CHAPTER FIVE

CHARACTERISTICS AND TYPE OF A BHAKTA

The follower of the path of bhakti is called bhakta. The word bhakti is

derived from the root bhaj with the suffix ktin, meaning thereby is devotion and the

word bhakta is derived from the root bhaj with the suffix kta, means one who has

devotion. In Indian philosophy, there are many ways of salvation such as j na,

karma, bhakti, and yoga, etc. He who follows bhakti m rga i.e. the way of bhakti is

called the bhakta. A bhakta does realize the task of bhakti and can achieve the Lord

through whole hearted devotion.

r Mann bh j u, the author of the r Bhaktam la Grantha opines that he

who chants the name of God continuously is a genuine bhakta1 and by this act he

removes the sin from the earth. The Bhaktis tra of N rada says that he is called

bhakta who sees God everywhere, hears the name of God only, speaks only of Him

and thinks about Him2. A bhakta is never afraid of anybody except N r ya a3.

ri Madbhagavadg t depicts the characteristics of a bhakta very clearly.

According to this scripture, a bhakta does not become jealous of anybody. In spite of

it, he nourishes a cordial relationship with everybody. He is kind hearted, pride less,

tolerating, pleased, self controlled and strongly determined. He never feels himself

as master of anything. On the other hand, he surrenders his mind and intellect to

God. Moreover, he is equaled minded to both of his friend and foe. He receives

respect and sullen resentment, cold and hot, pleasure and pain, fame and defame and

many more things equally. He avoids association with the wicked and abstaining

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from speech under a vow and stable by nature. A bhakta becomes satisfied with his

devotion to God. He is also homeless. Moreover, a bhakta surrenders himself whole

heartedly to God4. Many times, it is seen that, God gives pains to his devotee to

examine him. But a pure devotee does not have a look to someone else except God

to be worshipped. The story of Hari candra is the best example of it. King

Hari candra had to face many struggles in his life. Even then he had to offer his wife

and son to a br hma a and he himself had to work as a ca la. But he had not

forgotten God at the time of his distress. In fact, man like Hari candra gives

importance to devotion to Hari. Because, for them devotion to God is superior to

mok a also5.

The relation of bhakta with God is of many types. Someone accepts Him as

son, someone as master, someone as friend and someone as the God6. There are

many stories depicting the relationship between God and devotee.

Various scriptures on bhakti classify the bhaktas through their own valuable

thoughts. In the Bh gavatapur a, we find that the bhaktas are of three types, viz.

bh gavatottama, madhyama-bh gavata and pr k ta-bh gavata. The Bh gavata

pur asays that one who perceives God in all beings is uttama-bh gavata. Again

one who has devotion to God, affection for other devotee, piety for ignorant and

disregard to enemy is called madhyama-bh gavata. On the other hand, one who tries

to worship God in a form and does not show regard to the devotees of other is called

pr k ta-bh gavata.

Supporting the Bh gavatapur a r Madhus dana Sarasvat , the author of

the Bhaktiras yana, classifies the bhaktas into three, viz. pr k ta- bh gavatottama,

madhyama-bh gavatottama and uttama-bh gavata. According to this treatise, a

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person who realizes Hari in the entire world is the pr k ta-bh gavatottama and the

person who realizes that the m y i.e. the cosmic illusion appeared from Hari is the

madhyamabh gavatottama. However, he who has the realization of both reality and

unreality of the world is defined as uttama-bh gavata in the Bhaktiras yana.

R pa Goswam , author of the Bhaktiras m tsindhu, classifies the bhaktas as

uttama, madhyama and ka i ha7.According to this book, the person who has firm

devotion to God is uttama-bhakta, the person, who intends to serve the Lord, is

madhyama-bhakta and he who has no sincere devotion to God as well as no such

respect for scriptural decisions is known as ka i ha-bhakta.

a karadeva in his Bhaktiratn kara classifies bhakta into four categories.

They are uttama-bhakta, madhyama-bhakta, pr k ta-bhakta and c rabhra -

bhakta. In the sixteenth chapter of the Bhaktiratn kara, a karadeva discusses these

four types of bhakta.

