Difference between revisions of "Bhava"
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| − | The term '''[[bhāva]]''' (Skt. भाव, status of being, a subjective becoming, states of [[Mind]], from भू bhū, to become) is often translated as [[Feeling]], [[emotion]], [[mood]], devotional state of [[Mind]]. | + | The term '''[[bhāva]]''' (Skt. [[भाव]], status of [[being]], a subjective [[becoming]], states of [[Mind]], from भू bhū, to become) is often translated as [[Feeling]], [[emotion]], [[mood]], devotional state of [[Mind]]. |
| − | [[Bhava]]: Becoming. | + | [[Bhava]]: [[Becoming]]. |
| − | States of being that develop first in the [[Mind]] and can then be experienced as internal worlds and/or as worlds on an external level. | + | States of [[being]] that develop first in the [[Mind]] and can then be [[experienced]] as internal [[worlds]] and/or as [[worlds]] on an external level. |
| − | There are three levels of becoming: on the sensual level, the level of [[Form]], and the level of formlessness. | + | There are three levels of [[becoming]]: on the sensual level, the level of [[Form]], and the level of [[formlessness]]. |
| − | In [[Buddhist]] [[Thought]], [[bhāva]] denotes the continuity of [[Life]] and [[Death]], including [[Reincarnation]], and the maturation arising therefrom. In the [[Bhakti]] [[traditions]], [[bhāva]] denotes the mood of ecstasy, [[self]]-surrender, and channelling of [[emotional]] energies that is induced by the maturation of devotion to one's [[ishtadeva]] (object of devotion). | + | In [[Buddhist]] [[Thought]], [[bhāva]] denotes the continuity of [[Life]] and [[Death]], including [[Reincarnation]], and the maturation arising therefrom. In the [[Bhakti]] [[traditions]], [[bhāva]] denotes the mood of ecstasy, [[self]]-surrender, and channelling of [[emotional]] energies that is induced by the maturation of devotion to one's [[ishtadeva]] ([[object]] of devotion). |
[[File:Bhava-chakra.jpg|thumb|250px|]] | [[File:Bhava-chakra.jpg|thumb|250px|]] | ||
==In [[Buddhism]]== | ==In [[Buddhism]]== | ||
| − | In [[Buddhism]], [[bhāva]] is the continuity of [[Life]] and [[Death]], conditioned upon "grasping" ([[Upādāna]]), the [[desire]] for further [[Life]] and [[sensation]]. This [[bhāva]] is the condition for the arising of living beings in particular forms, through the process of birth ([[Jāti]]). | + | In [[Buddhism]], [[bhāva]] is the continuity of [[Life]] and [[Death]], [[conditioned]] upon "[[grasping]]" ([[Upādāna]]), the [[desire]] for further [[Life]] and [[sensation]]. This [[bhāva]] is the [[condition]] for the arising of [[living beings]] in particular forms, through the process of [[birth]] ([[Jāti]]). |
[[Bhāva]] is listed as the tenth of the [[Twelve Nidānas]], the links in the cycle of [[Pratītyasamutpāda]] or [[Dependent origination]]. | [[Bhāva]] is listed as the tenth of the [[Twelve Nidānas]], the links in the cycle of [[Pratītyasamutpāda]] or [[Dependent origination]]. | ||
| − | In the [[Jātakas]], in which [[The Buddha]] didactically reminds various followers of experiences they shared with him in a past [[Life]], the hearers are said not to remember them due to [[bhāva]], i.e. to having been reborn. | + | In the [[Jātakas]], in which [[The Buddha]] didactically reminds various followers of [[experiences]] they shared with him in a past [[Life]], the hearers are said not to remember them due to [[bhāva]], i.e. to having been [[reborn]]. |
==In [[Bhakti]] traditions== | ==In [[Bhakti]] traditions== | ||
