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Various methodologies in bhaktibhava

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Although we simply say bakti as a whole part, there are a lot of ways to express this. The chief three are


Dasa marga is being the servant of god and his devotees. Almost all the bhagavadhothamas come under this category. They serve to the devotees to the extreme and never think of the benefits. These dasamargis consider swami as their lover and get bound with him. (Andal, Meera, even Appar).

Saha marga is treating god as a friend. Here, we can share anything with the god and the distance between god and sadhaka is reduced a lot. In Vaishnavism, Vibishana, Akrura, Kusela, Arjuna all can be taken as an example for this.

Satputra marga is considering god as a father. Here, total surrender is important although we can demand like a child. Here a relationship is developed between god and sadhaka, which makes the sadhaka to hold firm on the god. It can be taken Vice-versa too. Treating god as your child (Kururamma is the best example).

In saivism, the "Thevaram padia moovar" (APPAR, SAMBANDAR, and SUNDARAR) are considered as perfect examples for these 3 margas- DASA- APPAR; SAHA- SUNDARAR; and SATPUTRA- SAMBANDAR. Their stories are very clear that how they approached god. Even sundarar is called as "Vanthondar" as he even fights with god.

The Dasa marga is satvic in nature (always remembering god and serving others); the satputra marga being thamasic (expecting god's help for everything) and saha marga, the rajasic (ordering the god for every thing).


In saivism, we can see one more thing also related to this,

1. If the bakthi has been shown by a single person, shri shiva came and offer his darshan to him as single (KANNAPPA NAYANAR)

2. If the bhakti has been shown by a couple, swami will appear before them as UMA MAHESWARA (Thiruneelaganda nayanar and his wife)

3. If the bhakti has been done by a whole family, swami will also appear with his family (SIRUTHONDA NAYANAR); Where, for siruthondar, sandana nangai (a servant maid) helped in attaining eswara dharshan, so swami too came along with chandikeswara (his own servant).

Thus, eswara reciprocates the bhakti accordingly.


my response to quotes in blue

Although we simply say bakti as a whole part, there are a lot of ways to express this. The chief three are


Tumhi ho maata, pitaa tumhi ho

Tumi ho bandhu, sakha tumi ho... (in hindi)

(You are the mother, you are the father,

you are the relative, you are the friend...)



pattruka pattatraan pattrinai

appattrinai patruka patru vidarka... (Thirukkural)


For the real Bhakta, God himself becomes dasa.

Compare the Avatars of Sri Rama and Sri Krishna, and the relationship of Rama-Lakshmana and Krishna -Balarama.

Bhakti does not distinguish. Real Bhakta may even complain scold etec. How did Melpathur Narayana bhattathiri appeal to Guruvaayoorappa?

Agre pasyaami .........

Navatipraayopitam ..........

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Rama and lakshmana; krishna and balarama. Whether rama served to lakshmana? or krishna served to balarama???.
Bhakti never distinguish and I have not intended anywhere like that. The ways of bhakti alone differs.

Real bhaktha if he complains, he will comes under the saha marga...

Also, if god comes as your dasa, that is what called as saha marga...

You have shown the example of bhathadri; If you take example of "Sabari", how long she waits, how many laughed with her acts; can you say anywhere that she scolded her swami??? So certianly she cannot be compared with bhathadri. At the same time, both are bhaktas only.

The ways differ, never the daya of swami differs. What I insisted here is swami acts accordingly like the bhakti of the sadhaka. Thats all.

So, I said to just follow a way. Very many persons in today's lifestyle are scolding swami for each and every thing. Can I include all of them under saha marga then??? or can I include them in bhakthas list???

Greetings sir
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