The Significance Of Prem Bhakti And Love For The Beloved

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The Pir states that the heart is the seat of loving devotion. The implied meaning here is that the heart of one smitten by prem pīḍā (pangs of love) and lāy (intense desire) eventually becomes the repository of prem bhakti or loving devotion for the Lord. The intensity of prem bhakti engulfs the a(n)tar (inner self), leading to a fixation and passion for the Beloved. In this state of loving devotion, the Pir advises his followers to remember the Beloved at all times.

The word bhagtī, used in the above verse is same as the Sanskrit word bhakti. Bhakti means ‘devotion’, ‘adoration’, ‘worship’. Bhakti is not about blind love - rather, it is about being blind in love. The relationship between prem and bhakti is similar to the relationship
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The rise of prem bhakti does not put an end to prem pīḍā. The pīḍā (pain) of love lives on as an integral component of bhakti (devotion).

It would be wrong to assume that a bhakt (devotee) is a simpleton, who has no knowledge and understanding of Faith. Nothing could be farther from the truth because a true bhakt is one who has sound knowledge and understanding of the Greatness of the Lord. It is through this knowledge that he realizes that his true honour lies in being the slave or a devotee (bhakt) of the Lord. When this knowledge blends with love, then bhakti, in the form of devotional actions and worship, is born. Devoid of vanity about his knowledge, a bhakt allows that knowledge to act as a fuel that intensifies the fire of Love for the Beloved. As the fire of love for the Beloved rages fiercely and relentlessly, crushing his ego and consuming his Reason, he dons the ornament of humility and worships the Lord, not to show others, but solely and purely out of
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Constant practice of dhikr-e-khafī leads to fikr (meditation, contemplation, reflection). As a lover of God, gets deeper and deeper into dhikr-e-khafī, he reaches a state of rapt concentration, totally consumed by the dhikr. In this state, he does not have to make a conscious effort to invoke the Name of the Lord. Instead, the dhikr or jāp becomes, so to speak, automatic. In this state, the dhākir (invoker) becomes oblivious to his surroundings. His sensory organs become numb and do not respond to any external stimuli. This is the state of fikr, which the Pir alludes to in the last two

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