| − | Swami Sivananda stated that [[bhava]] means [[Mental]] attitude or [[Mental]] disposition. He explains [[bhava]] as an "internal [[Feeling]]". For the [[bhakta]] (भक्त, devotee), [[bhāva]] is the fruit of devotion to one's [[ishtadeva]], which culminates in [[bhāvasamādhi]] In {{Wiki|bhaktiyoga}} (work of devotion), "[[bhāva]] is neither controlled nor suppressed, but is transformed into devotion and channelled to the [[Lord]]." This channeling may be pursued by means of devotional practices found to evoke and develop [[bhāva]]. Such devotional practices are not themselves essential: how and whether to practice them is [[Thought]] to depend on the temperament of the bhakta. | + | Swami Sivananda stated that [[bhava]] means [[Mental]] [[attitude]] or [[Mental]] disposition. He explains [[bhava]] as an "internal [[Feeling]]". For the [[bhakta]] (भक्त, devotee), [[bhāva]] is the fruit of devotion to one's [[ishtadeva]], which culminates in [[bhāvasamādhi]] In {{Wiki|bhaktiyoga}} (work of devotion), "[[bhāva]] is neither controlled nor suppressed, but is transformed into devotion and channelled to the [[Lord]]." This channeling may be pursued by means of devotional practices found to evoke and develop [[bhāva]]. Such devotional practices are not themselves [[essential]]: how and whether to practice them is [[Thought]] to depend on the {{Wiki|temperament}} of the bhakta. |
| − | Swami Sivananda identified three kinds of bhava - sattvic, rajasic and tamasic. Which predominates in a person depends on their own nature, but sattvic bhava is "Divine bhava" or pure bhava (Suddha bhava). This bhava can be developed by proper practice just like any other faculty of the [[Mind]] like will [[Power]] or memory. | + | Swami Sivananda identified three kinds of [[bhava]] - sattvic, rajasic and tamasic. Which predominates in a [[person]] depends on their own nature, but sattvic [[bhava]] is "Divine [[bhava]]" or pure [[bhava]] (Suddha [[bhava]]). This [[bhava]] can be developed by proper practice just like any other faculty of the [[Mind]] like will [[Power]] or [[memory]]. |
| − | Shiva Rudra Balayogi explains that there are three stages of bhava. Where there is violent movement or a state of [[Mind]] lacking peace generally it is to be considered the lowest [[Form]] of bhava - bhava udreka. Higher than that is bhava unmathatta which is like the "intoxication or ecstasy" but does not involve any violent movements. Bhava [[Samadhi]] is the highest [[Form]] when the [[Mind]] recedes and one becomes totally non-violent and quiet. In bhava [[Samadhi]] the [[Mind]] recedes and becomes purified. He explains that it is transformational causing a change in attitude as one gains greater consideration for others and become more broad-minded. | + | {{Wiki|Shiva}} Rudra Balayogi explains that there are three stages of [[bhava]]. Where there is violent movement or a state of [[Mind]] lacking [[peace]] generally it is to be considered the lowest [[Form]] of [[bhava]] - [[bhava]] udreka. Higher than that is [[bhava]] unmathatta which is like the "[[intoxication]] or ecstasy" but does not involve any violent movements. [[Bhava]] [[Samadhi]] is the highest [[Form]] when the [[Mind]] recedes and one becomes totally non-violent and quiet. In [[bhava]] [[Samadhi]] the [[Mind]] recedes and becomes [[purified]]. He explains that it is transformational causing a [[change]] in [[attitude]] as one gains greater [[consideration]] for others and become more broad-minded. |
| − | Shivabalayogi described bhāva as follows: | + | Shivabalayogi described [[bhāva]] as follows: |
| − | : "Everyone is in some sort of bhāva of the [[Guru]] because of their [[Attachment]] to the [[Guru]]. The [[Mind]]'s [[Attachment]] and devotion is the true bhāva." | + | : "Everyone is in some sort of [[bhāva]] of the [[Guru]] because of their [[Attachment]] to the [[Guru]]. The [[Mind]]'s [[Attachment]] and devotion is the true [[bhāva]]." |
