Purpose of this page: This page presents the classical ninefold classification of bhakti as stated in the Śrīmad Bhāgavata Purāṇa. It records the primary Sanskrit, the traditional exemplars associated with each approach, and the underlying principle that different temperaments require different entry points into the same goal.
‘Nava’ means nine, and ‘vidha’ means approach; when read as a whole it means nine approaches of Bhakti to reach Ishwara (īśvara). Why nine, why not just one? Before we dive into the ‘why’ let us make sure we understand what Bhakti is? Bhakti has no simple definition so please explore the concept of Bhakti and its fundamentals as explained by Sanātana Ḍharma (Hinduism) literature on this portal.
1. The primary statement
In the Seventh Canto of the Śrīmad Bhāgavata Purāṇa, Prahlāda addresses his father Hiraṇyakaśipu and enumerates nine distinct processes of devotion:
श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥इति पुंसाऽर्पिता विष्णौ भक्तिश्चेन्नवलक्षणा ।क्रियेत भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥
Translation (representative):
Hearing about Viṣṇu, chanting His glories, remembering Him, serving His feet, worshipping Him, offering salutations, serving as a servant, relating as a friend, and complete self-surrender — these nine characteristics constitute bhakti when offered to Viṣṇu. One who performs them directly unto the Lord, I consider to have learned the highest knowledge. ~(Bhāgavata Purāṇa 7.5.23–24)(Bhāgavata Purāṇa 7.5.23–24)
The verse is spoken by Prahlāda as the essence of what he regards as true learning. The nine processes are therefore not a later schematic invention; they stand as a primary textual classification within the Bhāgavata tradition.
2. Why nine, why not just one?
Creation and reality accommodate all, or rather, numerous possibilities of thoughts and approaches. Everyone is different in their mental propensities, temperament influenced by the guṇa of Prakṛti, saṃskāra, and vāsanā. If there was one specific approach to devotion, then every individual’s psyche would fit in that specific approach; or one would try to follow that approach. When we get some templates and borrowed vocabulary from other societies, and squeeze the vast Sanātana Ḍharma literature/culture, we are bound to find a siddhānta (regimen) that fits into that template. Does that limit Sanātana Ḍharma to that specific template? The profound composition of Patañjali’s Yoga Sutra, translated by I.K Taimni says:
“A system which is meant to sub-serve the spiritual needs of different types of individuals living in different ages and with different possibilities and capacities could never prove very useful and could not withstand the ravages of time if it demanded adherence to a rigid and uniform course of discipline. The value of Patanjali’s system of Yoga lies in its elasticity and the capacity to sub-serve the needs of different types of individuals”
(I.K.Taimni. 1975)
The text and the broader tradition recognise that human temperaments differ. Guṇa, saṃskāra and vāsanā shape the natural inclination of each person. A single rigid method would exclude many. The nine approaches provide distinct doors through which different psychological dispositions can enter the same orientation toward Īśvara.
Also, there are only nine digits mathematically and every other number is constructed with these nine digits. Śūnyatā (zero) as per Shastra (Śāstra) does not mean ‘nothing’, it means whole, but its a negative connotation to purnam (whole). So, anything that goes into Śūnyatā becomes Śūnyatā, and everything that exists came out of Śūnyatā. Hence, when we assimilate any combination of these nine approaches of bhakti within us as one, we become one with the whole. When we realize the ONE (who is īśvara) through bhakti, the notion ‘I’ ceases to exist and we dissolve (laya) into Iśvara; and since He is everything or Vishvam (viśvām), we become one with viśvām. Today we walk this reality as an independent being, forgetting the māyā that creates ahaṃkāra (self-identity). This is the reason why Śrī Viṣṇu Sahastranama Stotram starts with the title ‘viśvām’ and every other title in it is but a flavor or its synonym.
