History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.281

v7.c99.281

Bhakti, (loving faith in God and surrender to him) pp 950-980; (vide under Kṛṣṇa, Nārāyaṇīya, Pañcarātra, saints, Sātvata, Viṣṇu); ācāryas of bh. acc to Nāradabhaktisūtra, 960n, derivation and meaning of the word 'Bhakti' acc. to Śāṇḍilya and others 958-959; distinction between prapatti and bh. 960; doctrine of bh. had great appeal to all sections of Hindus and weaned them away from Buddhism 970, doctrine of 'Prapatti' based on the word 'prapadye' in Śv Up. 952; doctrine that God's grace alone saves devotee is found in Katha and Mundaka Upaniṣads 952; doing one's duties of the station in life without an eye to the rewards is worship (*arcana*) 967; eleven modes of, acc. to Nāradabhaktisūtra, 965; four classes of men take to the path of bhakti, of whom the 4th (jñānin) is very dear to God, 966, Gītā makes no express distinction between bh. and prapatti, but its final advice in XVIII. 65-66 comes close to prapatti, 960, Indra is addressed as *sakhā* and father in the Rgveda and is said to have given a young wife to old Kakṣīvat and become the wife of Vṛṣākapi, 950-51, is difficult in Kali, acc to Vallabhācārya 975n, is not an action and is also different from jñāna (knowledge), acc. to Śāṇḍilya, 960; list of important works on 657-58, Nārāyaṇīya section in Śāntiparva and Gītā are among the original sources of Bhakti cult, 952, Namaskāra (adoration or homage), apotheosis of, in the Ṛgveda, 952; names of the exemplars of the highest kind of bhakti and of middling kind, acc to Brahmāṇḍapurāṇa, 960n, nine modes of, all of which need not be practised at the same time 965-66, of the *dāsya* type in Bhāgavata, 966; origin and vicissitudes of the cult of bh acc. to Bhāgavata and Padma, 979, path of, said to be easier than that of knowledge in the Gītā, 965, peculiar cult of the bh of Rāma and Sītā, 980, *prapatti*, five elements of, and relation to bhakti, 960, Purāṇas emphasize that even cāṇḍālas, mlecchas, Hūṇas, yavanas, become pure by bhakti of God, 968, Purāṇas lay very great emphasis on bh 950, remembering the name of God (Kṛṣṇa and the like) with devotion is the highest expiation for sin, acc. to Viṣṇupurāṇa and Śāṇḍilya, 966, *sakhya* type of Bh. is that of Arjuna, 966, schools of Bh. formulated by Rāmānuja, Madhva, Caitanya, and Vallabha 971 sources of the cult of bhakti other than Śāntiparva are Gītā, Bhāgavata and Viṣṇupurāṇa, 956; Sāttvata or Pañcarātra proclaimed the path of bhakti 953; stories in Ṛgveda hymns about Indra's and Varuṇa's deeds for devotees (sometimes called 'friends') resemble medieval stories about Rāma and Śabarī and about Viṭhobā of Pandharpur for Dāmājī 950-52, striking development of bh. of erotic mysticism of Vallabha and Caitanya 980, Tāntrik works like Rudrayāmala take over the nine modes of bhakti, 965n; theory of Gītā that B led on to *prasāda* (grace or favour) of God which enabled devotee to secure mokṣa, 961; two interpretations of Śāṇḍilya's definition of B. 958-59, various sub-divisions of B. in Purāṇas 960, various theories of Barth, Hopkins, Dr. R. G. Bhandarkar and others as to what Kṛṣṇa represented and how he was identified with Viṣṇu, 957, word 'Bhakti' does not occur in the principal ancient Upaniṣads, but occurs in Śvetāśvatara Up. 952, words 'Bhakti' and 'Bhakta' occur dozens of times in the Gītā, 956.