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Bhakti yoga (), also called Bhakti marga (भक्ति मार्ग, literally the path of bhakti), is a spiritual path or spiritual practice within Hinduism focused on loving devotion towards any personal deity.Karen Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, , pages 19-24 It is one of the Three Yogas in Hinduism which leads to moksha, the other paths being jnana yoga and karma yoga.
The tradition has ancient roots. Bhakti is mentioned in the Shvetashvatara Upanishad where it simply means participation, devotion and love for any endeavor.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 326Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 267 Bhakti yoga as one of three spiritual paths for salvation is discussed in depth by the Bhagavad Gita.John Lochtefeld (2014), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York, , pages 98-100, also see articles on bhaktimārga and jnanamārgaKaren Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, , pages 14-15, 37-38
The personal god varies with the devotee. Bhakti, Encyclopedia Britannica (2009)Karen Pechelis (2011), Bhakti Traditions, in The Continuum Companion to Hindu Studies (Editors: Jessica Frazier, Gavin Flood), Bloomsbury, , pages 107-121 It may include a god or goddess such as Krishna, Radha, Rama, Sita, Vishnu, Shiva, Shakti, Lakshmi, Saraswati, Ganesha, Parvati, Durga, and Surya among others.
The bhakti marga involving these deities grew with the bhakti movement, starting about the mid-1st millennium CE, from Tamil Nadu in South India. The movement was led by the Saiva Nayanars and the Vaisnava Alvars. Their ideas and practices inspired bhakti poetry and devotion throughout India over the 12th-18th century CE. Bhakti marga is a part of the religious practice in Vaishnavism, Shaivism, and Shaktism.
The term yoga literally means "union, yoke", and in this context connotes a path or practice for "salvation, liberation". The yoga referred to here is the "joining together, union" of one's Atman (true self) with the concept of Supreme Brahman (true Reality).
According to Samrat Kumar, bhakti yoga is an Indian tradition of "divine love mysticism", a spiritual path "synonymous for an intimate understanding of oneness and harmony of the eternal individual with the Divine (the universal Being) and all creatures, a constant delight". According to Yoga Journal, yoga scholar David Frawley writes in his book that bhakti yoga "consists of concentrating one's mind, emotions, and senses on the Divine."
The Hamsa Gita, which is the eleventh book of the Bhagavata Purana, discusses bhakti through a dialogue between Lord Krishna and Uddhava, his devotee. This text highlights the pure devotion and bhakti that the Gopi of Vrindavan had for Lord Krishna.
According to these Hindu texts, the highest spiritual level is the fourth, those who are devoted because of their knowledge of love. The Bhagavad Gita states that all four types of Bhakti yogi are noble because their pursuit of Bhakti yoga sooner or later starts the journey on the path of spirituality, it keeps one away from negativity and evil karma, it causes spiritual transformation towards the goal of Bhakti yoga, to "know god as the essence within themselves and their true self always with god".
Major traditions include the Shaiva who worship the god Shiva; the Vaishnava who worship the god Vishnu (or his such as Krishna and Rama); and the Shakta who worship the goddess Shakti (or her avatars such as Durga, Kali, Lakshmi, and Parvati). These are all considered manifestations or aspects of the same metaphysical reality called Brahman in Hinduism.
Philosophically, the Smarta tradition emphasizes that all images (murti) are icons of saguna Brahman, a means to thinking about the abstract Ultimate Reality called nirguna Brahman. The five or six icons are seen by Smartas as multiple representations of the one Saguna Brahman (i.e., a personal God with form), rather than as distinct beings. The ultimate goal in this practice is to transition past the use of icons, then follow a philosophical and meditative path to understanding the oneness of Atman (soul, self) and Brahman – as "That art Thou". The Four Denominations of Hinduism, Basics of Hinduism, Kauai Hindu Monastery
The historic Shaiva Siddhanta literature is an enormous body of texts. The Shaiva Siddhanta practices have focussed on abstract ideas of spirituality, worship and loving devotion to Shiva as SadaShiva, and taught the authority of the Vedas and Shaiva Agamas.
(1) śravaṇa ("listening" to the scriptural stories of Krishna and his companions), (2) Kirtan ("praising"; usually refers to ecstatic group singing), (3) smaraṇa ("remembering" or fixing the mind on Vishnu), (4) pāda-sevana (rendering service), (5) arcana (worshiping an image), (6) vandana (paying homage), (7) dāsya (servitude), (8) sākhya (friendship), and (9) ātma-nivedana (complete surrender of the self).''
These nine principles of devotional service were incorporated by Rupa Goswami linked to Chaitanya Mahaprabhu as integral to spiritual practice focused on Krishna. The gopis practiced these forms of bhakti when they were separated from Krishna.
Rupa Goswami and Jiva Goswami have offered significant commentary on bhakti. Rupa defines bhakti as "Bhakti is said to be service to Krishna, by means of the senses. This service is free of all limitations, dedicated to Him and pure of." Jiva aligns closely with this, stating that bhakti is the preeminent path to attaining perfection through service. The ultimate expression of bhakti is service to Krishna.
In the Bhakti Sandarbha, Jiva Goswami analyzes bhakti yoga by distinguishing between vaidhi bhakti and raganuga bhakti. Vaidhi bhakti represents a regulated form of devotion, where devotion is driven by adherence to scriptural injunctions and traditional practices. Raganuga bhakti represents a more exceptional form of devotion, emerging spontaneously from a natural, innate attraction to Ishvara (God), without relying on formalized practices. Raganuga bhakti, with its exclusive focus on Ishvara, represents the highest yogic attainment in Gaudiya Vaishnavism.
Notable later saints, such as Bhaktisiddhanta Sarasvati and Kripalu Maharaj, have seconded the core beliefs of Raganuga bhakti and its utility in God realization. It is contrasting to other yogic paths like that described by Patanjali, where mundane desires are seen as obstacles.
The soul, being an eternal part of God, inherently seeks this bliss. Attaining this supreme goal requires God's grace, which is received through complete surrender (sharanagati). This surrender primarily involves the surrender of the mind and requires detachment from the material world, gained by understanding its fleeting and illusory nature.
His book Prem Ras Siddhant states that while paths of action (karma) and knowledge (gyan) exist, devotion (bhakti) is the essential element and the most direct path to God. As per saints of the Bhakti movement, Bhakti is described as selfless love for God and automatically bestows divine knowledge and detachment.
Practical devotion involves exclusive, loving remembrance of God's divine form, names, and pastimes (Roopdhyan Meditation), often practiced while performing worldly duties (Karma yoga). Guidance from a genuine saint (Guru) is crucial for navigating the path, and diligently avoiding bad association (kusanga) is paramount to prevent spiritual downfall.
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