Samkhya elements in the Bhagavata-purana
by Jumli Nath | 2017 | 62,959 words
This page relates 鈥楳eans of liberation: Bhakti-Yoga鈥� of the English study dealing with the treatment of Samkhya elements in the Bhavata-Purana. The Puranas are a vast reservoir of Indian religious and cultural wisdom. Sankhya refers to one of the oldest and the authentic system of Indian philosophy ascribed to sage Kapila. This analytical study delves into the reflection of Samkhya philosophy within the Bhagavatapurana by researching original texts, translations, commentaries and scholarly articles.
Go directly to: Footnotes.
Part 2.3 - Means of liberation: Bhakti-Yoga
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is unique in Indian religious literature; and is primarily a bhakti text, with an emphasis on the practice of bhakti and achieving 尘辞办峁 through cultivating a personal relationship with 痴颈峁ａ箛耻 in the form of 碍峁涐梗峁嘺. This 笔耻谤腻峁嘺 is considered to be the purest and greatest of all the 笔耻谤腻峁嘺s since it invokes devotion towards Lord 痴颈峁ａ箛耻 and his various incarnations, primarily focusing on 碍峁涐梗峁嘺 since he was the complete incarnation of Lord 痴颈峁ａ箛耻.The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is essentially a text on gospel of bhakti and it truly reveals the means for becoming free from all
material work, together with the processes of pure transcendental knowledge, renunciation and devotion to Lord 痴颈峁ａ箛耻. Anyone who seriously tries to understand, hears and chants the verses of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 with devotion to Lord 痴颈峁ａ箛耻, becomes completely liberated from material bondage and attains 尘辞办峁 or liberation from the cycle of births and deaths.
The tenth book (or skandha), which is dedicated to 碍峁涐梗峁嘺, includes the most comprehensive collection of stories about the life of 碍峁涐梗峁嘺, showing him in all the stages and conditions of human life. It also includes instruction in the practice of bhakti, an analysis of bhakti, and descriptions of the different types of bhakti.
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 is primarily a bhakti text, with an emphasis on achieving 惭辞办峁 through cultivating a devotion to 痴颈峁ａ箛耻 in the form of 碍峁涐梗峁嘺. The philosophy and teachings of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 give emphasis on the concept of 尘辞办峁 as it鈥檚 the highest reality. While bhakti yoga is the prominent teaching, various passages show a synthesis that also includes 厂腻峁僰丑测补, Yoga, 痴别诲腻苍迟补, and Advaita 痴别诲腻苍迟补.The 叠丑腻驳补惫补迟补 is among the most important texts on bhakti, presenting a fully developed teaching on bhakti. Those who aspire to have pure devotion to 碍峁涐梗峁嘺, should constantly listen about the great deeds of Lord, every day, those are always glorified in songs that destroy all evils and inauspiciousness.[1]
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 mentions the nine kinds of devotion:
- 艣谤补惫补苍补 鈥� listening to the attributes, deeds, names etc. of god;
- 办墨谤迟补苍补 鈥� recital of the glorious of God;
- 蝉尘补谤补峁嘺 鈥� remembering His form, name etc;
- 辫腻诲补蝉别惫补苍补 鈥� serving His feet;
- arcana 鈥� worshipping Him;
- vandana 鈥� saluting Him,
- 诲腻蝉测补 鈥� slavish serving God;
- sakhya 鈥� considering Him a friend; and
- 腻迟尘补苍颈惫别诲补苍补 鈥� surrendering the self to Him.[2]
Bhakti means engagement in the devotional service of the Supreme Lord.
The 鲍辫补苍颈峁诲 also define bhakti as the offering of devotional service in to the Supreme Reality. To perform devotional service one should be relieved from the sense of materialism, work should be performed simply for the satisfaction of the Lord, without any desire for material benefits. The most vivid description of the concept of bhakti is found in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺.
