BHAKTI YOGA in Vaisnava

The Vaisnava tradition is primarily a tradition of bhakti, or devotion to God. Nārada defines bhakti as being of the nature of intense love for God: Sā tvasmin parama premarūpā. The sage Śāndilya defines it as supreme attachment to God: sā parānuraktir-īśvare. 

Two types of bhakti have been described by the teachers of bhakti: vaidhī and rāgānugā. Vaidhī bhakti involves worship and other rituals as instructed by the scriptures, whereas in rāgānugā bhakti, intense love for God is fundamental, and rituals and worship become secondary. 

The Vaikhānasa Āgama deals primarily with vaidhī bhakti, while Pāñcarātra Āgama teaches both vaidhī and rāgānugā bhakti.

Vaikhānasa Āgama

The Vaikhānasa school of Vaisnavism claims its origin from the sage Vikhanas or Brahma, the Creator himself. The Vaikhānasas are primarily a community of temple priests, and their mode of worship is essentially oriented towards Vishnu. The Vaikhānasa Grhya Sūtras prescribe for the householders a daily worship involving the fabrication of an image of Vishnu. All gods and goddesses are supposed to be worshiped in Vishnu.[6] To the Vaikhānasas, Vishnu is the Supreme Being, the highest principle. He has two aspects: sakala (with form) and niskala (without form). The niskala aspect is his essence as all-pervasive Being, while his conditioned presence (the sakala aspect) gracefully responds to devotional intent and meditation. Moksha is release into Vishnu’s abode, called Vaikuntha. It can be attained by the practice of japa (devoted repetition of a mantra or prayer), hūta (sacrifce), archanā (service to the image), and dhyana (meditation conforming to a yogic regimen). Four types of moksha have been described: sālokya (to live in the abode of God), sāmīpya (to live near God), sārūpya (to have a form akin to that of God), and sāyujya (being united with or merged in God). The last one is considered the ultimate moksha. The Vaikhānasa treatises speak of four abodes of Vishnu: Āmoda, Pramoda, Sammoda, and Vaikuntha, where Visnu, Mahā Visnu, Sadā Visnu, and Nārāyana respectively preside. Among the four sadhanas, archanā has been declared the highest by Marichi Samhita. By means of archanā',' one can enter Vaikuntha, the abode of Narayana, and enjoy eternal bliss.

Pāñcarātra Āgama

The Pāñcarātra Āgama prescribes worship of Narayana. The Pāñcarātra tradition follows both vaidhī and rāgānugā bhakti. The term Pāñcarātra can be traced to the Pāñcarātra yajna (a sacrifice spread over five nights) described in the Shatapatha Brahmana'.[7]. The Ahirbudhnya Samhita says that Narayana himself composed the Pāñcarātra Tantra and therein explained the secret of his five forms: Para (the transcendent), Vyūha (the primary emanation), Vibhabha (subsequent manifestation—as avataras), Antaryāmin (the in-dweller within individuals) and Arcā (the divine manifestation within consecrated images).

The Pāñcarātra tradition of Vaisnavism and the Nārāyanīya section in the Śāntiparvan of the Mahabharata have great similarity. The primary aim of the Pāñcarātra tradition is prapatti or śaranāgati (self-surrender), and the path is therefore called ekāntika (with but one aim). According to Pāñcarātrikas, śaranāgati or total resignation is the main method of contemplation.

The Common Contemplative Tradition of Vaisnavism

Vaisnavism is mainly a tradition of bhakti. This bhakti has been defined and explained in different ways by different teachers. Unmotivated devotion (ahaitukī bhakti) to God is preached in the Bhagavata: ‘Sa vai pumsām paro dharmo yato bhaktir-adhoksaje, ahaituky-apratihatā yayā’’tmā samprasīdati;That is the highest religion of humanity from which arises motiveless and uninterrupted devotion to God that fills the soul with bliss.’[8] The Narada Pancharatra defines bhakti as the realization that God alone is ‘mine’ (truly one’s own), accompanied by divine love (preman) and devoid of attachment to any worldly object. In later Vaisnava tradition, a distinction is drawn between bhakti and preman. Bhakti is spontaneous attachment for God, being entirely possessed by and absorbed in him. Preman is the most concentrated form of this love, characterized by that intense attachment to God which purifies the heart completely. Preman is the culmination and fulflment of bhakti, its utmost perfection. This is also the basis of the two divisions: vaidhī or sādhana bhakti (ritual devotion) and rāgānugā or premā bhakti (the devotion consequent upon intense attachment).