In Śrīmad Bhagavātam (Śrīmad Bhagavāta Purana) Mahamuni Narada tells Pandavas how differently Sri Krishna (Kṛṣṇa) is worshiped. Mahamuni Narada says Maharśi (sages) reach out to Śrī Kṛṣṇa with respect and devotion, Pandavas show their affection as a relative and as a friend, Gopikas try to reach Him with love and Kama, Sishupala constantly invites His attention by cursing Him out of hate and enmity; through different approaches, all reach Śrī Kṛṣṇa. Paundraka (also known as Srigala Vasudeva), another king during the Dwapara Yuga, also hated Śrī Kṛṣṇa; rather than saying hated, he mostly wanted to be like Him, he desired to dress, walk and talk like Śrī Kṛṣṇa. He believed himself to be the incarnation of Vasudeva (Sri Mahā Viṣṇu). He mimiced Śrī Kṛṣṇa’s appearance and His gestures, and so constantly discussed Him with his staff and others. In a way, he was jealous of Śrī Kṛṣṇa and so wanted only himself to exist. When he went to war with Śrī Kṛṣṇa, even before they could fight, Śrī Kṛṣṇa burst into laughter and instead of fighting, He dissolved Paundraka’s physical form and unified him with Himself. In a separate version of the same story, Srigala Vasudeva was not a trained warrior and so was unable to battle Śrī Kṛṣṇa. He did amuse Śrī Kṛṣṇa with vain attempts but was eventually defeated. By behaving like and constantly thinking about Śrī Kṛṣṇa, in the end, he became one with Śrī Kṛṣṇa. (Sadhguru Jaggi Vasudev. 2018)
The message in the above examples is ‘all paths lead to one Iśvara’. No matter which path, destiny is the same; however, there are some paths that are considered preferable. Bhakti is one such path, wherein there are nine approaches.
3. What are the different types of approaches to foster bhakti (devotion)?
With traditional exemplars
There exist nine approaches as explained in Śrīmad Bhagavātam canto 7, chapter 5, and sloka 23:
‘श्रवणं कीर्तनं विश्नोह स्मरणं पादसेवनं
अर्चनं वन्दनं दास्यां सकयं आत्मनिवेदनं’‘sravanam kirtanam visnoh smaranam pada-sevanam
archnam vandanam daasyam sakyam atma-nivedanam’
Shravanam (Śravaṇam): Immersion in accounts of Īśvara’s form, qualities, actions and manifestations. Meaning, to dissolve oneself into listening to the accounts of īśvara, His forms, actions, manifestations, appearance, and more. The icon for such an approach was King Parikshit, the last descendant and grandson of the Pandavas. It was to him that Rishi Shuka:brahmā (Son of Vedā Vyāsa) narrated Śrīmad Bhagavātam.
Kirtanam (Kīrtanam):
Vocal or poetic glorification of Īśvara. Rishi Shuka:brahmā, son of Vyāsa, and the narrator of Śrīmad Bhagavātam became an exemplar for this approach. In this approach one constantly chants and narrates īśvara’s accounts. It can be poetic or descriptive or both.
Smaranam (Smaraṇam): This approach is to constantly dwell in the thoughts of īśvara, with constant recollection of Īśvara’s presence, form and deeds. King Prahlada is the quintessence of this approach. Prahlada saw Śrī Mahā Viṣṇu everywhere and in everything; anything he saw or felt made him think about Śrī Mahā Viṣṇu.
Daasyam: Daasyam means to be in total servitude to īśvara. Servitude might sound negative but the meaning is to be totally servile to īśvara and submit oneself to Him. As Sadhguru profoundly says “to have no will of our own”. Its complete willingness, setting aside independent will. Hanumān, whose strength and wisdom remain yoked to the service of Rāma and Sītā reached the summit for such humbleness and servility is Hanuman. His strength and wisdom is unparalleled, yet he was humble and servile to Śrī Rama and Devi Sita. No wonder He is one among the seven Chiranjeevi (the seven immortals) and on His way to becoming the next Brahmā.
Archanam: Formal worship with names, offerings and recollection of the significance of each title or form.This is a constant interaction with a deity with various titles/names of īśvara, recollecting their significance and the feats/acts leading to those titles. The icon for this approach is Pṛthu Maharaj,
remembered for his systematic worship. He one of the many incarnations and manifestations of Sri Mahā Viṣṇu, from whom Earth got the name Pṛthivī.
Vandanam: Vandanam is a salutation to īśvara. Akrura (minister of King Kamsa), who was ordered by Kamsa to bring Śrī Kṛṣṇa and Balram to him, is considered an epitome for his Vandanam. Kindly read the topic of Namaskar to further explore its significance. His devotion is expressed through profound salutation upon meeting Kṛṣṇa and Balarāma.
