Sanatana Dharma - Aka Hinduism (2nd Bin)

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An article on the concept of Bhakti as found in Gita and divya prabandham by Prof. Sriman M.S.Rangacharya swami and Sriman S.Kannan swami, a learned scholar from Chennai with emphasis on nAlAyira divya prabandham.

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BHAKTI – IN ITS TRUE SENSE

The Sanskrit word ‘Bhakti’ usually understood by the English synonym ‘devotion’ or ‘adoration’ is derived from the root (dhathu) ‘bhaja’ indicated by the word ‘sevayam’ (in servitude). Bhakta: has the derivation bhajanam karothi ithi bhakta: (one who does adoration). On the face of it, bhakti indicates from its derivation and usage in ithihasas and puranas, an act on the part of the chetana or individual. A departure from this notion is found in the Bhagavad-Gita sloka 9-29:

Samo‘ham sarva-bhutesu na me dvesyo‘sti na priya:
Ye bhajanti tu mam bhaktya mayi te tesu capy aham.
Meaning: I am the same to all creation. There is none to be hated by or dear to Me. But those who worship Me with devotion (viz. a sense of being at My feet) abide in Me and I do abide in them.

In the second half of the sloka, ‘bhaktya bhajanti’ becomes meaningless if bhakti is just the process of bhajana - devotion or worship. In the Sanskrit tradition this will be a flaw –paunarukthya dosha, error of repetition. Ramanuja in his Gita Bhashya explains the term ‘bhaktya’ by the phrase: ‘athyartha-mathpriyathvena madhbhajanena vina athmadharana-alabhath madhbhajanaika prayojana ye mam bhajante'. We may put this in English as, “because of extremity of love, being unable to sustain the soul without adoring Me, those who adore Me for the sake of adoration alone.” This explanation is upheld by Vedanthadesika in his Tatparyachandrika as paunarukthya-pariharya- justification for the repetition. Thus Ramanuja distinguishes ‘bhajanti’, from the usual notion of ‘doing bhakti’ – a ritualistic performance or worship – to a concept of devotion or adoration of the Supreme Being, for its own sake without any expectation on either side. Here the question arises as to why the extremely great love, non-survival without adoring and adoration for its own sake occur in the individual? The only answer is that the Supreme Being is the swami or possessor and the individual (chetana) is possessed by Him. On being made to realize this truth, the individual (chetana) finds it so blissful of being captivated in such a possession and cannot survive further without adoring the possessor, which alone perpetuates the bliss of being possessed or rather the state of ‘being’ or meaningful existence (sattha, in Sanskrit). Here again it is the possessor who is concerned about His possession and cares for its welfare and as such there is nothing to expect out of the adoration. In consonance with this thinking, Bhattar while commenting on the line “tvameva cha archayan nithyam bhaktyâ purusham avyayam” defines bhakti as “swamini dasasya anuragamayi sthiti:” thus bringing in the nature of our adoration for the Supreme. (Ref: Bhagavadhguna dharpanam..)

The proper understanding and awareness of this phenomenon is precisely known as seshatva or adimai (in Tamil.) From Ramanuja’s explanation it is thus clear that bhajana by the individual is an outwardly expression of his bhakti (concept of adoration) which is nothing but purna seshatva. Thus bhakti is an attitude, which is non-egoistic with no expectation of outcome and in conformity of the nature (swarupa) of the individual soul. This is very precisely and more faithfully termed by the Azhwars as ‘patthimai’ and explicitly expounded in their works underscoring that this attitude is also created in the individual only by Him as for instance in: -

……perarkkariya ninna padha patthiyana pasanam
perarkkariya mayane! enakku nalha vendume. Thiruccandaviruttham 100.

……porul allatha ennaip porulakki adimai kondai….. Thiruvaimozhi (T.V.M) 5-7-3.

……nalhi al ennaik kondarule. Periyathirumozhi 1-9-1.

