BHAKTI (Sanskrit : भक्ति) literally means "attachment, participation, fondness for, homage, faith, love, devotion, worship, piety". In Hinduism , it refers to devotion to, and love for, a personal god or a representational god by a devotee. In ancient texts such as the _ Shvetashvatara Upanishad _, the term simply means participation, devotion and love for any endeavor, while in the _ Bhagavad Gita _, it connotes one of the possible paths of spirituality and towards moksha , as in _bhakti marga_.
Bhakti in Indian religions is "emotional devotionalism", particularly to a personal god or to spiritual ideas. The term also refers to a movement, pioneered by Alvars and Nayanars , that developed around the gods Vishnu (Vaishnavism), Shiva (Shaivism) and Devi (Shaktism) in the second half of the 1st millennium CE. It grew rapidly in India after the 12th century in the various Hindu traditions, possibly in response to the arrival of Islam in India.
Bhakti ideas have inspired many popular texts and saint-poets in India. The _ Bhagavata Purana _, for example, is a Krishna -related text associated with the Bhakti movement in Hinduism. Bhakti is also found in other religions practiced in India, and it has influenced interactions between Christianity and Hinduism in the modern era. _Nirguni bhakti_ (devotion to the divine without attributes) is found in Sikhism , as well as Hinduism. Outside India, emotional devotion is found in some Southeast Asian and East Asian Buddhist traditions, and it is sometimes referred to as _Bhatti_.
* 1 Terminology
* 2 History
* 3 Types and classifications
* 4 Related practices in other world religions
* 5 Culture * 6 See also * 7 References * 8 Sources * 9 Further reading * 10 External links
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The Sanskrit word _bhakti_ is derived from the verb root _bhaj-_, which means "to divide, to share, to partake, to participate, to belong to". The word also means "attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation".
The meaning of the term _Bhakti_ is analogous to but different from Kama . Kama connotes emotional connection, sometimes with sensual devotion and erotic love. Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection. Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement. She adds that, in the concept of _bhakti_ in Hinduism, the engagement involves a simultaneous tension between emotion and intellection, "emotion to reaffirm the social context and temporal freedom, intellection to ground the experience in a thoughtful, conscious approach". One who practices _bhakti_ is called a _bhakta_.
The term bhakti, in Vedic Sanskrit literature, has a general meaning of "mutual attachment, devotion, fondness for, devotion to" such as in human relationships, most often between beloved-lover, friend-friend, king-subject, parent-child. It may refer to devotion towards a spiritual teacher ( Guru ) as _guru-bhakti_, or to a personal god, or for spirituality without form (nirguna ).
According to the Sri Lankan Buddhist scholar Sanath Nanayakkara, there is no single term in English that adequately translates or represents the concept of _bhakti_ in Indian religions. Terms such as "devotion, faith, devotional faith" represent certain aspects of _bhakti_, but it means much more. The concept includes a sense of deep affection, attachment, but not wish because "wish is selfish, affection is unselfish". Some scholars, states Nanayakkara, associate it with _saddha_ (Sanskrit: _Sraddha_) which means "faith, trust or confidence". However, _bhakti_ can connote an end in itself, or a path to spiritual wisdom.
The term _Bhakti_ refers to one of several alternate spiritual paths to moksha (spiritual freedom, liberation, salvation) in Hinduism, and it is referred to as _bhakti marga_ or _bhakti yoga_. The other paths are _Jnana marga_ (path of knowledge), _ Karma marga_ (path of works), _Rāja marga_ (path of contemplation and meditation).
The term _bhakti_ has been usually translated as "devotion" in Orientalist literature. The colonial era authors variously described _Bhakti_ as a form of mysticism or "primitive" religious devotion of lay people with monotheistic parallels. However, modern scholars state "devotion" is a misleading and incomplete translation of _bhakti_. Many contemporary scholars have questioned this terminology, and most now trace the term _bhakti_ as one of the several spiritual perspectives that emerged from reflections on the Vedic context and Hindu way of life. Bhakti in Indian religions is not a ritualistic devotion to a god or to religion, but participation in a path that includes behavior, ethics, mores and spirituality. It involves, among other things, refining one's state of mind, knowing god, participating in god, and internalizing god. Increasingly, instead of "devotion", the term "participation" is appearing in scholarly literature as a gloss for the term _bhakti_.
