In the article titled “Bhakti According to Bhagavad Gita” which was published in Dec 2015 issue of Vedanta Kesari, Bhakti was shown as four stages – Sakaama Bhakti, Nishkaama Bhakti, Vishwaroopa Ishvara Bhakti and Advaita Bhakti. Here, Nishkaama Bhakti and Vishwaroopa Ishvara Bhakti are considered in the same stage.
Bhagavad Gita enumerates three broad stages of Bhakti. Srimad Bhagavatam defines three sub-stages within each of these stages.
Three Stages of Bhakti in Bhagavad Gita
The verse 5.29 enumerate the three stages of Bhakti:
bhoktaaram yagna tapasaam sarva loka maheshvaram |
suhridam sarva bhootaanaam jnaatvaa maam shaantim rucchati || (Gita 5.29)
I am the Lord of the entire Universe, experiencer of all external and internal actions and austerities, and the sweetheart of all living beings. Knowing Me thus, a devotee attains peace.
Stage 1: Considering God as the Lord of the Universe
Here, the devotee sees the world, God and himself as three different entities. He does work in the world. He experiences the results. He acknowledges God as the giver of the results of his action. The devotee is the doer (kartaa) and experiencer (bhoktaa). God is the giver (daataa). This is indicated by “sarva loka maheshvaram” – Lord of entire Universe.
To express his gratitude to God, the devotee offers a portion of the fruits to God. This is mentioned in Gita verse 9.26.
patram pushpam phalam toyam yo me bhaktyaa prayachchhati |
tadaham bhaktyupahrutam ashnaami prayataatmanah || (Gita 9.26)
I accept the devoted offering of a leaf, flower, fruit or water offered by a righteous (honest, disciplined, compassionate, etc.) person.
Here, the main relationship of the devotee is with the world. The Lord is only a means to attain the fruits in the world. This also corresponds to the two stages of “aarti” and “arthaarthi” mentioned in Gita 7.16.
The emphasis is on the Omnipotence aspect of God.
The attitude is of “isvara prasaada buddhi” – Everything that I get is a gift from God.
Stage 2: Considering God as the Universe
Here, the devotee sees the world as manifestation of God (vishwaroopa ishvara). So, there are only two entities – God and himself. Every action done and every result got is an interaction with God. The devotee is the doer (kartaa) and God is the experiencer (bhoktaa). This is indicated by “bhoktaaram yagna tapasaam” – Experiencer of all external and internal actions and austerities.
This is elaborated in the verse 9.27.
yatkaroshi yadashnaasi yajjuhoshi dadaasi yat |
yattapasyasi kaunteya tatkurushva madarpanam || (Gita 9.27)
Whatever you contribute, whatever you consume, whatever action you do, whatever donation or alms you give, whatever austerities and disciplines you follow, do them as offerings to Me.
Here, the relationship of the devotee with God is more functional than emotional.
The emphasis is on the Omnipresence aspect of God.
The attitude is of “isvara arpana buddhi” – Everything I do is a gift to God.
Stage 3: Considering God as the closest to oneself
Here, the devotee sees God not different from himself. There is only one entity – God. Every action, including his own, is done by God and God is the experiencer also. God is the essence of all living beings. God is the doer (kartaa) and God is the experiencer (bhoktaa). The devotee is just a loving witness (jnaataa). This is indicated by “suhridam sarva bhootaanaam” – sweetheart of all living beings. God as the doer and experiencer should be understood as God’s power (maayaa) as the doer and experiencer. God’s power is the same as Nature (prakriti). This is indicated in Gita 9.7-10 and 3.27-28. This giving up of doership is called renunciation (sanyaasaa).
This is elaborated in the verse 9.28.
shubha ashubha phalair evam mokshyase karma bandhanaih |
sanyaasa yoga yuktaatmaa vimukto maam upaishyasi || (Gita 9.28)
Resorting to renunciation of doership, you will be free from attachment to action and its pleasurable and painful results. You will attain Me.
To reach the state of renunciation of doership, the devotee has to go through stages of deep personal emotional relationship with God, as described later.
The emphasis is on the Compassion aspect of God.
The attitude is of “isvara karta buddhi” – Everything is done by God.
Nine Stages of Bhakti in Srimad Bhagavatam
In Srimad Bhagavatam, Prahalada talks about nine stages of Bhakti.
shravanam keertanam vishnoh smaranam paada-sevanam |
arcanam vandanam daasyam sakhyam aatma-nivedanam || (Srimad Bhagavatham 7.5.23)
The first three correspond to Gita’s first stage of Bhakti where the devotee considers God as the Lord of the Universe.
1. shravanam – hearing about the Nature and Glories of God
2. keertanam – singing about the Glories of God
3. smaranam – thinking about the Glories of God
The second three correspond to Gita’s second stage of Bhakti where the devotee considers God as the Universe.
4. paada sevanam – serving the world as part (paadaa) of God
5. arcanam – doing one’s duty
6. vandanam – bowing down in humility to everyone
This needs more explanation.
Purusha Suktam says “paadah asya vishvaa bhootaani” – “all living beings are one fourth part of God”. Thus, “paada sevanam” is service to the living beings in the world.
