what is bhakti ?????
Answers
Answer:
devotional worship
Explanation:
devotional worship directed to one supreme deity, usually Vishnu (especially in his incarnations as Rama and Krishna) or Shiva, by whose grace salvation may be attained by all regardless of sex, caste, or class. It is followed by the majority of Hindus today.
Answer:
BHAKTI.
The Sanskrit noun bhakti is derived from the verb bhaj, meaning broadly “to share, to
possess,” and occupies a semantic field that embraces the notions of “belonging,” “being
loyal,” even “liking.” References to bhakti by the grammarian Panini reveal this range of
meanings in the fourth century B.C.E. and suggest that even in the early period the
word’s most important usage was in the domain of religion. Panini speaks of “bhakti to
Vasudeva” (i.e., Krishna). Bhakti, which comes to mean “devotion” or “love” in later
literature, is one of the central concepts of Hinduism. It describes that side of Indian
religion in which the personal engagement of a devotee with a personally conceived
divinity is understood to be the core of the religious life.
Unlike other concepts through which Hindus understand their religion, bhakti is
recognized as having an important historical dimension. It is widely acknowledged that
Tamil culture played an early and critical role in establishing the sense of bhakti as an all-
encompassing emotional reality. In a passage that appears in the Bhagavata Mahatmya
and Padma Purana this sort of bhakti is personified as a woman who was born in South
India and wandered northward through the western provinces, maturing and aging all the
while, until she arrived in the Braj region, where she experienced a sudden rejuvenation.
The process being described – the so-called bhakti movement in Indian religion –
spanned the millennium from the sixth to the sixteenth century, and genuine continuities
can be found throughout the period that are in force even today. These include the
singing of devotional songs composed in vernacular languages by poets who have
attained the status of saints; a sense of the mutual companionship of many of these poet-
saints; a tendency to consider both sexes and all strata of society as potential devotees;and above all a cultivation of personal experience as against external or ritual
punctiliousness. Collectively, these traits present a formidable contrast to the ritually
oriented Vedic traditions preserved by the Brahman caste.
Early Bhakti. The ancient roots of Vedic practice are easy to establish,
since the relevant texts have been preserved. Equally ancient bhakti texts are harder to
locate, but it would be a mistake to conclude on this account that the emphases of bhakti
religion are more recent in their origins. When non-Vedic religion does begin to leave its
traces – in early Buddhist and Jain texts – much of it sounds like bhakti. In these texts
one hears of such characteristic bhakti practices as the enthusiastic offering of flowers
and perfumes; the love of music, singing, and dancing; and the veneration of particularly
sanctified places. The divinities who are the objects of such worship change over time,
from the spirits and snakes (yakshas and yakshis, nagas, and nagis) whose images
dominate the earliest Hindu sculptures to the most recent additions to the Hindu pantheon
(Santoshi Ma, for example, the goddess whose worship became widespread only after she
was the subject of a popular film), but the practices by means of which they are
worshiped remain recognizably the same. These endure as hallmarks of the bhakti
tradition.
Such practices make their appearance in the Bhagavad Gita (between the second
century BCE and the second century CE[?]) as a kind of lowest common denominator
upon which a higher theology of bhakti is elaborated. Krishna, whose divine utterances
to his mortal charioteer Arjuna make up the great bulk of the Gita, says that he accepts
what by implication are the simplest offerings – “a leaf, a flower, a fruit or water” – if
they are presented to him in a spirit of bhakti (bhaktyā, Bhagavad Gita 9.26). Just whatKrishna means by bhakti has been a matter of debate. Some scholars have found
evidences in the Gita of an emotionalism associated with later bhakti; but others, such as
Friedhelm Hardy, have argued that the author of the Gita was referring to a form of fixed
mental concentration when he spoke of bhakti. It is this “intellectual” dimension, to use
Hardy’s term, that makes it so appropriate for the Gita to speak of bhakti as a kind of
yoga, and several commentators have concluded that of the three yogas recommended in
the Gita – jnana (“insight”), karma (“action”), and bhakti – the last is the most
fundamental. Yoga is conducive to detachment from the world, and in the Gita Arjuna is
encouraged to withdraw from his immediate attachments to family and teachers so that he
may attain the inner concentration requisite for equanimity in waging life’s battles.
Arjuna’s bhakti – his devotion to Krishna – provides the intermediary step: it is a form of
attachment to the divine that makes detachment from the world possible.
Explanation:
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