Uttama-bhakta i.e. the best type of bhakta finds God in all beings and all

beings in God8. He is not jealous of and envious to anybody and he has any desire in

his mind. He accepts these earthly matters as the illusions of the Lord (Vi urm y ).

God is the only resort for him9. Uttama-bhakta or the best type of bhakta remembers

God constantly. So, the inclination of the body, mind and the senses cannot touch

him10. There arises no desire in his mind to perform any ritual. He has no sense of

ego for his birth in high family, religious activities, caste or social status. All the

creatures are equal and of quite nature for him11. He always meditates the lotus feet

of Hari in his heart. All the worldly pleasures become valueless in front of the lotus

feet of Hari to him12. The Bh gavatapur a also opines that the person whose heart

is filled with the affection of God is the best devotee at all (bhakta- re ha)13. The

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Bhaktis tra of N rada also opines that he who has an intimate love for God is the

best bhakta14. We find the same sense in the N magho of M dhavadeva.

According to this book, the best type of bhakta is one who concentrates his mind

only in Lord K a15. This type of bhakta does not disobey the scriptural rules and

serve only Lord K a. Therefore, the author of the N mgho describes him as a

mahanta i.e. a pious man. Just as the rays of the sun cannot burn after the rise of

cold moon16, in the same way, the heart of uttama-bhakta is not generated after

receiving the lotus feet of Hari. Instead of it, his heart is filled with the piousness

and love. So, he can remove all sins. He has no longing for worldly pleasure or even

for the salvation17. He wants only the lotus feet of God. M dhavadeva also says in

his N magho that the uttama-bhakta has no desire for salvation or liberation18.

The best type of bhakta can control over his senses and so he can attain the highest

goal even among the family life19. Therefore, the Bhaktiratn kara opines that the

dust of the uttama-bhakta can purify the universe also which is carried on by God20.

As this type of bhakta worships God with selfless devotion (ahaituk bhakti), he is

also not concerned with the happiness and unhappiness21. In the Bhaktiratn val of

Vi upuri, we find that the devotee of God is not afraid of anyone. The heaven, the

hell or the salvation are valueless for them too22.

The second type of bhakta is madhyama-bhakta as depicted in the

Bhaktiratn kara. This type of bhakta performs different types of treatment to the

people. He shows love to his master, friendship to the bhakta, pity to the foolish and

indifference to the enemy23. He chooses an attitude of indifference to the earthly

matters and associates him with the best type of bhakta. Moreover, such type of

bhakta loves the superior one and does not envy him. Instead of challenging to an

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equal person, he makes friendship to him. He becomes kind to an inferior one rather

than scolding him24.

The third category of bhakta is called as pr k ta-bhakta i.e. an ordinary type

of bhakta. This type of bhakta offers worship to Hari in the form of an icon. On the

contrary, they do not show that type of respect to other25. This type of bhakta is

unable to control their senses with the power of bhakti26. As the lighted fire can

destroy all kinds of woods, in the same way bhakti can destroy all kinds of sins.

Therefore, in the N magho , M dhavadeva prays to God to protect him from the

worldly illusions so that he can come closer to him27. When a bhakta avoids all of

his occasional rites and takes the path of bhakti, then his s dhan will be matured

and he can attain perfection. According to the Bhaktiratn kara, intent upon devotion

is the supplication28. Due to this supplication, pr k ta-bhakta never falls in the cycle

of re-birth. As a person may attain peace through different types of yoga like yama

etc. so also a devotee through the path of devotion to Lord can attain peace29. Their

minds become free from the fear of death also. It is known that to a person passions

are like thieves, family life is confinement and the attachments are as link of iron30.

Even then this type of bhakta may realize God and can improve him to the highest

grade of bhakta.

The last one is c rabhra a-bhakta i.e. a bhakta fallen from the path of

duty. According to the Bhaktiratn kara, the most corrupt person can be considered

as a noble person as he worships God with selfless devotion. Although he is

considered as impure or he becomes religious all on a sudden, he can secure the

ultimate goal at last31. We have found examples of this type of bhakta like R va a,

Aj mila and others. So, the Bh gavata pur a advises one to worship God to get rid

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of unhappy state of life. We also find the divine nature and wealth of bhakti in the

Bh gavatapur a. Devotion to God is such a power that it can uplift even a

ca la32.