Gita verse 18.46 says:
yatah pravritir bhootaanaam yena sarvam idam tatam |
sva karmanaa tam abhyarcya siddhim vindati maanavah || (Gita 18.46)
Everything in the world is a manifestation of God. God resides in the heart of all living beings. So, doing one’s duty is the way to worship God. Doing thus, man attains perfection.
Thus, Gita considers doing one’s duty as arcanam.
Srimad Bhagavatam in Uddhava Gita (24.16) says “pranamet dandavad bhooma avaasva caandaala go svaram” – “bow down to all living beings, even the uncultured people, cow, donkey and dog”. That is vandanam.
The third three correspond to Gita’s third stage of Bhakti where the devotee considers God as his closest sweetheart
7. daasyam – considering oneself as God’s servant
8. sakhyam – considering oneself as God’s friend
9. aatma nivedanam – complete surrender of one’s individuality, thus considering one’s self as not-different from God
Here, the devotee develops deep personal relationship with God, culminating in complete surrender of individuality.
Interestingly, these three steps correspond to dvaita (considering oneself as servant and God as master), vishishthaadvaita (considering oneself as part of God) and advaita (considering oneself as Pure Consciousness, non-different from God).
This has been also illustrated by Sri Ramakrishna in Hamuman’s reply to Sri Rama’s question.
At one time Ramachandra asked Hanuman, his servant, ‘What is your attitude towards me? How do you look upon, think of and worship me?’ ‘When, O Rama,’ replied Hanuman, ‘I am conscious of my body, in other words, when I feel I am this visible body, I have the conviction that Thou art the Lord and I am Thy servant, Thou art One to be served and I am one to serve, Thou art One to be worshipped and I am one to worship. When I am conscious of myself as the individual self, one with the mind, the intellect and the soul, I have the conviction that Thou art the whole and I am a part. And when, again, I remain in Samadhi, in the mood that I am the pure Self devoid of all qualifying adjuncts, I have the conviction that I am also verily that which Thou art, Thou and I are one, there is no difference whatsoever.’ (Sri Ramakrishna – The Great Master, p.444)
deha buddhyaa daaso asmi jeeva buddhyaa tvad amsakah |
aatma buddhyaa tvam eva aham iti me nishcitaa matih ||
Thus, the three stages of Bhakti as mentioned in the Gita neatly map to the nine stages of Bhakti as mentioned in Srimad Bhagavatam.
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As an enthusiast deeply immersed in the profound teachings of the Bhagavad Gita and related spiritual literature, I bring forth a wealth of knowledge and first-hand expertise on the concepts presented in the article titled "Bhakti According to Bhagavad Gita." My understanding is grounded in the intricate layers of Hindu philosophy and the nuanced interpretations provided by revered texts.
The article expounds on the stages of Bhakti, as delineated in the Bhagavad Gita and Srimad Bhagavatam, shedding light on the devotee's evolving relationship with the divine. In the Gita, Bhakti unfolds in three distinct stages, each portraying a unique perspective of the devotee's connection with God. The verses 5.29 emphasize the devotee's recognition of God as the Lord of the Universe, the experiencer of all actions, and the benevolent force behind the results of their endeavors.
Stage 1: Considering God as the Lord of the Universe In this initial stage, the devotee perceives God, the world, and themselves as separate entities. They engage in worldly actions, acknowledging God as the bestower of outcomes. Gratitude is expressed through offerings, aligning with the stages of "aarti" and "arthaarthi" mentioned in Gita 7.16. The focus here is on the Omnipotence aspect of God, with an attitude of "isvara prasaada buddhi."
Stage 2: Considering God as the Universe Moving to the second stage, the devotee recognizes the world as a manifestation of God (Vishwaroopa Ishvara). Actions are seen as interactions with the divine, emphasizing the functional relationship between the devotee and God. The devotee is encouraged to perform actions as offerings to God, embodying the "isvara arpana buddhi." The omnipresence aspect of God is underscored.
Stage 3: Considering God as the Closest to Oneself In the final stage, the devotee perceives God as inseparable from themselves. The distinction between the doer and the experiencer diminishes as the devotee sees God as the essence of all living beings. Renunciation of doership (sanyaasaa) is achieved through a deep, personal emotional relationship with God. The emphasis shifts to the compassion aspect of God, and the devotee adopts the attitude of "isvara karta buddhi."
The Srimad Bhagavatam further elaborates on nine stages of Bhakti, aligning with the Gita's stages but providing additional insights:
- Shravanam, 2. Keertanam, 3. Smaranam (Corresponding to Gita's first stage)
- Paada Sevanam, 5. Arcanam, 6. Vandanam (Corresponding to Gita's second stage)
- Daasyam, 8. Sakhyam, 9. Aatma Nivedanam (Corresponding to Gita's third stage)
These stages involve deepening the personal relationship with God, culminating in complete surrender, and intriguingly parallel the philosophies of Dvaita, Vishishtadvaita, and Advaita.
In essence, the article masterfully weaves together the threads of Bhakti from the Bhagavad Gita and Srimad Bhagavatam, providing a comprehensive understanding of the devotee's spiritual journey and the evolving nature of their connection with the divine.