Spirit of Renunciation in Vaisnavism

Although there are exceptions, formal renunciation is not an important component of the Vaisnava tradition. The renunciation practiced by its adherents manifests more as an indifferent attitude towards worldly objects that are obstacles to one-pointed or single-minded love for God. This is called yukta vairāgya (detachment proper): ‘Anāsaktasya visayān yathārham-upayuñjatah, nirbandhah krsna-sambandhe yuktam vairāgyam-ucyate; That detachment which is characterized by acceptance of only those objects that are not detrimental to devotion and which is accompanied by a desire to associate with Krishna is termed yukta vairāgya.’[9] This is in contrast to phalgu vairāgya (feeble detachment) ‘Prāpañcikatayā buddhyā hari-sambandhi-vastunah mumuksubhih parityāgo vairāgyam phalgu kathyate; Renunciation of all objects—even those related to Krishna himself, knowing them to be worldly—by seekers of salvation is termed phalgu vairāgya’ [10]. This is the spirit of renunciation of those who tread on the path of knowledge. Vaisnava devotees generally practice yukta vairāgya. Sri Caitanya Mahāprabhu exemplified an uncompromising spirit of renunciation, and so did his direct disciples like Rūpa, Sanātana, and Jīva Gosvāmi.

Sannyasins and Householders and their Sacraments

The Vaisnava movement comprises both sannyasin and householder traditions. Each has a tradition of teacher-pupil succession (paramparā), maintained by the process of dīksā (initiation with a mantra). On being initiated into the sect (sampradāya) the disciple undertakes to abide by the values of the tradition and the community. He or she receives a mantra of Vishnu or Krishna (and in case of renunciants a new name) in accordance with the traditional ista (Chosen Deity) of the particular sampradāya. All Vaisnavas must mark their fore-head with sandalwood tilaka (a holy mark in the form of an extended ‘U’) and other sacred marks—signs of Vishnu’s insignia—on different parts of the body: arms, nose, chest, and the like. A body without these marks is considered ‘as inauspicious as a carcass’. All initiated Vaisnavas are also expected to wear a string of beads made from the stem of tulsi (the holy basil) around their necks, have a rosary for japa (repeating the divine name), and wear a śikhā (a knotted tuf of hair on the back of the head).

The Marks of Vaidhī Bhakti

Vaidhī bhakti has nine aspects (navalaksanā or navadhā)--all directed to Vishnu: ‘Śravanam kīrtanam vishnoh smaranam pādasevanam, arcanam vandanam dāsyam sakhyam-ātmanivedanam.’[11]

1. listening to the name and glories of the Lord
2. chanting his holy name
3. constant remembrance
4. service
5. worship
6. salutation
7. servitude
8. friendship
9. and self-surrender

These nine ways of worshiping Vishnu are followed by all the Vaisnava schools as vaidhī bhakti. Each school has its own approach, emphasizing one or more of these aspects. According to Nārada, dedication of all actions to the Lord and extreme yearning on forgetting him are marks of devotion. The lineage of Parāśara holds that attachment to worship and other rituals is the mark of bhakti. Garga maintains that speaking of His glories is the sign of devotion. Śāndilya holds that love for the Self is bhakti. Another aspect of devotion especially stressed in the Vaisnava tradition is association with and service to devotees of the Lord. The Gaudīya Vaisnavas hold that to have utmost taste for taking the Lord’s name, compassion towards all jivas (living beings), and service to devotees (initiated Vaisnavas) are the means to as well as marks of devotion. But it is śaranāgati that is most important for a Vaisnava spiritual aspirant. This śaranāgati has six aspects ‘Ānukūlyasya samkalpah prātikūlyasya varjanam, raksisyatīti viśvāsa goptrtvavaranam tathā; ātmaniksepakārpanye sadvidhā śaranāgatih.’ :

1. resolve to subordinate one’s will to the divine will,
2. avoidance of all that is contrary to His will,
3. firm faith that the Lord is the saviour of all,
4. acceptance of the protective grace of the Lord,
5. total surrender to Him, and (
6. awareness of one’s poverty (of spirit)

Vaidhī bhakti is further categorized into three groups according to the three gunas: sāttvika, rājasika, and tāmasika.

Rāgānugā or Premā Bhakti

The highest form of devotion is that which transcends all the three gunas. It is love for love’s sake alone. It is a spontaneous and uninterrupted inclination of the mind towards the Lord without even the desire for liberation (mukti). It is supreme bhakti, or preman—intense, uninterrupted, unalloyed, and motiveless love towards God, which leads to God-realization.