Since the black picture of a hare cannot darken the moon, so also the sins

cannot overpower the sinner due to his determined devotion33. It is found in

thePur a that a non-devotee has to pray to God and manes. But the devotees who

take refuge in God, have to pay nothing34.

a karadeva also upholds the Bh gavatapur a and opines that V sudeva,

the God, is the main cause of the entire universe35. The Lord stands always with His

devotee whether he is good or bad, intelligent or stupid at the time of distress36.

Therefore, the people who have whole-hearted devotion to God are not punished by

Yama, the Lord of death. M dhavadeva, in his N magho says that God protects

only those who remember the name of M dhava or K a either knowingly or

unknowingly37.

In fact, there are any particular divisions of bhakta. They have no racial

segregation or cast. One who makes over himself to God is equal to Him. Rich or

poor, br ma a or ca la are in the same category in this case. We find in the

R m ya a that Guhak ca la behaves like a friend to R macandra. abar also

offers fruits to R ma after testing it. The story of D modara vipra, offering broken

piece of rice to r K a is also found in the Bh gavatapur a. From these above

examples, we can understand that God percieves his bhaktas equally. He lives in the

golden palace of a king as well as in the small cottage of a poor. That is why He is

addressed as a d nabandhu (the friend of the poor) or k ng la ara a (the protector

of destitute). Moreover, there is no age bar of a bhakta. The tendency for bhakti can

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be started from childhood also. Dhruva, Prahl da and others are its examples. Even

the knowledge is not necessary for bhakti. It is developing day by day with bhakti. A

hunter by birth can also be a favourite one to God. The Bhaktis tra of N rada also

considers this concept38. Again it is not necessary that to become a bhakta, one

should give up the responsibilities of his or her family. King Janaka of R m ya a is

the stock example of it. In the R m ya a we find that Janaka is indifferent to his

kingdom or wealth. In fact, a bhakta is indifferent to all worldly attachment. He has

no anxiety for sorrow and desire for prosperity39.

So, it is observed that whether he is the best, medium, ordinary or a devotee

of lower standard, God is always with him. Because, the mind of a bhakta becomes

free from sorrow, enmity or any other worldly attachment after having bhakti to

God. He even ignores salvation when engages himself in the service of the Lord. At

that stage, God is the soul for the devotee40. Again, God alone is the protector of the

entire universe. He is the savior of all His devotees as well as the sinner who utters

His name for once only. For this reason only, all the enemies of K a have gained

heavenly pleasure after their death. So, M dhavadeva, the staunch follower of

a karadeva describes himself as a sinner and prays to God to pardon and protect

him from the earthly illusion41. We can conclude with the spirit of the

Bhaktiratn kara that a bhakta or a sinner can attain salvation with the help of

devotion to Hari or K a. At last he feels the sense, the unification with God42.

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References:

1. bare bhaktim n ni i dina gu a g na kare harai jaga p pa j ya hiyo parirapo hai//

bm, P.4

2. tatpr pya tadev valokayati, tadeva oti, tadeva bh ayati, tadevacintayati//

Nbs,5/1/55

3. n r ya apar sarve na kuta cana vibhyati// Br , 1/47/P.22

4. G t , 12/13-14, 18-19

5. animitt bh gavat bhakti siddhergar yas // Bhp, 3/25/32

6. piteva putrasya sakheva sakhyu priya priy y rhasi deva so hu // G,11/44

7. uttamo madhyama ca sy t kani tha ceti sa tridh // Brs , 2/16

8. tmana svasya sarvabh te u brahmabh ven samanvaya ya pa yettath

brahmasvar pe tmanyadhi th ne bh t ni ca ya pa yet//Br,16thm h tmya,P.52

9. v sudeva eko nilaya rayo yasya// Ibid.

10. dve ahar amohak m dirahita carat ti// Ibid.