Ramanuja’s explanation for Gita sloka 9-29, particularly on ‘bhakti’ is based on Tamil literature and Azhwars’ aruliccheyal. Bhakti as we have seen is a concept of adoration born out of great love. In Tamil literature the true deep love at one stage is termed as ‘vetkai’. A grammarian in Tamil has defined ‘vetkai’ as ‘oruvar oruvarai inriamaiyamai’ – that is (in love) ‘either cannot sustain without the other’. (Ref. Iraiyanar Ahap-porul Nakkeeranar urai- Bhavanandar Kazhaham Edn.1939. pp.39.). Ramanuja was not only aware but was apparently scholarly in Tamil ahapporul literature and grammar. More than that he felt the need to accept their usage for proper understanding of Aruliccheyal.(Azhwars have made use of this word ‘vetkai’ in many places). We learn from Nampillai’s idu TVM 6-1-10, that while Ramanuja was still receiving his lessons from Thirumalaiandan on Thiruvaimozhi, at one point he intervened and offered a different but proper interpretation for the phrase ‘ennaiyum ulal enminkale’ in Thiruvaimozhi 6-1-10. Herein he quotes the definition given for ‘vetkai’ in Iraiyanar ahap-porul verbatim as ‘inriamaiyamai’ and explains its intricacy in consonance with the Azhwar’s theme of adoration out of love. Ramanuja had the insight to read the mind of Azhwars and visualize their entrancement through their literature, which speak in abundance essentially of love and pleasure – adoration and sustenance - which is otherwise termed as ‘bhakti’. He grasps the meaning of aruliccheyal and realizes the state of relationship between the Supreme Being and the soul exposed by the azhwars. He then expounds the truth to the Sanskrit knowing readers of his works by saying that one cannot survive without the other. It is clear from what has been said that Tamil grammar became a handy tool, which he cites also. That the Supreme Being cannot sustain Himself without the chetana is derived from the significance of the narayana sabdha viz. naranam cha ayanam ya: (the controller and conductor of sentient and insentient objects of the cosmos) For His isvarathva (lordship) isithavya (subjects) are essential. Again, going to azhwars, rightly it is, His krpa, which makes Him accessible and useful to the chetana-achetanas, besides His Narayanathva. If He does not have subjects to show His grace His existence cannot be sustained. For instance, Thirumazhisai azhwar says in Nanmuhanthiruvandhathi (verse 7):

Inraha nalaiyeyaha inic-cirithum
Ninraha ninnarul enpalathe – nanraha
Nan unnai anri ilen kandai naranane
Nee ennaiyanriyilai.

(Whether it is now or later or be it in a split second, Your grace is assured on me. I am not well without You, which You know and You cannot exist without me.) This is echoed in Alavandhar’s Stotrarathna sloka 51. ‘thadhaham tvadhruthe…………… ma sma jeehapa:.

It is precisely this idea emanating from the interpretation of Azhwars work, which gets reflected in his Gitabhashya 9-29., wherein he expounds the true meaning of ‘bhaktya bhajanthi’. His explanation, ‘athyarthamath priyathvena..’ – due to extremity of love referring to ‘vetkai’. ‘athmadharana alabhath’ – impossible to sustain the soul referring to ‘inriyamayamai’-; is verily from Tamil tradition, expounding the message of Azhwars.

In contemporary works also scholars have presented the concept of bhakti lucidly. While making reference to Thiruvaimozhi 10-8-5. Prof. A. K. Ramanujan (Hymns for the drowning – Afterword – pp117- OUP) says that; ‘Nammazhwar speaks frequently of being entered, filled, taken over, enslaved as well as enabled by a divine being’. Further as an inference from this we find his statement (ibid. pp116) that 'a bhakta is not content to worship a god in word and ritual, nor is he content to grasp Him in theology, he needs to possess Him and be possessed by Him'. This explains the principle of seshatva more so inriyamaiyamai.

Bhakti in its mature form is not an end in itself. The culmination of bhakti is service to fellow beings. This is reflected by the meaning of ‘patthi’ in Tamil as ‘anpudaimai’, ‘thondu’; love, service. Azhwars also have expressed this idea in their works. Pillaiperumal Iyengar states ‘ninnai vazhtthi thondarkku ithalai patthiyai cheyvorhal…’ (azhaharandhadhi-29) (Who adore You and give in plenty to those at your feet with a sense of essentiality for existence), Here the word ‘ithal’ is significant and key to ‘patthi’. ‘ithal’ in Tamil means giving aplenty. This giving can be through words or deeds and is to all since ‘thondu’ or seshatva applies to all except Him and even to Him at times as Thirumangaiazhwar has put it ‘parvanna madamangai patthar..’ (thirunedunthantakam -18).

Thus we conclude that bhakti as preached by azhwars is a non-egoistic idea of adoring the Paramatma when He graces the chetana to realize his seshatva. Bhakti is a concept of adoration rather than a ritualistic worship or philosophy. In the words of azhwar, “citravenda, cinthippe amaiyum…’ (Be not weary, be active intellectually). Nampillai states (Thiruvaimozhi 9-1-7. idu) that adoration is without any expectation and for its own sake.