David Lorenzen states that _bhakti_ is an important term in Sikhism and Hinduism. They both share numerous concepts and core spiritual ideas, but _bhakti_ of _nirguni_ (devotion to divine without attributes) is particularly significant in Sikhism. In Hinduism, diverse ideas continue, where both _saguni_ and _nirguni_ bhakti (devotion to divine with or without attributes) or alternate paths to spirituality are among the options left to the choice of a Hindu.
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The last of three epilogue verses of the Shvetashvatara Upanishad , dated to be from 1st millennium BCE, uses the word _Bhakti_ as follows,
यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥
He who has highest _Bhakti_ of _Deva_ (God), just like his _Deva_, so for his _Guru_ (teacher), To him who is high-minded, these teachings will be illuminating. — Shvetashvatara Upanishad 6.23
This verse is one of the earliest use of the word _Bhakti_ in ancient Indian literature, and has been translated as "the love of God". Scholars have debated whether this phrase is authentic or later insertion into the Upanishad, and whether the terms "Bhakti" and "Deva" meant the same in this ancient text as they do in the modern era. Max Muller states that the word _Bhakti_ appears only once in this Upanishad, that too in one last verse of the epilogue, could have been a later addition and may not be theistic as the word was later used in much later _Sandilya Sutras_. Grierson as well as Carus note that the first epilogue verse 6.21 of the Shvetashvatara Upanishad is also notable for its use of the word _Deva Prasada_ (देवप्रसाद, grace or gift of God), but add that _Deva_ in the epilogue of the Shvetashvatara Upanishad refers to "pantheistic Brahman " and the closing credit to sage Shvetashvatara in verse 6.21 can mean "gift or grace of his Soul".
Scholarly consensus sees _bhakti_ as a post-Vedic movement that developed primarily during the Epics and Puranas era of Indian history. The _Bhagavad Gita_ is the first text to explicitly use the word "bhakti" to designate a religious path, using it as a term for one of three possible religious approaches. The Bhagavata Purana develops the idea more elaborately, while the Shvetashvatara Upanishad presents evidence of _guru-bhakti_ (devotion to one's spiritual teacher).
Main article: Bhakti movement
The _ Bhakti Movement _ was a rapid growth of bhakti, first starting in the later part of 1st millennium CE, from Tamil Nadu in Southern India with the Saiva Nayanars and the Vaisnava Alvars . Their ideas and practices inspired bhakti poetry and devotion throughout India over the 12th-18th century CE. The Alvars ("those immersed in God") were Vaishnava poet-saints who wandered from temple to temple singing the praises of Vishnu. They established temple sites ( Srirangam is one) and converted many people to Vaishnavism . 16th-century Meera was one of the most significant poet-sants in the Vaishnava bhakti movement.
Like the Alvars the Saiva Nayanar poets were influential. The _ Tirumurai _, a compilation of hymns by sixty-three Nayanar poets, is still of great importance in South India. Hymns by three of the most prominent poets, Appar (7th century CE), Campantar (7th century) and Sundarar (9th century), were compiled into the _ Tevaram _, the first volumes of the _Tirumurai_. The poets' itinerant lifestyle helped create temple and pilgrimage sites and spread devotion to Shiva. Early Tamil-Siva bhakti poets are quoted the Black Yajurveda . The Alwars and Nayanars were instrumental in propagating the Bhakti tradition. The Bhagavata Purana 's references to the South Indian Alvar saints, along with its emphasis on _bhakti_, have led many scholars to give it South Indian origins, though some scholars question whether this evidence excludes the possibility that _bhakti_ movement had parallel developments in other parts of India.
Scholars state that the _bhakti_ movement focused on the gods Vishnu, Shiva, Shakti and other deities, that developed and spread in India, was in response to the arrival of Islam in India about 8th century CE, and subsequent religious violence . This view is contested by other scholars.
