tasy tha

sphura a tata //34//

bhagavaddharmmani th ta svasmi stadgu a lit /premno’tha param k thetyudit

bhaktibh mik //35// BRS ,1stull sa

46. haribhakti ca loke’tra durlabh // Pp, Svargakha a, 32/45

47. vi ubhakti vin n p pi h n vi vara/ up yo n sti n styanya harau

bhakti sam caret// Ibid.,15/151

48. du acitta savaka nakare t rtha uddhi// atab ra jalata pakh loi jadi g tra/apavitra

tath pi sur ra jena p tra//hena du acitto jadi harika sumarai/havai uddha samasta

p taka t ra harai// Bh,10/12771-12772.

49. sak dapi yena mur risamarc kriyate tasya yamena na carc // Mm,19

57