The path of Yoga seems to be a difficult pursuit. There are also some means by which one can attain perfection without such exertion. Generally those who try to concentrate their mind become tired at last, being unsuccessful in their attempts, can dedicate all thoughts and deeds in Supreme soul to attain Him. This 笔耻谤腻峁嘺 preaches the highest form of bhakti, which is unconditional and is not practised for any other worldly objects or fulfillment of desire. In one place, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 mentions that God cannot be attained so easily by yoga, 箩帽腻苍补, 蝉惫腻诲丑测腻测补, tapas. He is attained by bhakti only.[3] For these devotees, 狈腻谤腻测补峁嘺 is the Supreme goal.[4]
There is not the least chance of failure in the 叠丑腻驳补惫补迟补 path. It becomes a dharma, when the devotee unselfishly offered up to the Supreme soul. There is no higher wisdom, no higher cleverness than this. Bhakti consumes all kinds of impurities, even as fire consumes the fuel. Yoga, 厂腻峁僰丑测补, Dharma, study of the scriptures, relinquishment nothing are able to win 碍峁涐梗峁嘺 as powerful bhakti does.
Bhakti purifies the bhaktas, even they be sand膩las by birth. The lotus feet of ultimate reality is only obtained by the means of faithful devotion only. Devotion can melt the heart of everyone. The bhakta sings and dances only to get the Supreme. Such a bhakta not only purifies his self, but purifies the whole world. No study or training is required to follow this path. Whatever a man does, whether it is the body or the speech or the mind or the senses or the intellect or the senses of I-ness that acts, let him offer everything to the Supreme God or 狈腻谤腻测补峁嘺.[5]
闯墨惫补 shakes off its impurities under Bhakti-yoga and regains its own form as gold loses its impurities under fire and regains its own form. 闯墨惫补 becomes more and more purified by hearing and meditating on the sacred sayings about the Supreme Soul that paves the way to liberation. The actual devotee does not ask even for mukti also, surrendering self to Him they wish for nothing else but himself.
The path of bhakti is regarded as having many branches; for the object of men differ according to their natural attributes. Bhakti in this 笔耻谤腻峁嘺, mentioned is of two types 蝉补驳耻峁嘺 and 苍颈谤驳耻峁嘺. The highest form of bhakti is 苍颈谤驳耻峁嘺, which is not driven by any kind of 驳耻峁嘺. When the mind of a devotee runs towards God at the very hearing of His attributes and when he has intense and desire less devotion for the Supreme Being, his devotion is called 苍颈谤驳耻峁嘺 bhakti or unqualified devotion. Such type of devotees spurns salvation and always meditations on the God with affection.[6]
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 classifies the devotees into three categories, viz., 迟腻尘补蝉补, 谤腻箩补蝉补 and 蝉腻迟迟惫颈办补. One who becomes Supreme Soul鈥檚 devotee with the intention of doing injury to others under the influence of jealousy, anger, with an outlook of full of indifferences is called a 迟腻尘补蝉颈办补 type of devotee.[7] The person who worships God with the feeling of violence, vanity etc. is called a 迟腻尘补蝉颈办补 type of devotee. 罢腻尘补蝉颈办补 devotee worships God only for his fame or prosperity. Again, one who with a desire of worldly pleasure or of fame or authorities power, worship the supreme lord in his images and entertains notions of difference, is a devotee of 谤腻箩补蝉颈办补 type.[8] He, who wishes to purge all karmas, or desires to dedicate them to the Supreme Lord or worships the lord with the simple objective of worship (expecting no return for it) but entertains the idea of difference is called a devotee of the 蝉腻迟迟惫颈办补 type[9] One who worships God merely for His devotion is a 蝉腻迟迟惫颈办补 devotee.