| − | Once the bhāva of the devotee fully matures, the [[Mind]]'s emotional energies converge into bhāvasamādhi, a state of [[Consciousness]] in which the [[Mind]] becomes still in single-pointed [[Concentration]] upon the object of devotion. | + | Once the [[bhāva]] of the devotee fully matures, the [[Mind]]'s [[emotional]] energies converge into bhāvasamādhi, a state of [[Consciousness]] in which the [[Mind]] becomes still in [[single-pointed]] [[Concentration]] upon the [[object]] of devotion. |
| − | One may speak of bhāvas plural, often glossed as devotional attitudes. A traditional reckoning of ideal bhāvas, as exemplified in the Hindu scriptures, is as follows: | + | One may speak of bhāvas plural, often glossed as devotional attitudes. A [[traditional]] reckoning of ideal bhāvas, as exemplified in the [[Hindu]] scriptures, is as follows: |
| − | * śāntabhāva, the calm, peaceful, gentle or saintly attitude adopted by the ancient Rishis | + | * śāntabhāva, the [[calm]], [[peaceful]], gentle or saintly [[attitude]] adopted by the ancient Rishis |
| − | * dāsyabhāva, the attitude of a servant towards his master, exemplified by Hanuman | + | * dāsyabhāva, the [[attitude]] of a servant towards his [[master]], exemplified by Hanuman |
| − | * sakhyabhāva, the attitude of a friend as exemplified by Arjuna and Uddhava towards Krishna | + | * sakhyabhāva, the [[attitude]] of a friend as exemplified by Arjuna and Uddhava towards Krishna |
| − | * vātsalyabhāva, the attitude of a mother towards her child as exemplified by Kausalya towards Rama and of Yasoda towards Krishna | + | * vātsalyabhāva, the [[attitude]] of a mother towards her child as exemplified by Kausalya towards Rama and of Yasoda towards Krishna |
| − | * madhurabhāva (or kantabhava), the attitude of a woman in [[Love]] as exemplified by Radha and Mirabai toward Krishna | + | * madhurabhāva (or kantabhava), the [[attitude]] of a woman in [[Love]] as exemplified by Radha and Mirabai toward Krishna |
| − | * tanmayabhava, the attitude that the [[Lord]] is present everywhere. | + | * tanmayabhava, the [[attitude]] that the [[Lord]] is present everywhere. |
| − | Ramakrishna Paramahansa stated that real bhava means establishing a relationship with the Divine and maintaining it brightly in our [[Consciousness]] at all times, "whether eating, drinking, sitting or sleeping." | + | Ramakrishna Paramahansa stated that real [[bhava]] means establishing a relationship with the Divine and maintaining it brightly in our [[Consciousness]] at all times, "whether eating, drinking, sitting or [[sleeping]]." |
==Sources== | ==Sources== | ||
| − | *Swami Devananda, [[Meditation]] and Mantras. Motilal Banarsidass 1978 | + | *Swami Devananda, [[Meditation]] and [[Mantras]]. Motilal Banarsidass 1978 |
| − | *Swami Nikhilananda, Vivekananda: The Yogas and Other Works. Ramakrishna-Vivekananda Center 1953 | + | *Swami Nikhilananda, Vivekananda: The [[Yogas]] and Other Works. Ramakrishna-Vivekananda Center 1953 |
*Bruce Young, [[Guru]]-[[Disciple]]. | *Bruce Young, [[Guru]]-[[Disciple]]. | ||
| − | *Swami Saradananda, Shri Ramakrishna: The Great Master. ([[India]], Madras, 1952) | + | *Swami Saradananda, Shri Ramakrishna: The [[Great Master]]. ([[India]], Madras, 1952) |
*Swami Sivananda, www.sivanandaonline.org | *Swami Sivananda, www.sivanandaonline.org | ||
| − | *Shri Shiva Rudra Balayogi The [[Path]] Supreme 2010 | + | *Shri {{Wiki|Shiva}} Rudra Balayogi The [[Path]] Supreme 2010 |
{{W}} | {{W}} | ||
Revision as of 14:22, 24 August 2013
The term bhāva (Skt. भाव, status of being, a subjective becoming, states of Mind, from भू bhū, to become) is often translated as Feeling, emotion, mood, devotional state of Mind.
