There is nine ways of Bhakti. One can practice any one to seek salvation.
(1)
Sravana is hearing of Lord’s Lilas.
Sravana includes hearing of God’s
virtues, glories, sports and stories connected with His divine Name and
Form. The devotee gets absorbed in the hearing of Divine stories and his
mind merges in the thought of divinity; it cannot think of undivine
things. The mind loses, as it were, its charm for the world. The devotee
remembers God only even in dream.
The
devotee should sit before a learned teacher who is a great saint and
hear Divine stories. He should hear them with a sincere heart devoid of
the sense of criticism or fault-finding. The devotee should try his best
to live in the ideals preached in the scriptures. One cannot attain
Sravana-Bhakti without the company of saints or wise men. Mere reading
for oneself is not of much use. Doubts will crop up. They cannot be
solved by oneself easily. An experienced man is necessary to instruct
the devotee in the right path.
King
Parikshit attained Liberation through Sravana. He heard the glories of
God from Suka Maharishi. His heart was purified. He attained the Abode
of Lord Vishnu in Vaikuntha. He became liberated and enjoyed the Supreme
Bliss.
(2)
Kirtana is singing of Lord’s glories.
The devotee is thrilled with
Divine Emotion. He loses himself in the love of God. He gets
horripilation in the body due to extreme love for God. He weeps in the
middle when thinking of the glory of God. His voice becomes choked, and
he flies into a state of Divine Bhava. The devotee is ever engaged in
Japa of the Lord’s Name and in describing His glories to one and all.
Wherever he goes he begins to sing and praise God. He requests all to
join his Kirtana. He sings and dances in ecstasy. He makes others also
dance.
(3)
Smarana is remembrance of the Lord at all times.
This is unbroken
memory of the Name and Form of the Lord. The mind does not think of any
object of the world, but is ever engrossed in thinking of the glorious
Lord alone. The mind meditates on what is heard about the glories of God
and His virtues, Names, etc., and forgets even the body and contents
itself in the remembrance of God, just as Dhruva or Prahlada did. Even
Japa is only remembrance of God and comes under this category of Bhakti.
Remembrance also includes hearing of stories pertaining to God at all
times, talking of God, teaching to others what pertains to God,
meditation on the attributes of God, etc. Remembrance has no particular
time. God is to be remembered at all times without break, so long as one
has got his consciousness intact.
(4)
Padasevana is serving the Lord’s Feet.
Actually this can be done only
by Lakshmi or Parvati. No mortal being has got the fortune to practice
this method of Bhakti, for the Lord is not visible to the physical eyes.
But it is possible to serve the image of God in idols and better still,
taking the whole humanity as God. This is Padasevana. Padasevana is
service of the sick. Padasevana is service of the whole humanity at
large. The whole universe is only Virat-Swarupa. Service of the world is
service of the Lord.
(5)
Archana is worship of the Lord.
Worship can be done either through an
image or a picture or even a mental form. The image should be one
appealing to the mind of the worshipper. Worship can be done either with
external materials or merely through an internal Bhava or strong
feeling. The latter one is an advanced form of worship which only men of
purified intellect can do. The purpose of worship is to please the
Lord, to purify the heart through surrender of the ego and love of God.
(6)
Vandana is prayer and prostration.
Humble prostration touching the
earth with the eight limbs of the body (Sashtanga-Namaskara), with faith
and reverence, before a form of God, or prostration to all beings
knowing them to be the forms of the One God, and getting absorbed in the
Divine Love of the Lord is termed prostration to God or Vandana. The
ego or Ahamkara is effaced out completely through devout prayer and
prostration to God. Divine grace descends upon the devotee and man
becomes God.
(7)
Dasya Bhakti is the love of God through servant-sentiment.
To serve God
and carry out His wishes, realizing His virtues, nature, mystery and
glory, considering oneself as a slave of God, the Supreme Master, is
Dasya Bhakti. Serving and worshipping the idols at home/haveli’s,
sweeping the temple premises, meditating on God and mentally serving Him
like a slave, serving the saints and the sages, serving the devotees of
God, serving poor and sick people who are forms of God, is also
included in Dasya-Bhakti.
To
follow the words of the scriptures, to act according to the injunctions
of the Vedas, considering them to be direct words of God, is Dasya
Bhakti. Association with and service of love-intoxicated devotees and
service of those who have knowledge of God is Dasya Bhakti. The purpose
behind Dasya Bhakti is to be ever with God in order to offer service to
Him and win His Divine Grace and attain thereby immortality.
(8)
Sakhaya bhava utilizes friendship which exist only between equals,
God
raises the human to His level and becomes one with the soul. As a
friends, sakhas look to each others comforts. The “Sakhaya-Bhakta”
follows this ideal further by not hurting the Lord and His feelings by
words or action. All arguments and friendly tiffs are resolved amicably
and quickly.
Sudama
is an ideal sakhya-bhakta who did not ask any favours from his divine
friend. The central theme / idea is to have friendship for friendship
sake. Sakha bhakta see the universe, and all within it, as friends and
so works for the universal good without seeking or expecting rewards.
(9)
Atma-Nivedana is self-surrender.
The devotee offers everything to God,
including his body, mind and soul. He keeps nothing for himself. He
loses even his own self. He has no personal and independent existence.
He has given up his self for God. He has become part and parcel of God.
God takes care of him and God treats him as Himself. Grief and sorrow,
pleasure and pain, the devotee treats as gifts sent by God and does not
attach himself to them. He considers himself as a puppet of God and an
instrument in the hands of God.
This
self-surrender is Absolute Love for God exclusively. There is nothing
but God-consciousness in the devotee. Even against his own wishes, the
devotee shall become one with God and lose his individuality. This is
the law of being. The highest truth is Absoluteness and the soul rises
above through different states of consciousness until it attains
Absolute Perfection when it becomes identical with God. This is the
culmination of all aspiration and love.
The
nine modes of Bhakti are the ways in which a devotee attains the
Supreme Ideal of life. A devotee can take up any of these paths and
reach the highest state. The path of Bhakti is the easiest of all and is
not very much against the nature of human inclinations. It slowly and
gradually takes the individual to the Supreme without frustrating his
human instincts. It is not direct assertion of God, but a progressive
realization of Him.