Bhakti yoga

Bhakti yoga (Sanskrit: भक्ति योग), also called Bhakti marga (भक्ति मार्ग, literally the path of bhakti), is a
spiritual path or spiritual practice within Hinduism focused on loving devotion towards any personal
deity.[1][2] It is one of the three classical paths in Hinduism which lead to moksha, the other paths being
jnana yoga and karma yoga.

The tradition has ancient roots. Bhakti is mentioned in the Shvetashvatara Upanishad where it simply
means participation, devotion and love for any endeavor.[3][4] Bhakti yoga as one of three spiritual paths for
salvation is discussed in depth by the Bhagavad Gita.[5][6][7]

The personal god varies with the devotee.[8][9] It may include a god or goddess such as Krishna, Radha,
Rama, Sita, Vishnu, Shiva, Shakti, Lakshmi, Saraswati, Ganesha, Parvati, Durga, and Surya among others.

The bhakti marga involving these deities grew with the bhakti movement, starting about the mid-1st
millennium CE, from Tamil Nadu in South India. The movement was led by the Saiva Nayanars[10] and the
Vaisnava Alvars. Their ideas and practices inspired bhakti poetry and devotion throughout India over the
12th-18th century CE.[11][10] Bhakti marga is a part of the religious practice in Vaishnavism, Shaivism, and
Shaktism.[12][13][14]

Philosophy
The Sanskrit word bhakti is derived from the root bhaj, which means
"divide, share, partake, participate, to belong to".[2][15][16] The word also
means "attachment, devotion to, fondness for, homage, faith or love,
worship, piety to something as a spiritual, religious principle or means of
salvation".[17]

The term yoga literally means "union, yoke", and in this context connotes a
path or practice for "salvation, liberation".[13] The yoga referred to here is
the "joining together, union" of one's Atman (true self) with the concept of
Supreme Brahman (true Reality).[13][18][19]

According to Samrat Kumar, bhakti yoga is an Indian tradition of "divine

Bhakti yoga by a Hindu in love mysticism", a spiritual path "synonymous for an intimate
Himachal Pradesh. understanding of oneness and harmony of the eternal individual with the
Divine (the universal Being) and all creatures, a constant delight".[20]
According to Yoga Journal, yoga scholar David Frawley writes in his book
that bhakti yoga "consists of concentrating one's mind, emotions, and senses on the Divine."[21]

Bhagavad Gita
Bhakti yoga is one of three yogas taught in Bhagavad Gita.[13] Bhakti yoga is a devotee's loving devotion
to a personal god as the path for spirituality.[22] The other two paths are jnana yoga and karma yoga. Jnana
yoga is the path of wisdom where the individual pursues knowledge and introspective self-understanding as
spiritual practice, and karma yoga is the path of virtuous action (karma) where one acts without expecting
rewards or consequences, also known as nishkama karma.[13][22] Later, new movements within Hinduism
added raja yoga as the fourth spiritual path, but this is not universally accepted as distinct to other
three.[23][24]

Srimad Bhagavatam (Bhagavata Purana)

The Bhagavata Purana is a popular and influential text in the Vaishnavism traditions. It discusses Ishvara
pranidhana (devotion to a personal god).[25] The Sanskrit text presents various modes of bhakti specifically
to incarnations of Vishnu, particularly in terms of "Narayana, Krishna". According to Edwin Bryant, and
other scholars,[26] the Bhakti yoga taught in this text is inspired byYoga Sutras of Patanjali and Bhagavad
Gita, and they focus on "the ultimate truths of the individual self and its loving relationship with a personal
god".[25][27] The presentation in the Bhagavata Purana is not in abstract terms, but through "charming and
delightful tales that capture the heart and mind", the goal of Bhakti yoga, states Bryant.[25]

The Uddhava Gita, which is the eleventh book of the Bhagavata Purana, discusses bhakti through a
dialogue between Lord Krishna and Uddhava, his devotee. This text highlights the pure devotion and
bhakti that the gopis of Vrindavan had for Lord Krishna.[28]