In this 笔耻谤腻峁嘺, Kapila instructs his mother about the characteristic feature of 苍颈谤驳耻峁嘺 bhakti. He says that the steadfast movement of the mind toward the Lord like the uninterrupted flow of the river Ganges towards the sea, inspired by the mere hearing the qualities of Him, is considered as the characteristic of 苍颈谤驳耻峁嘺 bhakti. This devotion to the Lord is disinterested steadfast.[10] It is not motivated by any desire. This 笔耻谤腻峁嘺 reveals that nothing can be greater than the selfless bhakti. A devotee doesn鈥檛 desire to attain any of the five kinds of liberation such as 蝉腻濒辞办测补 etc., rather he takes delight only in the service of God, they are 苍颈谤驳耻峁嘺 bhakatas. Then liberation comes automatically. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 enumerates five types of liberation which are known as 蝉腻濒辞办测补, 蝉腻谤峁ａ弓颈, 蝉腻尘颈辫测补, 蝉腻谤耻辫测补 and 蝉腻测耻箩测补 respectively.[11] The 苍颈谤驳耻峁嘺 devotee becomes purified by careful performance of daily religious duties with out any motive, by expecting any fruit, without involving the least injury to beings. Residence in the same region with the Supreme soul is 蝉腻濒辞办测补, equality in wealth, power and glory like him is 蝉腻谤峁ａ弓颈, staying near Him is 蝉腻尘颈辫测补, similarity of form like him is 蝉腻谤耻辫测补 and even union with God is ekatva. These kind of 苍颈谤驳耻峁嘺 bhaktas don鈥檛 accept anything except his service and by bhaktiyoga one transcends the trinity of 驳耻峁嘺s and attains the state of the Absolute Being.[12]
艢谤颈诲丑补谤补 厂飞腻尘墨 states that 蝉腻濒辞办测补 means residing in the same loka with the supreme Lord in all heavenly attributes. 厂腻谤峁ａ弓颈 means achievement of the divine powers equal to the Lord, 蝉腻尘颈辫测补, which is proximity to the supreme; 厂腻谤奴辫测补 means attaining the same form of as of 滨艣惫补谤补. 厂腻测耻箩测补 is the highest form of liberation and means of the attainment of unity with God i.e., attaining Brahmanhood.[13]
Nine kindes of bhakti are mentioned below:
i) 艢ravana
Hearing the holy name of the Lord is the beginning of devotional service and it comes first amongst the nine processes. By hearing the holy name of the Lord, one is cleansed of the material conception of life. When such impurities are cleansed from the core of one鈥檚 heart then one can realize the form and transcendental qualities of the Absolute Being.
ii) K墨rtana
Chanting the holy name is the second step that paves the path to liberation. It is recommended that such holy chanting be performed sufficiently loudly and in a robust tone. The process of transcendental chanting can be easily performed by anyone. Even if one is physically unfit, classified as lower than others, devoid of material qualifications or not at all elevated in terms of pious activities, the chanting of the holy name is beneficial. Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process of attaining liberation. This 笔耻谤腻峁嘺 holds that 办墨谤迟补苍补 leads to the attainment of the highest stage in this kali age.[14] In other ages chanting of the holy name is equally powerful, but especially in this age, Kali Yuga, it is indeed the most powerful. Simply by chanting the holy name of 碍峁涐梗峁嘺, one is liberated and goes to the abode of the Supreme Reality. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 states that chanting of holy name of Hari is appointed for those who want to attain emancipation.[15]
Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life.
iii) 厂尘补谤补峁嘺
厂尘补谤补峁嘺 is the third step amongst the nine kinds of bhakti. 厂尘补谤补峁嘺 is of five kinds viz., (a) conducting research into the worship of a particular form of the lord, b) concentrating the mind on one subject and withdrawing the mind鈥檚 activities of thinking, feeling and willing from all other subjects. c) concentrating upon a particular form of the Lord, d) concentrating one鈥檚 mind continuously on the form of the Lord, e)awakening a likening for concentration upon a particular form. Mental concentration upon particular past times of the Lord in particular circumstances is also called remembrance.[16]
iv) 笔腻诲补 sevana
Being intensely attached in thinking of the Lord鈥檚 lotus feet is called 笔腻诲补-sevana. This process also helps the devotee to precede in the spiritual life very quickly. 艢谤颈诲丑补谤补 states that 辫腻诲补蝉别惫补苍补m 辫补谤颈肠补谤测腻[17]
v) Arcana
The process of arcana is defined by the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 as puja i.e., arcanam 辫奴箩腻[18] In this kali-yuga, arcana is the simplest method to attain the lotus feet of 痴颈峁ａ箛耻.
