In philosophical terms the attraction for finite objects is called Ásakti and the attraction for the infinite is Bhakti. Rága or Rakti means both the attraction for the infinite and attraction for the finite objects. “Sakasmae parampremarúpá,” that is, Bhakti is the symbol of love and this love is dedicated towards Iishvara, signified by the letter “ka”. In the vedic language the letter “Ka” means God. God is indescribable. God is the nucleus of the Universe and is supreme love personified.
Sa iishvara anirvacaniiya paramapremusvarúpah.
Puruśa- and Prakrti. Where a change in Puruśa occurs on account of the influence of Prakrti, the mind comes into being. The senses and organs are the recipients and the vehicles of the workings of the mind; so the mind is the worldly knower or subject of all worldly acts. The mind is the object of the untainted knowing Puruśa, and Puruśa is its subject or knowing self. When the mind as an object merges into Puruśa as the subject, distinction between the object and the subject ceases to exist. This is the supreme state of the aspirant. However when the mind is guided by Avidyá, that is, when it a seeks enjoyment in the finite objects, then, that externalized energy of the mind is ultimately identified with the crude object. This is so whether this object is a creation of the mind itself or is taken from the crude quinquelemental world.
If the terrific speed which the extroverted person runs after the finite objects is introverted towards the Supreme Being, then he or she can attain Brahma and achieve the Supreme State. The devotee recites:
Yápriitiravivekiná- ḿ viśayesvanapáyinii
Tváman- usmaratah sáme hradayán mápasarpatu.
–Viśńupura- ́ńa
That is, O Almighty, may the attraction which ignorant people bear towards the objects of their mind become an eternal love for thee, through Thy remembrance.
Pure Bhakti cannot be based on finite objects since the very existence of finite objects is derived from extroverted feelings. Nevertheless, I painfully observe that many people confine their love and devotion to finite objects and as a result they do not attain the pervasiveness which love confers. They do not realize that every tiny atom of this vast universe is a creative manifestation of Cosmic Consciousness – God’s grand expression. They spend millions on the installation of idols and do not relent on seeing the afflictions of suffering humanity. They don’t hesitate when killing in cold blood a young goat for the so-called satiation of a goddess.
Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavatt- asmádabhedena vicakśańaeh.
–Viśńupu- ráńa
The world is a changing phenomenon. Therefore, it is unwise to be attached to any object in this ever-changing world. The name and form of objects undergo changes with the change in time and place. The child changes into a youth, the youth into an old person, and the old person into a dead person. Wise people take every object of the world as the expression of one and single Viśńu and are not be affected by pain or pleasure when they witness changes in the name and form of any particular object. Viśńu to them remains Viśńu and they lose nothing.
While practicing Bhakti a person proceeds with feelings ingrained in their saḿskáras, because they derive pleasures out of them. However to proceed in accordance with the saḿskáras will not perfect an aspirant in pure Cosmic feeling.
Bhaktiyogo bahuvidhaermargaerbhávini bhávyate
Svabhávaguńmár- gena puḿsaḿ bhavo vibhidyate.
That is, the methods and kinds of Bhaktiyoga, are manifold. A person adopts the process of Bhakti sádhaná according to his own propensities.
Támasika Sádhaná – Saḿskáras inherently for their own implications are Tamoguńii (static) but they manifest according to the past acts, which are sometimes dominated by Rajah (mutative) and sometimes by Sattva (sentient). An aspirant is called Támasika when instead of being drawn to the Rájasika or Sattvaguńii splendors, he or her practices Bhakti after having immersed their Tamoguńii existence in the static force.
Abhisandháya yo himsáḿ dambhaḿ mátsaryameva vá
Saḿrambhi bhinnadrkbhávo mayi Kuryat sa támasáh.
Persons craving for finite pleasures instead of the supreme bliss, under the influence of violence, arrogance or jealousy are Támasika Sádhakas. From amongst the Támasika seekers there are some who do not forget the Supreme even after the realization of their object. Such persons had Rájasika and Sáttvika tendencies in dormant states and in fact were not Támasika Sádhakas.
Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others.
Viśayánabhisandhyya- yasha aeshvryamevabá
Arcádavarcay- ed yo maḿ prthagbhágvah sah rajsah
–Bhágavata
Those worshiping the lord in the crude way with flowers and the trifoliated leaves of Aegle marmelos, worship for the sake of worldly objects, fame or wealth. In fact they long for those objects and not for the Lord. They are Rájasika Sádhakas. A few out of these Rájasika seekers do not forget the Supreme Brahma. Even though they are Rájasika seekers, they have sáttvika feelings to a significant degree.
Karmanirhármuddisya parasmin vátadarpańam
Yajed yásti vá prthagmha sah sáttvikaśh
Those who pursue their practice with the prayer “O Lord, may my Karma be annihilated. Emancipate me from the cycle of Karmas” and those who pursue their practice as their duty or for the fear that people may decry them if they do not do so, are classed as Sáttvika Sádhakas. They are Sáttvika Sádhakas, in as much as they do not seek attainment of the Supreme. However, this Sáttvika Sádhaná is not a superior degree of Sádhaná or the Supreme Sádhaná, because none of the above control the energies of the aspirant and direct them towards the adored, the Supreme Brahma. The aim of the aspirant is channelized in a different direction and he or she carries on with an inferior object. All the three such Bhaktas – Sáttvika, Rájasika and Támasika are Gaońii or inferior Bhakti. Where there is no object other than the Supreme Brahma, it is called Mukhya Bhakti. In Mukhyá Bhakti There the aspirant is free from the three guńas. He or she is absorbed in spiritual practices to Nirguńa Bhakti. In general then, Bhakti can be classified into many groups according to the object in view.
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