Traditions
Hinduism, in its scriptures such as Bhagavad Gita (chapter 7), recognizes four kinds of devotees who
practice Bhakti yoga.[29][30][31] Some practice it because they are hard pressed or stressed by anxiety or
their life's circumstances and see Bhakti yoga as a form of relief. The second type practice Bhakti yoga to
learn about god out of curiosity and intellectual intrigue. The third type seek rewards in this or in afterlife
through their Bhakti yoga. The fourth are those who love god driven by pure love, knowing and seeking
nothing beyond that experience of love union.[29][30]

According to these Hindu texts, the highest spiritual level is the

fourth, those who are devoted because of their knowledge of
love.[31][34] The Bhagavad Gita states that all four types of Bhakti
yogi are noble because their pursuit of Bhakti yoga sooner or later
starts the journey on the path of spirituality, it keeps one away from
negativity and evil karma, it causes spiritual transformation towards
the goal of Bhakti yoga, to "know god as the essence within
themselves and their true self always with god".[31][34][30]
In Hinduism, the Bhakti yoga is a
Major traditions include the Shaiva who worship the god Shiva; the
spiritual path of loving devotion to a
Vaishnava who worship the god Vishnu (or his avatars such as
Personal Divine.[32][33]
Krishna and Rama); and the Shakta who worship the goddess
Shakti (or her avatars such as Durga, Kali, Lakshmi, and Parvati). These are all considered manifestations
or aspects of the same metaphysical reality called Brahman in Hinduism.[2][33]

Panchayatana puja
Panchayatana puja is a form of bhakti found in the Smarta tradition of Hinduism.[35] It consists of the
simultaneous worship of multiple deities: Shiva, Vishnu, Shakti, Surya and an Ishta Devata such as
Ganesha or Skanda or any personal god of devotee's preference.[36][37][38]

Philosophically, the Smarta tradition emphasizes that all images (murti) are icons of saguna Brahman, a
means to thinking about the abstract Ultimate Reality called nirguna Brahman. The five or six icons are
seen by Smartas as multiple representations of the one Saguna Brahman (i.e., a personal God with form),
rather than as distinct beings. The ultimate goal in this practice is to transition past the use of icons, then
follow a philosophical and meditative path to understanding the oneness of Atman (soul, self) and Brahman
– as "That art Thou".[36][39]

Saiva Siddhanta
The Śaivasiddhānta tradition favors Bhakti yoga, emphasizing loving devotion to Shiva.[40][41] Its theology
presents three universal realities: the pashu (individual soul), the pati (lord, Shiva), and the pasha (soul's
bondage) through ignorance, karma and maya. The tradition teaches ethical living, service to the
community and through one's work, loving worship, yoga practice and discipline, continuous learning and
self-knowledge as means for liberating the individual soul from bondage.[42][43]

The historic Shaiva Siddhanta literature is an enormous body of texts.[44] The Shaiva Siddhanta practices
have focussed on abstract ideas of spirituality,[44] worship and loving devotion to Shiva as SadaShiva, and
taught the authority of the Vedas and Shaiva Agamas.[45][46][47]

Shakti Bhakti
Bhakti toward the goddess is another significant tradition, one found in Shaktism.[48] The theology of
oneness and unity of "the divine Goddess and the devotee", their eternal fearless love for each other is a
theme found in Devi Gita, a text embedded inside the Devi-Bhagavata Purana. The specific Bhakti yoga
practices amongst Shakta are similar to those in other traditions of Hinduism.[49][50] The Shakta devotion is
common in eastern states of India, particularly West Bengal. The personal god here varies, and includes
Durga, Tara Ma (Buddhist influence), Kali and to a lesser extent Saraswati, Lakshmi, Bharat Mata (land
goddess), according to June McDaniel.[50]

Vaishnava Bhakti
The Bhakti yoga tradition has been historically most associated with Vaishnavism. The personal god here is
Vishnu or one of his avatars. In many regions, the loving devotion is either to Vishnu-Lakshmi (god-
goddess) together, or through Lakshmi who is considered the shakti of Vishnu.[52][53] The specific avatar
varies by the devotee and region, but the most common are Krishna and Rama.[33][54][55]

