Types of Devotion

 

RASA SADHANA

Human beings represent a definite stage in the ladder of evolution in the process of Prati Sanchara. But there is great chasm between the attainment of human form and the attainment of final union with Parama Purusa. Seen in this perspective devotion can be defined as the accelerated rhythmic flow. The flow is nothing but the movement of the unit towards the cosmic. Each entity is unique on account of the characteristic flow. Everything has its own Rasa ( svarasa) the native flow.

Bhakti introduces thythm ( chhanda) into the flow ( gati). In order to thythmize the flow of the unit mind, it is to be attuned to the cosmic flow(parama rasa) in other words devotion facilitates the Rasa Sadhana. The thythmic speed of the unit-self is accelerated either because of the attraction of the macro-cosmic nucleus or because of the intuitional practice. When Parama Purusa becomes the focal point of one's concern, the radius betwen the microcosmic and the macrocosmic nucleus, decreases very fast. Bhakti Sadhana is otherwise termed as Rasa Sadhana, as it enables one to convert the aesthetic attraction to supra-aesthestic attraction. In aesthetic attraction one falls in love with the physical objects as they are felt as different inferential expressions of the cosmic, but in supra-aesthetic attraction, the macrocosm draws the miicrocosms through His ectoplasm. in the case of the former it is the objects that attract and in the latter, it is the God beneath the object that becomes the source of attraction. It is the Krisna.

The march of the unit mind can be sustained and accelerated only when the rhythm in the objective world is in consonance with the rhythm of the subjective world. Bhakti Sadhana calls for the phycho-spiritual orientation of the individual. This is facilitated only when the circumstances around, are congenial. Devotion is the life-force of the devotee. To be without it is to cease to be human. This has to be protected against the onslaughts of materialism, dogmatism and has to be carefully nourished by creating a favorable socio-economic condition. Subjective evolution is possible only when there is a balanced and harmonious growth in the physico-psycho-spiritual realm. This necessitates the establishment of Neo-humanism in the socio-economic plain.   

TYPES OF BHAKTI ( DEVOTION )

Devotion is of three principal categories:  (a) Samanya Bhakti  (b) Gauna Bhakti  (c) Mukhya Bhakti

(a) Samanya Bhakti  : Samanya Bhakti denotes the natural tendency of the human mind to be attracted to anything great and noble.The sense of awe wonder, feeling of exhilaration at the sight of things grandiose , is the result of Samanya Bhakti. One yields before a person of greater height. Such tendencies are spontaneous. Even animals do possess it.    

(b) Gauna Bhakti : Gauna Bhakti refers to the aesthetic attraction or emanational attraction. Gauna Sadhakas practice devotion according to their Samskaras.  Depending on the preponderance of a guna. Gauna-Bhakti appears in three forms. 

     (i) Tamasik Bhakti ( Static devotion)  Here the devotion is actuated by tamasik propensities like jealously, vanity, hatred, violence, etc. Such a devotee does not seek to attain God but invoke Him, only to gratify one's selfish ends.

   (ii) Rajasik Bhakti ( Mutative devotion) Finite pleasures , finite possessions are the object of Rajasik devotee. Here the sadhakas pursue their goal only to promote mundane welfare. They are oblivious of the truth that to secure Bliss is one's Dharma and it can hardly be had from finite objects. Goal is lost sight of when the aspirant gets enamoured by the lures of physicality. 

   (iii) Sattvik Bhakti ( Sentient devotion ) The sentient devotees are the real seekers after salvation. They engage themselves in righteous deeds and pray God to be liberated from the shackles of Karma cycle of birth and rebirth. They seek salvation from God but not Godhood forgetting that salvation can be attained only by attaining Godhood.

(c) Mukhya Bhakti : Mukhya Bhakti is the highest grade of devotion. Here the aspirant is not under the influence of the Gunas. Hence it is termed as non-attributional devotion ( Nirguna Bhakti). The devotee is imbued with the love for the Lord. One is consumed as it were by the longing for the Supreme. There are two distinguishable stages of non-attributional devotion. 

     (i) Raganuga Bhakti : The devotee loves God because in thinking of Him and doing His work he derives unalloyed pleasure which cannot be had otherwise. This is not the highest kind of devotion as the duality between Lord and the devotee still persists. 

  (ii) Ragatmika Bhakti : Here one thinks and lives for the Lord. To please the Lord, becomes the sole concern, howsoever painful it might be. Such devotees breathe , live and die for the Lord. When this ideation gets intensified, one loses sense of identity.What remains is only the Lord. This is Kevala Bhakti. Such state of devotional stance is non-casual(ahetuki). One gets this only by the grace of Lord. One can never deserve it by virtue of one's Yogic ecercises and austerities.  

STAGES OF REALISATION

The Supreme divine is the ultimate goal of human life  . It is impersonal because personality smacks of finitude and inperfection. But in the moments of extreme decadence the Supreme-subjectivity appears in physical body as Taraka Brahma. Thought the advent of Taraka Brahma becomes imperative because of the social exigency, it is the wish and samkalpa of the Lord that makes His advent, a reality. Only the people with awakened spirituality, are able to know the advent of the Great. in the realm of spirituality they experience different states of realisation. There are six distinct stages namely : (a) Salokya (b)  Samipya  (c) Sayujya  (d)  Sarupya  (e)  Sarsthi  (f)  Kaevalya

(a) Salokya : Salokya state consists in the realisation that one has come to this Earth in a time when Parama Purusa appears, embodied. The spiritual aspirant deems it a grace of the Lord that He has brought him to the earth exactly in a time when He chose to appear in physical frame.

(b) Samipya  : In Samipya the aspirants , by virtue of their developed samskaras and devotions come in proximity with the Lord and are blessed to have intimate exchanges with Him. 

(c) Sayujya : In the state of Sayujya , one is graced to have the closest contact with the Lord, even touching His body and interacting with Him as one would do with one's near and dear ones.

(d) Sarupya : In the state of Sarupya realisation one perceives Him in all forms and expressions. One may attain this state by becoming His closest and the most intimate companion. The scriptures delinete different modes of devotional stance. 

     (i) In Vatsalya Bhava - one thinks of the Lord as one's offspring, like Yosad.

     (ii) In Sakha Bhava - one thinks of Lord as one's inalienable companion, typified by Arjun's  relation with Lord Krsna. 

    (iii) In Dasya Bhava - One considers oneself to be the humble servant of the Lord, expressed in the devotion of Hanuman for Sri Ram

    (iv) In Radha Bhava - the devotee sees the Lord as one's consort taking oneself as an integral part of the being of kind of the devotional relationship where one experiences the consuming love for the Lord,  the very life-breath; permeating every part of one's being, so lucidly exemplified in the life of Meerabai. One may also realise Him even if one becomes a hopeless sinner. Such people take Parama Purusa as their inveterate enemy and get obsessed with Him , eventually courting either insanity or death. For instance Kansa looked upon Krsna as a formidable foe. Consequently , just one before hs death he saw Krsna everywhere. 

 (e)  Sarsthi : In Sarsthi the devotee feels one with the Lord. Nonetheless a duality persists between the devotee and the Lord and the devotee enjoys the ecstasy of being one with Him, feeling Him in every breath thinking of Him in every thought living for Him in every action. 

 (f) Kaevalya : In Kaevalya refers to the highest state of devotional realisation wherein one loses one's identity and feels the existence of Lord only, Only thou exists ' O' Lord. This marks the consummation of the lives of penance and devotion. 

    Ad