Thank you Kunal! 🙏 That is a very clear explanation of the 4 yogas. It seems that Bhakti yoga may be the surest path to moksha, but it requires faith and that is something that seems innate. Is faith truly something that people are born with or can it be cultivated either through direct mystical experiences or even through something that appeals to the logic like Jnana Yoga? And if faith can be cultivated then is it considered indirect and therefore inferior in some way compared with faith that is innate? Somehow it seems that when one is born with shraddha, it is always better than when one adopts it later in life.
Hi Devanshi - this is a great question. Let’s break it down:
1. Is Bhakti Yoga the surest path to Moksha?
2. Is Bhakti innate or can it be cultivated?
3. If so, how?
4. Is cultivated Bhakti inferior to innate Bhakti?
Let’s go over each question one by one:
1. Is Bhakti Yoga the surest path to Moksha?
No (although I’m sure that strict adherents to Bhakti schools will disagree). All the four Yogas are not only effective in themselves, but are also, in fact, complementary to each other. Additionally, each of them also has shortfalls, which is why practicing them together is the best method. For example, with Bhakti, you need faith, and this can lead to blind dogmatism and a strengthening of the self-other divide. With Jnana, it can lead to obsessive jigyaasaa (seeking new knowledge), and armchair philosophizing rather than practice. With Karma Yoga, it can easily lead to workaholism under the guise of “spirituality”, and with Raja Yoga, obsessiveness with meditation can lead to what is called a “stone Buddha” - solipsistic behaviour and leaving the world behind. Dogmatic adherents of each often claim the faults of others without admitting their own. However, when practiced together, the benefits of each path counteract the shortfalls of the others. Having said this, each of us has a tendency towards one more than the others, and that is perfectly ok. While focusing on one, the Yogi should not completely let go of the others.
2. Is Bhakti innate or can it be cultivated?
Rather than using this framework of “innate” vs. “cultivated”, let’s talk about where Bhakti comes from. Like anything else, Bhakti is the result of tendencies in the mind (samskaaras) that activate in a particular situation. The tendencies, like any tendencies, are simply the result of past causes. Given this, even “innate” Bhakti is, in a sense, cultivated.
3. If so, how to cultivate Bhakti?
This depends on the tendencies in your mind. Broadly speaking, there are three categories of people.
In the first category, the Yogi is already prone to faith. In this case, Bhakti is not difficult. Simply find your ishta-devataa (preferred form of the personal God), and bring the image or name to mind regularly, in addition to the qualities of God (omniscience, omnipresence, love, etc.). Over time, you will find that your love for God is increasing, and that your ability to focus on God increases with it.
In the second category, there are people for whom “God” is only a concept - an idea which sounds great, but is not real to them. For these people, the Bhakti traditions have a whole host of practices that can help to increase the love for God. Here are nine core practices: Sravana (listening to stories about God), Kirtan (singing songs of God), Smaran (remembrance of God and the teachings), Paada-sevana (service to the feet of God), Archana (offerings to, and worship of God), Namaskar (bowing to God), Daasya (acting in the service of God), Saakhyatva (treating God as a friend), and finally Aatma-nivedana (surrending oneself to God).
Finally, you have a class of people for whom the very idea of “God” is subject to scrutiny. Such a person may have heard of the idea of “God”, but to them it is as good as Santa Claus - a matter of faith, with no reason or logic behind it. For this category of people, either svaadhyaay or Raja Yoga (the path of meditation) can help. With svaadhyaay, it is specifically the study of soteriological material from the esoteric schools (e.g. Advaita Vedanta, Sufism, Christian mysticism, the Kabbalah, etc.). Through the study of these materials, the Yogi gets a logical understanding of what “God” is, and, without any faith whatsoever, acquires a knowledge of what God is. Once this knowledge is acquired, “God” is no longer theoretical for them - It is an experience more real than any other. Swami Vivekananda himself fell into this final category of people. He was known to have gone around asking people “have you seen God”, and did not get a satisfactory answer until he met Sri Ramakrishna, who told him, “Yes, even more clearly than I see you now.” There are, of course, stages to this understanding which start with the theoretical and move further into the vivid experience, but all through logic, reasoning, and recognition rather than faith.
Alternatively, with Raja Yoga, as you have pointed out, the direct mystical experience opens the door to Bhakti. But this path also requires some degree of shraddha (conditional faith), since it takes time and practice to have any experience at all.
One last point on this - Bhakti is not simply faith, Bhakti is love. For some people, getting to this love may require faith, but there is a path to love of God without any faith at all.
4. Is cultivated Bhakti inferior to innate Bhakti?
As mentioned in the answer to number 3, above, there is no such thing as innate Bhakti. All Bhakti is, in one sense or another, cultivated. However, for some people, Bhakti comes easier than to others. There is no superior or inferior Bhakti - it is simply a statement of fact. Either there is Bhakti, or there isn’t. And if there is, then it can be in varying degrees. If it is weak, it can be strengthened, but it need not be if that is not your approach to the final destination - Moksha. But with Moksha, Bhakti will automatically come. Even more radically, Bhakti is already there in everyone, disguised as the love of Self. It turns into Bhakti for God when you realize that You are That (TatTvamAsi). You already love God, you just may not know it yet ;)
I hope these answers were satisfying. If not, please don’t hesitate to respond or reach out!