The Bhakti movement swept over east and north India from the fifteenth-century onwards, reaching its zenith between the 15th and 17th century CE. Bhakti poetry and ideas influenced many aspects of Hindu culture, religious and secular, and became an integral part of Indian society. It extended its influence to Sufism , Christianity , and Jainism . Sikhism was founded by Nanak in the 15th century, during the bhakti movement period, and scholars call it a Bhakti sect of Indian traditions.
The movement has traditionally been considered as an influential social reformation in Hinduism, and provided an individual-focused alternative path to spirituality regardless of one's birth caste or gender. Postmodern scholars question this traditional view and whether the Bhakti movement were ever a social reform or rebellion of any kind. They suggest Bhakti movement was a revival, reworking and recontextualization of ancient Vedic traditions.
TYPES AND CLASSIFICATIONS
Main article: Bhakti yoga
The _Bhagavad Gita_, variously dated to have been composed in 5th to 2nd century BCE, introduces bhakti yoga in combination with _karma yoga _ and _jnana yoga _, while the _ Bhagavata Purana _ expands on bhakti yoga, offering nine specific activities for the bhakti yogi. Bhakti in the _Bhagavad Gita_ offered an alternative to two dominant practices of religion at the time: the isolation of the sannyasin and the practice of religious ritual. _ Bhakti Yoga_ is described by Swami Vivekananda as "the path of systematized devotion for the attainment of union with the Absolute". In various chapters, including the twelfth chapter of the _Bhagavad Gita_, Krishna describes _bhakti yoga_ as one of the paths to the highest spiritual attainments. In the sixth chapter, for example, the Gita states the following about bhakti yogin,
The yogin who, established in oneness, Honors Me as abiding in all beings, In whatever way he otherwise acts, Dwells in Me.
He who sees equality in everything, In the image of his own Self, Arjuna, Whether in pleasure or in pain, Is thought to be a supreme yogin.
Of all yogins, He who has merged his inner Self in Me, Honors me, full of faith, Is thought to be the most devoted to Me. — Bhagavad Gita, The Yoga of Meditation, VI.31-VI.32, VI.47
Shandilya and Narada produced two important Bhakti texts, the _ Shandilya Bhakti Sutra_ and _ Narada Bhakti Sutra _. They define devotion, emphasize its importance and superiority, and classify its forms.
According to Ramana Maharishi, states David Frawley, bhakti is a "surrender to the divine with one's heart". It can be practiced as an adjunct to self-inquiry, and in one of four ways:
* Atma-Bhakti: devotion to the one's _atma_ (Supreme Self) * Ishvara-Bhakti: devotion to a formless being (God, Cosmic Lord) * Ishta Devata-Bhakti: devotion to a personal god or goddess * Guru-Bhakti: devotion to Guru
BHAGAVATA PURANA AND NAVARATNAMALIKA
The _Navaratnamalika_ (garland of nine gems), nine forms of _bhakti_ are listed: (1) _śravaṇa_ (listening to ancient texts), (2) _kīrtana_ (praying), (3) _smaraṇa_ (remembering teachings in ancient texts), (4) _pāda-sevana_ (service to the feet), (5) _archana_ (worshiping), (6) _namaskar_ or _vandana_ (bowing to the divine), (7) _dāsya_ (service to the divine), (8) _sākhyatva_ (friendship with the divine), and (9) _ātma-nivedana_ (self-surrender to the divine).
The Bhagavata Purana teaches nine similar facets of bhakti.
Traditional Hinduism speaks of five different _bhāvas _ or "affective essences". In this sense, _bhāvas_ are different attitudes that a devotee takes according to his individual temperament to express his devotion towards God in some form. The different _bhāvas_ are:
* _śānta_, placid love for God; * _dāsya_, the attitude of a servant; * _sakhya_, the attitude of a friend; * _vātsalya_, the attitude of a mother towards her child; * _madhura_, the attitude of a woman towards her lover.
Several saints are known to have practiced these _bhavas_. The nineteenth century mystic, Ramakrishna is said to have practiced these five _bhavas_. The attitude of Hanuman towards lord Rama is considered to be of _dasya bhava_. The attitude of Arjuna and the shepherd boys of Vrindavan towards Krishna is regarded as _sakhya bhava_. The attitude of Radha towards Krishna is regarded as _madhura bhava_. The attitude of Yashoda , who looked after Krishna during his childhood is regarded as _vatsalya bhava_. Caitanya-caritamrta mentions that Mahaprabhu came to distribute the four spiritual sentiments of Vraja loka: dasya, sakhya, vatsalya, and sringara . Sringara is the relationship of the intimate love.