States of being that develop first in the Mind and can then be experienced as internal worlds and/or as worlds on an external level. There are three levels of becoming: on the sensual level, the level of Form, and the level of formlessness. In Buddhist Thought, bhāva denotes the continuity of Life and Death, including Reincarnation, and the maturation arising therefrom. In the Bhakti traditions, bhāva denotes the mood of ecstasy, self-surrender, and channelling of emotional energies that is induced by the maturation of devotion to one's ishtadeva (object of devotion).
In Buddhism
In Buddhism, bhāva is the continuity of Life and Death, conditioned upon "grasping" (Upādāna), the desire for further Life and sensation. This bhāva is the condition for the arising of living beings in particular forms, through the process of birth (Jāti).
Bhāva is listed as the tenth of the Twelve Nidānas, the links in the cycle of Pratītyasamutpāda or Dependent origination.
In the Jātakas, in which The Buddha didactically reminds various followers of experiences they shared with him in a past Life, the hearers are said not to remember them due to bhāva, i.e. to having been reborn.
In Bhakti traditions
Swami Sivananda stated that bhava means Mental attitude or Mental disposition. He explains bhava as an "internal Feeling". For the bhakta (भक्त, devotee), bhāva is the fruit of devotion to one's ishtadeva, which culminates in bhāvasamādhi In bhaktiyoga (work of devotion), "bhāva is neither controlled nor suppressed, but is transformed into devotion and channelled to the Lord." This channeling may be pursued by means of devotional practices found to evoke and develop bhāva. Such devotional practices are not themselves essential: how and whether to practice them is Thought to depend on the temperament of the bhakta.
Swami Sivananda identified three kinds of bhava - sattvic, rajasic and tamasic. Which predominates in a person depends on their own nature, but sattvic bhava is "Divine bhava" or pure bhava (Suddha bhava). This bhava can be developed by proper practice just like any other faculty of the Mind like will Power or memory.
Shiva Rudra Balayogi explains that there are three stages of bhava. Where there is violent movement or a state of Mind lacking peace generally it is to be considered the lowest Form of bhava - bhava udreka. Higher than that is bhava unmathatta which is like the "intoxication or ecstasy" but does not involve any violent movements. Bhava Samadhi is the highest Form when the Mind recedes and one becomes totally non-violent and quiet. In bhava Samadhi the Mind recedes and becomes purified. He explains that it is transformational causing a change in attitude as one gains greater consideration for others and become more broad-minded.
Shivabalayogi described bhāva as follows:
- "Everyone is in some sort of bhāva of the Guru because of their Attachment to the Guru. The Mind's Attachment and devotion is the true bhāva."
Once the bhāva of the devotee fully matures, the Mind's emotional energies converge into bhāvasamādhi, a state of Consciousness in which the Mind becomes still in single-pointed Concentration upon the object of devotion.
One may speak of bhāvas plural, often glossed as devotional attitudes. A traditional reckoning of ideal bhāvas, as exemplified in the Hindu scriptures, is as follows:
- śāntabhāva, the calm, peaceful, gentle or saintly attitude adopted by the ancient Rishis
- dāsyabhāva, the attitude of a servant towards his master, exemplified by Hanuman
- sakhyabhāva, the attitude of a friend as exemplified by Arjuna and Uddhava towards Krishna
- vātsalyabhāva, the attitude of a mother towards her child as exemplified by Kausalya towards Rama and of Yasoda towards Krishna
- madhurabhāva (or kantabhava), the attitude of a woman in Love as exemplified by Radha and Mirabai toward Krishna
- tanmayabhava, the attitude that the Lord is present everywhere.
Ramakrishna Paramahansa stated that real bhava means establishing a relationship with the Divine and maintaining it brightly in our Consciousness at all times, "whether eating, drinking, sitting or sleeping."
Sources
- Swami Devananda, Meditation and Mantras. Motilal Banarsidass 1978
- Swami Nikhilananda, Vivekananda: The Yogas and Other Works. Ramakrishna-Vivekananda Center 1953
- Bruce Young, Guru-Disciple.
- Swami Saradananda, Shri Ramakrishna: The Great Master. (India, Madras, 1952)
- Swami Sivananda, www.sivanandaonline.org
- Shri Shiva Rudra Balayogi The Path Supreme 2010
