History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c91.185

v7.c91.185

The Bhāgavata says that *bhakti* is ninefold¹⁵⁷¹ viz. hearing about Viṣṇu, repeating his name, remembering him, worshipping the feet (of the image of Viṣṇu), offering pūjā, bowing (or homage), treating oneself as the slave of Viṣṇu, treating Him as a friend and surrendering one's soul to Him. According¹⁵⁷² to Nārada-bhakti-sūtra it is elevenfold (as noted below). It is not to be supposed that all these nine methods have to be practised at the same time. A devotee practising any one of these, viz. remembering or reciting His name, may thereby become a true bhakta, and may win God's favour and secure liberation (Śāṇḍilyasūtra 73). The Gītā (VII. 16-17) states 'four classes of men, who are (all) fortunate, worship me viz. one who is in distress, the seeker after knowledge, one who seeks some desired object (or seeks wealth), one who is possessed of knowledge; of these he who is possessed of knowledge, who is always devoted and who worships One (Being) only is distinguished (above others), for to the man of knowledge I am extremely dear and he is dear to me'. Śāṇḍilya provides that the four aspects (out of nine) viz. remembering God, reciting His name, narrating stories about Him and bowing to Him (His image), find their place in the bhakti of those who are distressed, for these are said to be the means of expiation of sins, as the Viṣṇupurāṇa says (II. 6. 39) that remembering Kṛṣṇa is superior to all prāyaścittas. Śāṇḍilya further says that those guilty of mortal (grave) sins are only entitled to the bhakti of the distressed; but when their sins have been wiped off they would be entitled to the other forms of bhakti.