Bhakti as a Way of Daily Life

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Light and Love

 

We often hear about someone being a bhakta or devotee of a Hanuman, Balaji,

Ayyappa or Sai Baba. Bhakti is generally understood as a person's devotion for

his ishta devata or favourite god.

 

Sometimes, this choice is very pointed: "I am a devotee of Hanuman

enshrined in a particular place," someone may say, and claim with pride: "Make

an offering to this deity, and you can be sure of a return-gift hundred or

thousand-fold more."

 

Bhakti of this kind is essentially commerce, because the relationship is

one of quid pro quo. The motive is return on investment. Bhakti in such cases

is used as means to a selfish end.

 

Narada's Bhakti Sutra presents a very different view of bhakti . This

vyakhyana or slender discourse is often seen as a companion volume to Vyasa's

Brahm Sutras and Patanjali's Yoga Sutras. Bhakti , we are told at the outset,

cannot be bent for selfish ends: because it is para-prema , selfless love.

 

Love for whom? It is significant that the word ‘God' has not been

used here. Para would extend to all beings — humans, beasts, birds

— and even Nature. Bhakti is selfless love, for its own sake, of all that

constitutes God's Creation. It is a way of harmonising life, through an attitude

of ananyata — non-discrimination and integration.

 

Bhakti is not kamayamana or desire-driven; it is nirodh , a check on

desire. When attained, bhakti makes a person into siddha , perfect and trupta ,

satisfied. Such a person thereafter has neither desire nor worry, hate, pleasure

or excitement. Does it imply dullness? No, it implies fulfilment born of

antar-aarama or inner harmony, which could so suffuse the mind as to make the

bhakta look inebriated or matta . Does attaining such a state imply stagnation?

 

 

Again, no. Because bhakti is said to be amrut-swaroopa , undecaying. The

inner harmony born of bhakti is not static; it is ever growing and

intensifying.

 

Bhakti is not something to turn to only in the evening of one's life; it is

equally relevant in the early or mid-life stages. Bhakti does not shun life in

the world; it ennobles it. Temporal knowledge and worldly affairs get

consecrated. This brings to mind the exhortation contained in the Isa Upanisad:

"Renounce and enjoy!"

 

Ennobled by bhakti , baser attitudes to business lift towards the ideal of

saccha sauda or the true deal that Guru Nanak propagated.

 

How should a bhakta react to opposition he may nonetheless encounter in the

world? Narada suggests indifference. How does one attain to such bhakti ? One

must give up the habit of having a fragmented view of the world, and begin to

perceive the intrinsic unity. Shunning sensuality, constant communion with That

and listening to the glory of God amidst the business of everyday life are

important.

 

However, says Narada, bhakti comes primarily through the mercy of great

souls and a bit of the grace of God. He, however, cautions that meeting and

recognising a great soul is not always easy. The intrinsic character of bhakti

defies definition, like it is difficult to describe the taste of something that

has been savoured. Bhakti reflects through personality.

 

It is futile to expect gains from mere "knowledge" of bhakti . Because,

royal favour is not gained by merely gazing at a palace, nor is hunger assuaged

by gazing at food. Which reminds one of the Prophet Muhammad likening a pedant

to an ass carrying a load of books! Bhakti must be so imbibed as to become a

way of life. The reward of bhakti , says Narada, is in itself —

swayam-phala-rupaat . Source: Bhakti as a Way of Daily Life by KS Ram

http://spirituality.indiatimes.com/articleshow/843307.cms

 

 

Namaste - Reet