When discussing matters spiritual, there is often the question whether it would have been better to simply have love in one's heart and not go for too many intellectual discussions. Proponents of this view include people who are aware of the dangers of mere emotionalism too. By the term love or devotion (or, Bhakti) they are not speaking of the "natural love for matter" which is often blinding and not liberating. Rather, they seem to be thinking more about an idea mentioned in the 12th chapter of the Bhagavad Gita, where Krishna says that the path is more difficult for people attached to the idea of the absolute, implying that devotion to a personal God is relatively easier. At this point, if you are elated thinking that the easier path has now been officially sanctioned, I would again like to remind you that this love being spoken of by Lord Krishna is not as easy as the simple love for material possessions and luxuries of life which comes naturally to most of us. Once this is kept in mind, then yes, we can feel good about the fact that we don't have to completely transcend all emotion in one go. As someone has said, the natural love of the heart can be directed towards God, and that can be a beginning. All the major paths have a special place for this feeling of devotion as an instrument for attaining perfect knowledge and for the Bhakti margis (followers of the path of bhakti), this devotion is not only the means but also the end, as per Swami Vivekananda.
So what all constitutes this path of Bhakti? In the 3rd volume of "The Complete Works of Swami Vivekananda," we find a detailed explanation of what all constitutes Bhakti as per Swamiji. As expected, Swamiji refers to several scriptures and also adds comments of his own, as appropriate. A brief on my understanding of that writing is as follows.
We might classify bhakti (devotion) into the lower (gauni) and the higher (para). The words preparatory and supreme might be more appropriate, perhaps. At an advanced stage, the distinctions between the paths of devotion, knowledge and work tend to disappear, but at a preparatory stage, we can see some differences. It seems that the simple understanding in people is true at least for preparatory stages - that bhakti is more from the heart, using love and devotion to God as the instruments, while Jnana (knowledge) is more from the intellect, with conscious thought and will power based on conscious reflection on spiritual matters playing a larger role. That does not mean that the heart is immediately given up by the Jnani or the intellect is immediately given up by the bhakta. Just that the weights differ somewhat.
The God of the Jnani and the God of the Bhakta are one. One might like to describe him as the trinity of pure "existence-knowledge-bliss", while the other might want to think of him as "of his own nature, inexpressible love." Authorities have debated on whether the aspirant, after realizing God, also gains the powers to create and destroy universes, or whether that power remains exclusively with God. There have also been some discussions on whether individuality remains after realizing God or whether that is not possible. As per Swamiji, the Advaita school of thought says that that choice remains with the aspirant. As for the ultimate powers to create and destroy universes, the scriptural discussion suggests that perhaps the ultimate power lies with God alone. However, Swamiji also mentions that as per the Advaita school, the aspirant realizes hiimself/herself as one with everything (God) in a non-dual way. So I am left with the feeling that if all wills merge, is there a "governing will" of God that remains, or are we all one with God? Maybe we can say either, and it is perhaps not a major point for Swamiji. In any case, looking for powers of this kind was not the way of the Swamis.
The aim of bhakti is indeed spiritual realization and a guru is essential. Books cannot convey the needed spiritual impulse to quicken spiritual awakening. That must come from another soul. Both the teacher and the student need to be qualified. Purity, thirst for knowledge and perseverence are required of the student. As for the teacher, besides being sinless and without ulterior motives, he/she much know the essence or the spirit of the sciptures (not just the words).
A teacher in human form is a blessing. From ancient times up until now, teachers in human form have typically given students mantras (specific words intended to quicken awakening) to recite. Words are powerful symbols, and express a particular view of God and creation. Once we keep in mind that all of these are different aspects of the same God, it is clear that meditating on any of these seed words would be helpful on the path.
Such symbols are required by beginners to focus their minds. As long as we keep in mind that the image or symbol being worshipped stands for the Great One, and we use these symbols to keep our minds on Him, these images and symbols are not only helpful but even required in one form or the other.
The ideal of worship can be any form of God, but the bhakta does not deny other forms just because it is not his/her chosen form. Rather, the bhakta maintains love for all, while holding his own ground firmly.
For the method in the preparatory stages, Swamiji quotes the requirements mentioned by Sri Ramanuja in his commentary on the Vendanta Sutras. The preparations required are discrimination, controlling the passions, practice sacrificial work, purity, strength and suppression of excessive joy. A very clear discussion of these preparatory practices is found in these writings.
For example, on the physical aspects of "discrimination", Swamiji accepts that some foods would be better suited for a person's spiritual practices, but finds it disgusting how this idea has been taken to an extreme by some people, who have "driven religion entirely to the kitchen". Similarly, where mental strength is required for perseverant efforts in this direction, physical strength (fitness) is also required otherwise the body might not be able to tolerate the shock of control and reversal of some natural impulses and tendencies. Practices like non-violence are very important, and the test of non-violence is the absence of jealousy. Suppression of excessive mirth is important too, else the aspirant might become completely incapable of any serious thought.
The above are preparations. When the devotee starts getting settled (firm) in devotion, the supreme kind of devotion starts. Renunciation is the backbone of this higher devotion too - much like we might expect it to be in the path of knowledge. Just that the path is, still, more from the heart. The renunciation stems from love for all and love for God who is in all. Swamiji says that the path of knowledge has its highs (being direct and willed), but also runs the risk of the intellectual misinterpreting the scriptures for his personal gains. Such risks are fewer in the gentler path of devotion, he says, since the devotee does not look for the lofty heights of the path of knowledge in the first place.
The supreme devotion starts manifesting is many different forms. Some turn away from all discussions other than those of God, one step above simple reverence. Others attain to amazing heights of universal love, where even the serpent becomes a messenger of God. In this love, there is no bargaining (i.e., selfishness), no fear and no rival (i.e., the attention is totally on God, with no rivals). The simplest form of this higher bhakti is that of calm devotion (shanta bhaava). Above that is the daasya bhaava (the feeling of being God's humble servant). Further above that is the sakhya bhaava, or seeing God a a friend. Even above that is vaatsalya bhaava, or looking at God as one's child, and finally we have the madhura bhaava, or simply, sweetness. Looking at God as one's child is not simply about indulging in paternal/maternal feelings, rather, it is a state where the devotee continues to care for God, but without the idea of power. There is no expectation of return there - not even the feeling of awe of being related to God and that is because God is then not a "power" from which the aspirant wants to derive some material gains.
All-in-all, the path of bhakti is indeed the path for all in that it does not require immediate dispassion through intellectual resolve. The heart's natural love can be directed and cultivated to bring about the state of supreme devotion. However, this does not mean that renunciation, or control of passions is not a key idea on this road. Bhakti is not mere emotionalism. Just that since the renunciation comes out of love for God, the path is not that of dry or harsh intellectualism.
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