RELATED PRACTICES IN OTHER WORLD RELIGIONS
Devotionalism, similar to _Bhakti_, states Michael Pasquier, has been a common form of religious activity in world religions throughout human history. It is found in Christianity, Islam, Buddhism and Judaism.
Bhakti (called _bhatti_ in Pali language) has been a common practice in Buddhism, where offerings and group prayers are made to images such as wrathful deities , or to the images of the Buddha and the _ Bodhisattvas _, or to both. Karel Werner notes that Bhakti has been a significant practice in Theravada Buddhism, and states, "there can be no doubt that deep devotion or _bhakti / bhatti_ does exist in Buddhism and that it had its beginnings in the earliest days".
According to Sri Lankan scholar Indumathie Karunaratna, the meaning of _bhatti_ changed throughout Buddhist history, however. In early Buddhism , such as in the text Theragāthā , _bhatti_ had the meaning of 'faithful adherence to the religion', and was accompanied with knowledge. In later text tradition, however, the term developed the meaning of an advanced form of emotional devotion. Examples of the latter include the veneration of Buddha Amitabha and those in the _Saddharmapundrarika Sutra _. This changed the meaning of Buddhist devotion to a more person-centered sense, similar to a theist sense used in Hindu texts. This sense of devotion was no longer connected with a belief in a religious system, and had little place for doubt, contradicting the early Buddhist concept of _saddhā_. _Saddhā_ did not exclude reasonable doubt on the spiritual path, and was a step in reaching the final aim of developing wisdom, not an end in itself.
In early Buddhism, states Sanath Nanayakkara, the concept of taking refuge to the Buddha had the meaning of taking the Buddha as an ideal to live by, rather than the later sense of self-surrender. But already in the Commentary to the Abhidhamma text _ Puggalapaññatti _, it is mentioned that the Buddhist devotee should develop his _saddhā_ until it becomes _bhaddi_, a sense not mentioned in earlier texts and probably influenced by the Hindu idea of _bhakti_. There are instances where commentator Buddhaghosa mentions taking refuge in the Buddha in the sense of mere adoration, indicating a historical shift in meaning. Similar developments took place with regard to the term _puja_ (honor) and the role of the Buddha image. In Mahāyāna Buddhism , the doctrine of the trikāya (three bodies) and the devotion towards _Bodhisattvas_ all indicating a shift of emphasis toward devotion as a central concept in later Buddhism.
Devotion is not just a Mahāyāna Buddhist phenomenon, however. According to Winston King, a scholar on Theravāda Buddhism in Myanmar, "warm, personalized, emotional" _bhakti_ has been a part of the Burmese Buddhis t tradition apart from the monastic and lay intellectuals. The Buddha is treasured by the everyday devout Buddhist, just like Catholics treasure Jesus. The orthodox teachers tend to restrain the devotion to the Buddha, but to the devout Buddhist populace, "a very deeply devotional quality" was and remains a part of the actual practice. This is observable, states King, in "multitudes of pagoda worshippers of the Buddha images" and the offerings they make before the image and nowhere else. Another example is the worship of the _Bodhisattvas_ and various deities in Tibetan and other traditions of Buddhism, including the so-called wrathful deities.
Jainism participated in the Bhakti school of medieval India, and has a rich tradition of bhakti literature (_stavan_) though these have been less studied than those of the Hindu tradition. The _Avasyaka sutra_ of Jains includes, among ethical duties for the devotee, the recitation of "hymns of praise to the Tirthankaras" as the second Obligatory Action. It explains this _bhakti_ as one of the means to destroy negative karma. According to Paul Dundas , such textual references to devotional activity suggests that _bhakti_ was a necessary part of Jainism from an early period.