Chaitanya Mahaprabhu
In the Krishna-oriented traditions of Vaishnavism, the Chaitanya
Charitamrita by Krishnadasa Kaviraja interprets the section 7.5.23-24 of
Bhagavata Purana to teach nine types of bhakti sadhana, in the words of
Prahlada. David Haberman translates them as follows:[56]

(1) śravaṇa ("listening" to the scriptural stories of Krishna and

his companions), (2) kīrtana ("praising"; usually refers to
ecstatic group singing), (3) smaraṇa ("remembering" or fixing
the mind on Vishnu), (4) pāda-sevana (rendering service), (5)
arcana (worshiping an image), (6) vandana (paying homage),
(7) dāsya (servitude), (8) sākhya (friendship), and (9) ātma-
nivedana (complete surrender of the self).
Meerabai is considered one
of the most significant
These nine principles of devotional service were incorporated by Rupa saints in the Vaishnava
Goswami linked to Chaitanya Mahaprabhu as integral to spiritual practice bhakti tradition.[51]
focused on Krishna.[56] The gopis practiced these forms of bhakti when
they were separated from Krishna.[56]

Rupa Goswami and Jiva Goswami have offered significant commentary on bhakti. Rupa defines bhakti as
"Bhakti is said to be service to Krishna, by means of the senses. This service is free of all limitations,
dedicated to Him and pure [of self-motive]." Jiva aligns closely with this, stating that bhakti is the
preeminent path to attaining perfection through service. The ultimate expression of bhakti is service to
Krishna.[25]

In the Bhakti Sandarbha, Jiva Goswami analyzes bhakti yoga by distinguishing between vaidhi bhakti and
raganuga bhakti. Vaidhi bhakti represents a regulated form of devotion, where devotion is driven by
adherence to scriptural injunctions and traditional practices. Raganuga bhakti represents a more exceptional
form of devotion, emerging spontaneously from a natural, innate attraction to Ishvara (God), without
relying on formalized practices. Raganuga bhakti, with its exclusive focus on Ishvara, represents the
highest yogic attainment in Gaudiya Vaishnavism, contrasting with other yogic paths like that described by
Patanjali, where mundane desires are seen as obstacles.[57]

Meher Baba
A movement led by Meher Baba states that "out of a number of practices which lead to the ultimate goal of
humanity – God-Realization – Bhakti Yoga is one of the most important. Almost the whole of humanity is
concerned with Bhakti Yoga, which, in simple words, means the art of worship. But it must be understood
in all its true aspects, and not merely in a narrow and shallow sense, in which the term is commonly used
and interpreted. The profound worship based on the high ideals of philosophy and spirituality, prompted by
divine love, doubtless constitutes true Bhakti Yoga".[58] Pashayan concurs that Bhakti Yogis are found on
the mat, delivering pizza, in academia, and in politics and international relations. Where you least expect it,
there's a Bhakti Yogi in the room with you whereby common ground can be actualized into productive
solutions of today's salient issues, and problems can be resolved.[59]

See also
Guru yoga
Narada Bhakti Sutra

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Works cited
Dhavamony, Mariasusai (1971). Love of God according to Śaiva Siddhānta: a study in the
mysticism and theology of Śaivism. Clarendon Press. ISBN 978-0-19-826523-8.
Sanderson, Alexis (1988). "Saivism and the Tantric Traditions". In S Sutherland; et al. (eds.).
The World's Religions. Routledge.
Schomerus, Hilko Wiardo (2000). Śaiva Siddhānta: An Indian School of Mystical Thought :
Presented as a System and Documented from the Original Tamil Sources. Motilal
Banarsidass. ISBN 978-81-208-1569-8.

Further reading
Fowler, Jeaneane D. (2002). Perspectives of reality: an introduction to the philosophy of
Hinduism. Sussex Academic Press. ISBN 978-1-898723-93-6.
Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students.
Sussex Academic Press. ISBN 978-1-84519-520-5.

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