vi) Vandana
It is the sixth step amongst the nine kinds of bhakti. The Lord has unlimited transcendental qualities and one who feels influenced by the Lord鈥檚 qualities in various activities offers prayer to the Lord.[19]
vii) D膩sya
In the state of 诲腻蝉测补, the devotee devotes himself completely to the Lord as a servant. As an eternal servant of 碍峁涐梗峁嘺 even without performing any other process of devotional service the devotee can attain full success.[20]
viii) Sakhya
Sakhya is the eight step of bhakti. It signifies the intense love of devotees towards 碍峁涐梗峁嘺. The devotee accepts himself as a friend of the Supreme God. Friendship is desirable to servitude. In this regard, 艢谤墨诲丑补谤补 厂飞腻尘墨 also expresses that 蝉补办丑测补峁� 迟补诲惫颈艣肠腻蝉腻诲颈[21].
ix) 膧tma-nivedana
It is the final step of nine kinds of bhakti. In this stage, the devotee has no motive rather than to serve the Lord. The devotee performs his activities only to please God. 艢谤墨诲丑补谤补 says that such a devotee is like a cow which is cared for by its master. When a cow is cared for by its master, it is always devoted to its master, and it never acts independently. It only acts for the benefit of its master. Likewise, 腻迟尘补-nivedana is also the process of complete dedication of the soul to the Lord.[22]
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 clearly mentions bhatki yoga as the highest way to attain the Supreme Lord. The path of yoga, knowledge of 厂腻峁僰丑测补, righteous duties prescribed by Veda or the study of Vedas, performance of austerities etc., cannot lead a person attain to Lord 痴颈峁ａ箛耻 as intensive and sincere devotion does[23]. If a devotee sincerely devotes himself to 痴颈峁ａ箛耻 then that devotion purges all kinds of sins and impurities just as fire which is ablaze with flames reduces fuel to ashes[24].
The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 mentions about the three types of worship, viz., Vedic, tantric and mixed. One may adopt any one according to his choice.[25] It is also said that those who worship images without any desire,can unite with God and thus attain the state of final beatitude.[26]
The 笔耻谤腻峁嘺 also says that the world is the product of 尘腻测腻, which is not real. 闯墨惫补 thinks world is real due to ignorance. Ignorance (补惫颈诲测腻) leads to bondage while 惫颈诲测腻 (knowledge) leads to liberation[27].Therefore, 闯墨惫补 can attain the true knowledge by the means of 惫颈诲测腻, which leads to the path of liberation. 艢谤颈诲丑补谤补 commented that the person who is constantly engage in acquiring 惫颈诲测腻 he always becomes free from all kinds of material attachments.[28]
According to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, Liberation can be attained in this life. It is not essential to leave the body for attaining liberation. The only requisite is that one must realize the true nature of the 膧迟尘补苍 and discard attachment to body or any other worldly object. Just as the expert who knows the science of separating gold from stone, collects gold from goldmine, so the knower of spiritual truth realize Brahman by 腻迟尘补-yoga.[29] Supporting the view of 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, 艢谤颈诲丑补谤补 also says that one who seeking the state of liberation he can try to realize true nature of the Supreme Self by discarding of all kinds of worldly attachments from his life just like as the specialist can collect gold from goldmine by to separating gold from stones.[30]
Moreover, the 厂腻迟迟惫颈办补 笔耻谤腻峁嘺s uphold that liberation consists in reaching the blessed region inhabited by the Lord 痴颈峁ａ箛耻, which is in complete conformity with the monistic idea of liberation. In this context, Ramnarayana Vyas rightly mentions, 鈥渢his is proved by the fact that it has adopted the Vedantic view of emancipation against the background of 厂腻峁僰丑测补 metaphysics in the sense that it holds that salvation is attained by realizing the true nature of the atman in isolation from matter.[31].