According to Jeffery Long, along with its strong focus on ethics and ascetic practices, the religiosity in Jainism has had a strong tradition of _bhakti_ or devotion just like their Hindu neighbors. The Jain community built ornate temples and prided in public devotion for its fordmakers, saints and teachers. _Abhisekha_, festival prayers, community recitals and _ Murti puja_ (rituals before an image) are examples of integrated bhakti in Jain practice.
"Bhakthi" is also used as a unisex name.
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SUNY Press. pp. 210–212. ISBN 978-0-88706-807-2 . * ^ Karen Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 14-15, 37-38 * ^ KN Tiwari (2009), Comparative Religion, Motilal Banarsidass, ISBN 978-8120802933 , page 31 * ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 15-24 * ^ _A_ _B_ _C_ Paul Carus, _The Monist_ at Google Books , pages 514-515 * ^ DG Mandelbaum (1966), Transcendental and Pragmatic Aspects of Religion, American Anthropologist, 68(5), pages 1174–1191 * ^ DC Scott (1980), Hindu and Christian Bhakti: A Common Human Response to the Sacred, Indian Journal of Theology, 29(1), pages 12-32 * ^ _A_ _B_ _C_ _D_ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 23-24 * ^ _A_ _B_ Lindsay Jones, ed. (2005). _Gale Encyclopedia of Religion_. Volume 2. Thompson Gale. pp. 856–857. ISBN 0-02-865735-7 . * ^ A Mandair (2011), Time and religion-making in modern Sikhism, in _Time, History and the Religious Imaginary in South Asia_ (Editor: Anne Murphy), Routledge, ISBN 978-0415595971 , page 188-190 * ^ Shvetashvatara Upanishad 6.23 Wikisource * ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684 , page 326 * ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 267 * ^ WN Brown (1970), Man in the Universe: Some Continuities in Indian Thought, University of California Press, ISBN 978-0520017498 , pages 38-39 * ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684 , pages 301-304 * ^ Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxii – xlii * ^ Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxiv and xxxvii * ^ "Scholarly consensus today tends to view bhakti as a post-Vedic development that took place primarily in the watershed years of the epics and Puranas." Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , page 17 * ^ Monier Monier-Williams ; Ernst Leumann (1899). _A Sanskrit-English dictionary, etymologically and philologically arranged : with special reference to cognate Indo-European languages_ (new ed.). Oxford: Clarendon. OCLC 152275976 . * ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , page 5 * ^ Singh, R. Raj (2006). _ Bhakti and philosophy_. Lexington Books. p. 28. ISBN 0-7391-1424-7 . * ^ SM Pandey (1965), Mīrābāī and Her Contributions to the Bhakti Movement, History of Religions, Vol. 5, No. 1, pages 54-73 * ^ Olson, Carl (2007). _The many colors of Hinduism: a thematic-historical introduction_. Rutgers University Press . p. 231. ISBN 978-0-8135-4068-9 . * ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 17-18 * ^ Sheridan, Daniel (1986). _The Advaitic Theism of the Bhagavata Purana_. Columbia, Mo: South Asia Books. ISBN 81-208-0179-2 . * ^ van Buitenen, J. A. B (1996). "The Archaism of the Bhāgavata Purāṇa". In S.S Shashi. _Encyclopedia Indica_. Anmol Publications PVT. LTD. pp. 28–45. ISBN 978-81-7041-859-7 . * ^ Note: The earliest arrival dates are contested by scholars. They range from 7th to 9th century, with Muslim traders settling