Bhakti Bhavtarini

Bhakti: The One Who Carries You Across

If you wish to cross a river from one bank to the other, how might you do it? You could swim across with self-confidence and the strength of your own arms. You could build a bridge with the help of science. You could fly across by helicopter or aeroplane. Or you could take a boat, a vessel, a raft. In the same way, there are many paths to reach Bhagwan.

First, let us understand what Bhakti truly means. A Bhakt is one who is not vibhakt — not separated, not cut off. In this sense, a Bhakt is one who is attached, and Bhakti is the act of joining. The bridge that connects the Bhakt and Bhagwan — that is Bhakti. The chain that binds the Bhakt to Bhagwan — that is Bhakti.

The Nine Forms of Bhakti

The Shastras describe nine forms of Bhakti:

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्। अर्चनं वन्दनं दास्यं सख्यं आत्मनिवेदनम्॥

Shravan (listening), Kirtan (singing the Lord's glory), Smaran (remembering), Padasevan (serving the Lord's feet), Archan (worship), Vandan (offering reverence), Dasya (servanthood), Sakhya (friendship), and Atma-nivedan (complete self-surrender) — these are the nine forms of Bhakti. Through many such paths, one can connect with Bhagwan. Beyond these, there is also Kriti-bhakti (devotion through action), Jnana-bhakti (devotion through knowledge), Bhav-bhakti (devotion through inner feeling), Japa-Tapa (chanting and austerity), Satsang, Sad-vaanchan (reading noble texts), and Sad-chintan (noble contemplation). The highest culmination of Bhakti is Madhura Bhakti — the sweetest, most intimate devotion.

The word Yog comes from the Sanskrit root yuj, which also means "to join" — the union of the Jiva with Shiva, the joining of the Atma with the Paramatma. Even the common English word for Dharma — Religion — carries this meaning: ligio means "to bind," and re means "again." To reconnect with Prabhu — that is the essence of Dharma. This is the very teaching of the Brahmasambandh Mantra in the Pushti Marg tradition.

The Three Kinds of Guru

In the Narad Bhakti Sutra, three types of Gurus are described:

1. Like a stone: They sink and drag others down with them.
2. Like a leaf: They float across but cannot carry anyone else.
3. Like a boat: They cross over and carry others across too.

When we take a boat to cross a river, we must ask: does the boat have even a small hole in it?

The pursuit of power, the hoarding of wealth, the absence of moral character, the insistence on inherited seats of authority, sectarian narrow-mindedness, the building of walls between communities, the boundless wealth of ashrams and monasteries, the excess of personality worship — are these not holes in the very boat that is supposed to carry us across?

The titles pile up — 108, 1008, Shri Shri, Param Pujya, Dharma Dhuranadhara, Param Hamsa Bhagwan, Bapu, Bapji, Bawashri, Bhagwan, Swamiji, Munishri, Maharaj, Sarkar, Mandleshwar, Mahamandleshwar, Jagadguru, Mathpati, Pithadhishwar — and some are known by their quirks: the one who kicks, the one who keeps silence, the one with the blanket, the one in saffron robes, the one in gunny, or the one who wears nothing at all. In the department store of Dharma, you will find them all. But in the end, they are all human beings of flesh and blood. When they are caught up in Kama (desire), Krodh (anger), Lobh (greed), Moha (attachment), Mad (pride), and Matsar (jealousy), and occupied only in running their own shop — what good can they really do for anyone?

The True Guru

A Guru is one who is not Laghu (small, petty). Those who are blown away by the winds of fame, power, wealth, progeny, position, prestige, and money are not Guru — they are Laghu. Those who, amid the applause of naive and blindly faithful followers, allow themselves to be called Guru prove themselves, in the end, to be Laghu.

Bharatiya Sanskriti says "Gurur Brahma, Gurur Vishnu" and gives the Guru a place of extraordinary honour. But the self-appointed agents of today — what Kalyan (welfare) will they bring? An agent is one who profits from every side, a middleman who takes his commission. It is best to stay away from such opportunists. For that very reason, the wisest course is simply: "Krishnam Vande Jagadgurum" — to accept Shri Krishna as the Jagadguru (teacher of the world). Walking the path He has shown, following the road laid out in the Bhagvad Gita, the development of life becomes possible — becomes certain.

A Guru's Vidya (knowledge) is what matters, not his Vesh (appearance). A wise person does not place trust in appearances alone. Appearances can deceive. After all, Ravan assumed the guise of a mendicant when he abducted Sita.

Sadhana: The Work You Must Do Yourself

Bhakti requires Sadhana (spiritual practice) — mere Shraddha (faith) alone will not suffice. A Sadhan (vehicle) can accompany you to the far shore. After that, even a boat studded with gold, diamonds, and precious gems must be left behind on the bank. You cannot carry it on your head. To reach the destination, you must walk forward on your own. A compass — a GPS — shows you the direction. It does not deliver you to the destination.

A well-known exchange between a Guru and his disciple comes to mind:

Guru: "Son, may good come to you. In seven days you shall have Mukti. I give you Swarg (heaven), I give you Vaikunth."

Disciple: "Bapji, I will give you Ahmedabad, Vadodara, Mumbai, all of India — plus London, Paris, and New York."

Guru: "Hey you my Son! does your father own India and America, that you would give them to me?"

Disciple: "Then Bapji — are Swarg and Vaikunth your father's property, that you would give them to me?"

Bhagwan is not a corrupt minister who grants admission to Swarg based on a note from his lackey, or through influence, or for a price. Development and Sadhana in life must be done by oneself. In the sixth Adhyay of the Bhagvad Gita, Bhagwan Himself says: "You must uplift yourself, by yourself." It is through the study, reflection, and contemplation of the Vedas, Upanishads, and Shastras that Bhakti and the true development of life become possible.

The Seven Qualities of a True Teacher

To bring radiance, readiness, absorption, and austerity into the life of a Shishya (disciple), a teacher must possess seven qualities — the seven Sa-karas:

1. Safalta (success)
2. Saralta (simplicity)
3. Sarasta (excellence)
4. Samata (equanimity)
5. Samarpitata (dedication)
6. Sarthakta (purposefulness)
7. Sumadhurta (sweetness)

If today's so-called Gurus lack this sevenfold rainbow, then those deceitful, pretentious, greedy, cunning agents of religion are best abandoned. To find a way through the confusion and disorder created by such Gurus, to establish a direct connection with Bhagwan, we must set aside the middlemen and welcome true understanding and unceasing Sadhana.