This preman surpasses all other types of bhakti. Sri Ramakrishna says, ‘The mature stage of bhakti is bhāva. When one attains it, one remains speechless while thinking of Satchidānanda. The feeling of an ordinary man can go only that far. When bhāva ripens, it becomes mahābhāva. Prema is the last’[12]. When love towards God is intensified, a sweet relationship is established between God and the devotee. This rāgātmikā or rāgānugā bhakti manifests in five different attitudes (bhāvas): śānta (calm), dāsya(serviceful), sakhya (friendly), vātsalya (parental), and madhura (amorous). Several sentiments go to make each attitude, and each bhāva subsumes the sentiments inherent in the preceding attitude. For instance, in śānta bhāva the devotees enjoy divine bliss through meditation on the transcendental beauty of the Deity and adore him with all their hearts’ devotion. When this love matures into a personal or relational love, the devotees serve the Deity much like a servant serves the master. This stage of love includes sneha (affection), pranaya (friendship), māna (pique), and rāga (attachment). A servant enjoys both the wealth (aiśvarya) and sweet affection (mādhurya) of the Lord. Next the devotee approaches even nearer and loves the Deity as a friend (sakhā). This type of love includes anurāga (love as a constant freshness) in addition to the sentiments mentioned earlier. When love rises to a still higher level, it manifests as parental affection (vātsalya) for the beloved. All the qualities inherent in friendly love are further intensified and awareness of aiśvarya is dispelled; only mādhurya prevails. Up to this stage of parental love, the bhakti is relational (sambandhātmikā). When the last vestige of remoteness of the Deity vanishes from the mind of the devotee, two more mental states become manifest: bhāva (intoxication) and mahābhāva (supreme love-intoxication). The personality of the lover merges with the Beloved. The lover concentrates his or her whole being on the Beloved and becomes united with the Deity in spirit. This is the highest consummation of love for God. This has been described as amorous love (kāmātmikā), which is considered the highest form of contemplation in the Vaisnava tradition. The devotees of this grade do not want liberation or anything other than divine communion—enjoying the absolute sweetness (mādhurya) of the Lord. This is the culmination of preman, the purest love for the beloved. The state where separation is overcome and total union between the devotee and the Beloved takes place is mahābhāva. The deep impact of this experience affects the entire being—the mind, body, and soul of the devotee. It manifests externally as the sāttvika vikāras (unaffected emotions), which are recognized to be eight in number: sveda (perspiration), stambha (stupor), romāñca (horripilation), svara-bhanga (broken voice), vaivarnya (pallor), aśru (tears), vepathu (tremor), and pralaya (loss of consciousness). These manifestations take place only when the mind becomes extremely pure and totally free from all worldliness. Sri Ramakrishna points out that that ‘the ordinary jīva does not experience mahābhāva or prema. He goes only as far as bhāva’ [13].

Śrīvaisnavism and Rāmānuja

Nāthamuni is traditionally considered the founder of the Śri-sampradāya. Yāmunācharya was the first ācārya of this sampradāya. However, it was Rāmānuja who established this school on a firm footing.

Sri Ramanujacharya

Bhakti: According to the Śrīvaisnava tradition, bhakti is realizing one’s ultimate relationship with the Lord as his eternal servant. This relationship generates love for and attachment to him. 

Rāmānuja also equates bhakti with dhyana and upāsanā. Dhyana is the concentration of the mind on the Deity, and upāsanā, continuous thought of Him or Her. 

Bhakti has two stages: sādhana-bhakti (bhakti as means, i.e. ritual devotion) and phala-bhakti or sādhya-bhakti (bhakti as fruit). 

Sādhana-bhakti aims to inculcate strong faith in the Deity as the highest value and a sense of the utter transitoriness of worldly achievements. 

Sādhya-bhakti is being established in love for God, as a servant loves the master. This is the means to mukti. To achieve sādhya-bhakti, one must go through a seven-fold culture (sādhana saptaka):

1. viveka, discrimination regarding what ought to be accepted and what to be given up, especially in relation to food;
2. vimoka, control of passions like anger, jealously, and lust;
3. abhyāsa, practice of disciplines like worship, japa, chanting the names of God, and pilgrimage, in order to maintain a constant memory of God as the indwelling principle (śesin) within oneself as well as in the whole universe;
4. kriya, the five-fold works or sacrifices—to gods and goddesses through agnihotra (fire sacrifice) and other rituals, to the rishis through scriptural study, to one’s ancestors, to human beings, and to other living beings (bhūtas) through appropriate offerings;
5. kalyāna, virtuous conduct, consisting in practicing virtues like satya (truth), ārjava (straightforwardness), dayā (compassion), dāna(charity), and ahimsā (non-injury);
6. anavasāda, freedom from despair, dejection, pessimism, and the like, and maintenance of a cheerful and positive attitude of mind; and
7. anuddharsa, absence of exultation or excitement, maintaining an even temperament in all situations.

Prapatti: By long and continued practice of these disciplines, one is established on the plane of vaidhī bhakti consisting of dhyana and upāsanā. Thereafter the aspirant ascends to the plane of paramā bhakti (supreme devotion), maintaining in oneself the knowledge that one is merely a śesa (a minute part of the whole, which is the Deity) and that the Deity is the śesin (the whole). 

Paramā bhakti is identical with prapatti (resignation). This state of being an eternal servant of the Lord is itself the highest goal. The idea of identifcation with the Supreme Being is not acceptable to the Śrīvaisnava. According to this tradition, the Supreme Being or Purusottama is by nature devoid of all blemish and is full of limitless, unsurpassable, and countless auspicious qualities: ‘nirasta-nikhiladoso-’nava-dhikātiśayāsankhyeya-kalyānagunaganah’.[14]

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