in coastal regions of Indian peninsula, to Muslims seeking asylum in Tamil Nadu, to raids in northwest India by Muhammad bin Qasim . See: Annemarie Schimmel (1997), Islam in the Indian subcontinent, Brill Academic, ISBN 978-9004061170 , pages 3-7; Andre Wink (2004), Al-Hind: the Making of the Indo-Islamic World, Brill Academic Publishers, ISBN 90-04-09249-8 * ^ _A_ _B_ John Stratton Hawley (2015), A Storm of Songs: India and the Idea of the Bhakti Movement, Harvard University Press, ISBN 978-0674187467 , pages 39-61 * ^ _A_ _B_ Karine Schomer and WH McLeod (1987), The Sants: Studies in a Devotional Tradition of India, Motilal Banarsidass, ISBN 978-8120802773 , pages 1-2 * ^ Flood, Gavin D. (2003). _The Blackwell companion to Hinduism_. Wiley-Blackwell . p. 185. ISBN 978-0-631-21535-6 . * ^ W. Owen Cole and Piara Singh Sambhi (1997), A Popular Dictionary of Sikhism: Sikh Religion and Philosophy, Routledge, ISBN 978-0700710485 , page 22 * ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 10-16 * ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903 , pages 15-16 * ^ JD Fowler (2012), The Bhagavad Gita: A Text and Commentary for Students, Sussex Academy Press, ISBN 978-1-84519-520-5 , see Foreword * ^ Minor, Robert Neil (1986). _Modern Indian Interpreters of the Bhagavadgita_. SUNY Press. p. 3. ISBN 978-0-88706-297-1 . * ^ Glucklich, Ariel (2008). _The Strides of Vishnu_. Oxford University Press. p. 104. ISBN 978-0-19-531405-2 . * ^ Bryant, p. 117. * ^ Prentiss, p. 19. * ^ Sundararajan, K. R.; Bithika Mukerji (2003). _Hindu Spirituality_. Motilal Banarsidass. p. 306. ISBN 978-81-208-1937-5 . * ^ Jacobsen, Knut A., ed. (2005). _Theory And Practice of Yoga: Essays in Honour of Gerald James Larson_. Brill Academic Publishers. p. 351. ISBN 90-04-14757-8 . * ^ _A_ _B_ Christopher Key Chapple (Editor) and Winthrop Sargeant (Translator), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, ISBN 978-1438428420 , pages 302-303, 318 * ^ Georg Feuerstein ; Ken Wilber (2002). _The Yoga Tradition_. Motilal Banarsidass. p. 55. ISBN 978-81-208-1923-8 . * ^ Swami Vivekananda (2006). " Bhakti Yoga". In Amiya P Sen. _The indispensable Vivekananda_. Orient Blackswan. p. 212. ISBN 978-81-7824-130-2 . * ^ Bary, William Theodore De; Stephen N Hay (1988). "Hinduism". _Sources of Indian Tradition_. Motilal Banarsidass. p. 330. ISBN 978-81-208-0467-8 . * ^ Frawley 2000 , p. 133. * ^ Vijaya Moorthy (2001), Romance of the Raga, Abhinav, ISBN 978-8170173823 , pages 72-73 * ^ Ellen Koskoff (2013), The Concise Garland Encyclopedia of World Music, Routledge, ISBN 978-0415994040 , pages 992-993 * ^ Haberman, David L. (2001). _Acting as a Way of Salvation_. Motilal Banarsidass Publ. pp. 133–134. ISBN 978-81-208-1794-4 . * ^ _Bhagavata Purana_, 7.5.23-24 * ^ Spivak, Gayatri Chakravorty (December 28, 2007). _Other Asias_. Wiley-Blackwell. p. 197. * ^ _A_ _B_ Allport, Gordon W.; Swami Akhilananda (1999). "Its meaning for the West". _ Hindu Psychology_. Routledge. p. 180. * ^ _A_ _B_ _C_ Isherwood, Christopher (1980). _ Ramakrishna and his disciples_. Vedanta Press. pp. 111–112. ISBN 978-0-87481-037-0 . * ^ Sarma, Subrahmanya (1971). _Essence of Hinduism_. Bharatiya Vidya Bhavan. p. 68. * ^ Sharma, Hari Dutt (1999). _Glory of Spiritual India_. Pustak Mahal. pp. 95–96. ISBN 978-81-223-0439-8 . * ^ Devanand, G.K. _Teaching of Yoga_. APH Publishing. p. 74. * ^ _A_ _B_ _C_ Michael Pasquier (2011), The Encyclopedia of Christian Civilization, Wiley-Blackwell, ISBN 