Thank you for that explanation! Yes it makes sense that even what one would consider as “innate” Bhakti is a reflection of tendencies which were at one point cultivated. The point about Bhakti being about more than just faith is also noted — the Hare Krishnas come to mind where you can see the immense amount of faith, love, and intensity in their devotion to god. Thanks again! 🙏
Thank you Kunal! 🙏 That is a very clear explanation of the 4 yogas. It seems that Bhakti yoga may be the surest path to moksha, but it requires faith and that is something that seems innate. Is faith truly something that people are born with or can it be cultivated either through direct mystical experiences or even through something that appeals to the logic like Jnana Yoga? And if faith can be cultivated then is it considered indirect and therefore inferior in some way compared with faith that is innate? Somehow it seems that when one is born with shraddha, it is always better than when one adopts it later in life.
Hi Devanshi - this is a great question. Let’s break it down:
1. Is Bhakti Yoga the surest path to Moksha?
2. Is Bhakti innate or can it be cultivated?
3. If so, how?
4. Is cultivated Bhakti inferior to innate Bhakti?
Let’s go over each question one by one:
1. Is Bhakti Yoga the surest path to Moksha?
No (although I’m sure that strict adherents to Bhakti schools will disagree). All the four Yogas are not only effective in themselves, but are also, in fact, complementary to each other. Additionally, each of them also has shortfalls, which is why practicing them together is the best method. For example, with Bhakti, you need faith, and this can lead to blind dogmatism and a strengthening of the self-other divide. With Jnana, it can lead to obsessive jigyaasaa (seeking new knowledge), and armchair philosophizing rather than practice. With Karma Yoga, it can easily lead to workaholism under the guise of “spirituality”, and with Raja Yoga, obsessiveness with meditation can lead to what is called a “stone Buddha” - solipsistic behaviour and leaving the world behind. Dogmatic adherents of each often claim the faults of others without admitting their own. However, when practiced together, the benefits of each path counteract the shortfalls of the others. Having said this, each of us has a tendency towards one more than the others, and that is perfectly ok. While focusing on one, the Yogi should not completely let go of the others.
2. Is Bhakti innate or can it be cultivated?
Rather than using this framework of “innate” vs. “cultivated”, let’s talk about where Bhakti comes from. Like anything else, Bhakti is the result of tendencies in the mind (samskaaras) that activate in a particular situation. The tendencies, like any tendencies, are simply the result of past causes. Given this, even “innate” Bhakti is, in a sense, cultivated.
3. If so, how to cultivate Bhakti?
This depends on the tendencies in your mind. Broadly speaking, there are three categories of people.
In the first category, the Yogi is already prone to faith. In this case, Bhakti is not difficult. Simply find your ishta-devataa (preferred form of the personal God), and bring the image or name to mind regularly, in addition to the qualities of God (omniscience, omnipresence, love, etc.). Over time, you will find that your love for God is increasing, and that your ability to focus on God increases with it.
In the second category, there are people for whom “God” is only a concept - an idea which sounds great, but is not real to them. For these people, the Bhakti traditions have a whole host of practices that can help to increase the love for God. Here are nine core practices: Sravana (listening to stories about God), Kirtan (singing songs of God), Smaran (remembrance of God and the teachings), Paada-sevana (service to the feet of God), Archana (offerings to, and worship of God), Namaskar (bowing to God), Daasya (acting in the service of God), Saakhyatva (treating God as a friend), and finally Aatma-nivedana (surrending oneself to God).
Finally, you have a class of people for whom the very idea of “God” is subject to scrutiny. Such a person may have heard of the idea of “God”, but to them it is as good as Santa Claus - a matter of faith, with no reason or logic behind it. For this category of people, either svaadhyaay or Raja Yoga (the path of meditation) can help. With svaadhyaay, it is specifically the study of soteriological material from the esoteric schools (e.g. Advaita Vedanta, Sufism, Christian mysticism, the Kabbalah, etc.). Through the study of these materials, the Yogi gets a logical understanding of what “God” is, and, without any faith whatsoever, acquires a knowledge of what God is. Once this knowledge is acquired, “God” is no longer theoretical for them - It is an experience more real than any other. Swami Vivekananda himself fell into this final category of people. He was known to have gone around asking people “have you seen God”, and did not get a satisfactory answer until he met Sri Ramakrishna, who told him, “Yes, even more clearly than I see you now.” There are, of course, stages to this understanding which start with the theoretical and move further into the vivid experience, but all through logic, reasoning, and recognition rather than faith.
Alternatively, with Raja Yoga, as you have pointed out, the direct mystical experience opens the door to Bhakti. But this path also requires some degree of shraddha (conditional faith), since it takes time and practice to have any experience at all.
One last point on this - Bhakti is not simply faith, Bhakti is love. For some people, getting to this love may require faith, but there is a path to love of God without any faith at all.
4. Is cultivated Bhakti inferior to innate Bhakti?
As mentioned in the answer to number 3, above, there is no such thing as innate Bhakti. All Bhakti is, in one sense or another, cultivated. However, for some people, Bhakti comes easier than to others. There is no superior or inferior Bhakti - it is simply a statement of fact. Either there is Bhakti, or there isn’t. And if there is, then it can be in varying degrees. If it is weak, it can be strengthened, but it need not be if that is not your approach to the final destination - Moksha. But with Moksha, Bhakti will automatically come. Even more radically, Bhakti is already there in everyone, disguised as the love of Self. It turns into Bhakti for God when you realize that You are That (TatTvamAsi). You already love God, you just may not know it yet ;)
I hope these answers were satisfying. If not, please don’t hesitate to respond or reach out!
🙏🏽
Kunal
Thank you for that explanation! Yes it makes sense that even what one would consider as “innate” Bhakti is a reflection of tendencies which were at one point cultivated. The point about Bhakti being about more than just faith is also noted — the Hare Krishnas come to mind where you can see the immense amount of faith, love, and intensity in their devotion to god. Thanks again! 🙏