11. sarvabh tasama nta sa vai bh gavatottama // Bbd, asquoted in the Bhp,11/2/50

12. bhagavat pad ravind dany t s ra n st ti// Br,16thm h tmya,P.53

13. uttamo madhyama ca sy t kani tha ceti sa tridh // Brs , 2/16

14. bhakt ek ntino mukhy // Nbs,7/1/67

15. k apada m tra sev kare/samaste k man parihare/vedavyavah rakad cito

nala ghaya// k apada sev sukhamane/kare anubhava sarvak a e/ih ka mahanta

buliy j n ni caya// Ng, upade a,595

16. candre udite sati arkasya t pa iva// Br,16thm h tmya,P.53

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17. ras dhipatya p t l dis mya ; apunarbhava mok amapi;p rame thya

brahma a pada ; madvin m hitv anyatrecch ti// Ibid., P.54

18. muktito ni p ha// Ng, bhajan, 1

19. jitendriyasy tmaraterbudhasya g h rama ki nu karotyavadya //Bhp, 5/1/17

20. p yeyeti madantarvarttibrahm ni pavitr kuryy miti// Br, 16thm h tmya, P.54

21. dvandve u sukhadu kh di u agu raya sukhadu kh dy rayo na bhavati// Ibid.,

P.55

22. yata svarg dau eva tulyo’rtha prayojanamiti du a la ye tath // Br ,

K ntim l , 1/47, P.22

23. prema ca maitr ca k p upek ca t var di u catur u ya karotisa madhyamo//

Br, 17thm h tmya, P.56

24. ta d v pr ti kuryy d na tvas y mityartha // Ibid.

25. rcc y pratim y p j m hate karoti na tad bhakte u anye u casutar na karoti

sa pr k ta prak tipr rambha // Ibid., 18thm h tmya, P.56

26. b dhyam no’pi madbhakto vi ayairajitendriya /pr ya pragalbhay bhakty

vi ayairn bhibh yate// Bhp, 11/14/17, as quoted in the Br,18thm h tmya, P.57

27. d ra kar m y /c poho tom ra/cara a chatra nika a// Ng, pr rthan , 312

28. bhaktiv san sadbh v diti bh va // Br,18th m h tmya, P.57

29. yam diviryogapathai k malobhahato muh / mukundasevay yadvttath tm dv na

myati// Bhp, 1/6/35, as quoted in the Br,18th m h tmya, P.58

30. r g dayast vadeva sten caur bhavanti, tath t vadg hamapi k r g ha

vandhan g ra , moho’pi t vadev ghriniga a p da khala y vatte tvad yajan

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 na bhavanti, tvad y n ntu r g dayo’pi tanni thatvena mocak eveti na yatibhyo

vi e a ,bhajantvadhikamitibh va // Ibid., P.58

31. sa su hu atyanta dur c ro’pi yadi p thktvena devat ntarabhaktimakurvan

m meva parame vara bhajate tarhi s dhu re tha eva mantavya ,yato’sau

samyagavyavasita obhanamadhyavas ya k tav n// Ibid., 19thm h tmya, P.58

32. raddhay y bhaktistasy sambhav t j tido dap tyartha // Ibid., P.59

33. sa eva kalu a p pa tasya chabiryatra sa candra timirapar bhavat na y ti, api

tu timira par bhavameva karoti// Ibid., P.60

34. sarv tman ya ara a ara ya gato mukunda parih tya kartu // Bbd, as

quoted in the Bhp, 11/5/41

35. v sudeva sarvvamiti// Ibid.

36. durv tto v suv tto v m rho v pa ito’pi v /haribhaktiyuto yastu tasya sannihito

hari // B n, as quoted in Br, P.61

37. j ne v aj ne m dhavara n ma jijane phure sumari/t ka mora bulih te astra tuli

r khiy phuranta hari// Ng, upade a, 262

38. n sti te u j tividy r pakuladhanakriy dibheda // Nbs,7/1/72

39. du khe vanudvignaman sukhe u vigatasp ha // G,/56

40. bhagavanta bhakatara pr a// Ng, upade a, 22

41. ma i dur c ra kevale tom ra apar dh n r ya a/k amiyoka hari laiyo d sa kari

pa ilo her ara a// Ibid, dul r , 183

42. eka ara atay dur c rabhakto’pi muktim pnoti// Br, 19thm h tmya, P.61

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