Footnotes and references:
[1]:
[2]:
[3]:
[4]:
Ibid., 11.4.64
[5]:
[6]:
Ibid., 3.29.7-14
[7]:
[8]:
惫颈峁测腻苍补产丑颈蝉补峁僤丑腻测补 测补艣补 ai艣varyameva v膩/
arc膩d膩varcayedayo m膩峁� 辫峁泃丑补驳产丑腻惫补岣� sa 谤腻箩补蝉补岣�// Ibid., 3.29.9;
[9]:
karmanirh膩muddi艣ya parasminv膩 tadarpa峁嘺m/
yajedya峁ａ弓vyamiti v膩 辫峁泃丑补驳产丑腻惫补岣� sa 蝉腻迟迟惫颈办补岣�// Ibid., 3.29.10
[10]:
mad驳耻峁嘺艣rutim膩tre峁嘺鈥︹�︹�︹�︹�︹�︹�︹�︹�︹�︹�� y膩 bhakti pur奴峁ttame// Ibid., 3.29.11-12
[11]:
蝉腻濒辞办测补蝉腻谤峁ａ弓颈s膩m墨pyas膩r奴pyaikatvampyut/
诲墨测补尘腻苍补峁� na g峁沨峁嚹乶ti bin膩 matsevana峁� 箩补苍腻岣�// Ibid., 3.29.13
[13]:
[14]:
k墨rtan膩deva k峁涐梗峁嘺sya muktasa峁単a岣� 辫补谤补峁� vrajet/ 叠丑腻驳补惫补迟补-pur膩峁嘺 ,12.3.51; also see 11. 5.36
[15]:
[16]:
艢谤颈尘补诲产丑腻驳补惫补迟补尘, 7;
th canto p. 254
[17]:
艢谤颈诲丑补谤补鈥檚 commentary on 叠丑腻驳补惫补迟补-pur膩峁嘺 , 7.5.23
[18]:
Ibid.
[19]:
艢谤颈尘补诲产丑腻驳补惫补迟补尘, 7;
th canto p. 254
[20]:
诲腻蝉测补峁� karm膩rpa峁嘺m, 艢谤颈诲丑补谤补鈥檚 commentary on 叠丑腻驳补惫补迟补-pur膩峁嘺 , 7.5.23
[21]:
Ibid.
[22]:
[23]:
na s膩dhayati m膩峁� yogo na s膩峁僰hya dharma uddhava/
na 蝉惫腻诲丑测腻测补stapasty膩go yath膩 bhaktirmamorjit膩// 叠丑腻驳补惫补迟补-pur膩峁嘺 , 11.14.19
[24]:
yath膩gni岣� susamiddh膩rci岣� karotyedh膩峁僺i 产丑补蝉尘补蝉腻迟/
tath膩 madvi峁y膩 bhaktir奴ddhavain膩峁僺i 办峁泃蝉苍补艣补岣�// Ibid., 11.14.18
[25]:
[26]:
Ibid., 11.27.52
[27]:
bandho鈥檚y膩vidyay膩鈥檔膩dirvidyay膩 ca tathetara岣�// Ibid., 11.11.4 (b)
[28]:
ato yo鈥檝idyay膩 yugyukta岣� sa tu nityvaddho鈥檔膩divaddha岣�/
yastu 惫颈诲测腻pradh膩na岣� sa tu nityamukta 岣�/ 艢谤颈诲丑补谤补鈥檚 commentary on 叠丑腻驳补惫补迟补-pur膩峁嘺 , 11.11.7
[29]:
蝉惫补谤峁嘺峁儁ath膩 gr膩vasu hemak膩ra岣� k峁tresu yogaistadbhij帽a 膩pnuy膩t/
k峁tre峁 dehe峁 tath腻迟尘补 yogairakr墨y膩m峁沢墨 brahmagati峁� labhet// 叠丑腻驳补惫补迟补-pur膩峁嘺 , 7.7.21
[30]:
[31]:
Vyas, Ramnarayana, The Synthetic Philosophy of the 叠丑腻驳补惫补迟补, p.142