978-1405157629 , See article on _Devotionalism and Devotional Literature_, doi :10.1002/9780470670606.wbecc0417 * ^ L. D. Nelson and Russell R. Dynes (1976), The Impact of Devotionalism and Attendance on Ordinary and Emergency Helping Behavior, Journal for the Scientific Study of Religion, Vol. 15, No. 1, pages 47-59 * ^ GJ Larson, India's Agony Over Religion: Confronting Diversity in Teacher Education, SUNY Press, ISBN 978-0-7914-2411-7 , page 116 * ^ Roxanne Leslie Euben and Muhammad Qasim Zaman (2009), Princeton Readings in Islamist Thought, Princeton University Press, ISBN 978-0691135885 , pages 21-23 * ^ Minoru Kiyota (1985), Tathāgatagarbha Thought: A Basis of Buddhist Devotionalism in East Asia, Japanese Journal of Religious Studies, Vol. 12, No. 2/3, pages 207-231 * ^ Pori Park (2012), Devotionalism Reclaimed: Re-mapping Sacred Geography in Contemporary Korean Buddhism, Journal of Korean Religions, Vol. 3, No. 2, pages 153-171 * ^ Allan Andrews (1993), Lay and Monastic Forms of Pure Land Devotionalism: Typology and History, Numen, Vol. 40, No. 1, pages 16-37 * ^ Anthony M. Stevens-Arroyo (1998), The Evolution of Marian Devotionalism within Christianity and the Ibero-Mediterranean Polity, Journal for the Scientific Study of Religion, Vol. 37, No. 1, pages 50-73 * ^ _A_ _B_ Louise Child (2016). _Tantric Buddhism and Altered States of Consciousness: Durkheim, Emotional Energy and Visions of the Consort_. Routledge. pp. 138–139. ISBN 978-1-317-04677-6 . * ^ Karen Pechelis (2011), The Bloomsbury Companion to Hindu Studies (Editor: Jessica Frazier), Bloomsbury, ISBN 978-1472511515 , pages 109-112 * ^ _A_ _B_ Karunaratna, Indumathie (2000). "Devotion". In Malalasekera, Gunapala Piyasena . _Encyclopaedia of Buddhism_. IV. Government of Ceylon. pp. 435–7. * ^ Nanayakkara 1966 , p. 678. * ^ _A_ _B_ _C_ Nanayakkara 1966 , pp. 679–81. * ^ Nanayakkara 1966 , pp. 680–81. * ^ _A_ _B_ Winston Lee King (1964). _A thousand lives away: Buddhism in contemporary Burma_. Harvard University Press. pp. 173–176. * ^ John Cort, Jains in the World : Religious Values and Ideology in India, Oxford University Press, ISBN , pages 64-68, 86-90, 100-112 * ^ M. Whitney Kelting (2001). _Singing to the Jinas: Jain Laywomen, Mandal Singing, and the Negotiations of Jain Devotion_. Oxford University Press. pp. 87–88. ISBN 978-0-19-803211-3 . * ^ Paul Dundas (2003). _The Jains_. Routledge. pp. 170–171. ISBN 978-0-415-26605-5 . * ^ Jeffery D Long (2013). _Jainism: An Introduction_. I.B.Tauris. pp. 111–114. ISBN 978-0-85771-392-6 . * ^ Sherry Fohr (2015). _Jainism: A Guide for the Perplexed_. Bloomsbury Publishing. pp. 91–102. ISBN 978-1-4742-2755-1 . * ^ Lisa Owen (2012). _Carving Devotion in the Jain Caves at Ellora_. BRILL Academic. pp. xii, 2, 12–13, 117–126. ISBN 90-04-20629-9 .
* Frawley, David (2000), _Vedantic Meditation: Lighting the Flame of Awareness_, North Atlantic Books * Nanayakkara, S. K. (1966), "Bhakti", in Malalasekera, Gunapala Piyasena , _Encyclopaedia of Buddhism_, II, Government of Ceylon
* Swami Chinmayananda , Love Divine – Narada Bhakti Sutra, Chinmaya Publications Trust, Madras, 1970 * Swami Tapasyananda , Bhakti Schools of Vedanta, Sri Ramakrishna Math, Madras, 1990 * A.C. Bhaktivedanta Swami Prabhupada , Srimad Bhagavatam (12 Cantos), The Bhaktivedanta Book Trust,2004 * Steven J. Rosen , _The Yoga of Kirtan: conversations on the Sacred Art of Chanting_ (New York: FOLK Books, 2008)
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