Sakhyam: Relating to Īśvara in the mode of intimate friendship. Arjuna, before the Śrīmad Bhagavād Gita upadesha (dialog) at the beginning of the Maha Kuru:kshetra war, was very close to Śrī Kṛṣṇa as a friend; they shared so much frankness with each other. After understanding His supremacy, Arjuna urged Śrī Kṛṣṇa to forgive him for the liberty he took towards Śrī Kṛṣṇa – similar to a young child towards one’s father. It is in this dialog between Śrī Kṛṣṇa and Partha (Arjuna) that Bhakti Yoga (one of four classifications of yoga) was explained. Arjuna, whose relationship with Kṛṣṇa begins in frank companionship before deepening into recognition of supremacy.
Atma-Nivedanam: Offering of the entire self — body, mind and will — as an instrument.This approach is to present/surrender one’s Ātman to īśvara an offering, making oneself a tool to īśvara, giving up complete ownership/will towards karma. The icon for this approach of bhakti is King Bali (grandson of King Prahalada). Since he submitted everything, including himself, to Vamana (one of the manifestations of Sri Mahā Viṣṇu) even though he had the option to say no, he attained Satyaloka and the position of Indra in the upcoming creation.
Padasevanam: Meaning to serve īśvara in content, unified with his charm and glory.
Dedicated service performed in awareness of Īśvara’s majesty and beauty. Sri Maha Lakshmi (Lakṣmī) is the pinnacle for this approach. The Padmanabha posture of Sri Mahā Viṣṇu is usually depicted with Sri Lakṣmī seated at His feet, massaging them, while Sri Mahā Viṣṇu is in His Yoga Nidra (Tantram). It is Sri Lakṣmī who wishes to sit at His feet mesmerized by His charm, due to which Śrī Viṣṇu placed Her in His hridaya(m) as Her eternal abode. (Srichaganti. K.D.S, n.d., p.17, Srichaganti. D.N, n.d., p.4)
4. Underlying principle
The Bhāgavata presents these nine not as competing systems but as complementary expressions of a single orientation. The common element is that the activity — whether hearing, serving, or surrendering — is directed toward Viṣṇu / Īśvara without ulterior motive. When any one of them is performed with that orientation, it is regarded as complete.
Traditional teachers therefore emphasise sincerity of direction over mechanical completeness of all nine. The list expands the available means; it does not impose a checklist.
5. Closing note
Navavidhā bhakti is a primary classification given inside the Śrīmad Bhāgavata Purāṇa itself. It acknowledges the diversity of human temperament while affirming a single goal. The page records the Sanskrit, the traditional exemplars, and the principle of flexibility that the tradition has long recognised.
Readers are invited to examine Bhāgavata Purāṇa 7.5.23–24 directly and to consider which of the nine approaches aligns most naturally with their own disposition.
REFERENCE ENTRY (APA Style citation)
Sri Chaganti Koteshwar Rao (Orator). (n.d.). Kanaka Dhara Stotram [Audio Part 1-19, Recorded by Srichaganti.net]. Guntur, Andhra Pradesh, India. Retrieved from http://www.english.srichaganti.net/KanakaDharaStrotram.aspx
Sri Chaganti Koteshwar Rao (Orator). (n.d.). Devi Navarathrulu [Audio Part 4, Recorded by Srichaganti.net]. Andhra Pradesh, India. Retrieved from http://www.english.srichaganti.net/DeviNavarathrulu.aspx
Shuka Brahma narrating Srimad Bhagavatam to Parikshit and others (Opaque watercolour on paper. Rajasthan, India). (July 2, 2011). Wikimedia Commons File:Shuka preaching.jpg. Retrieved from https://commons.wikimedia.org/wiki/File:Shuka_preaching.jpg
Narashima vanquishing Hiranyakaspa as Prahalada and Garuda watch (Halebeedu, Karnataka India). (May 18, 2010). Wikimedia Commons File:Vishnu narasimha.JPG. Retrieved from: https://upload.wikimedia.org/wikipedia/commons/0/07/Vishnu_narasimha.JPG
Hanuman Sculpture (Bajgur, Karnataka, India). (Feb 2, 2007). Wikimedia Commons File:Hanuman Bjgur.jpg. Retrieved from: https://upload.wikimedia.org/wikipedia/commons/5/5c/Hanuman_Bjgur.jpg
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Arjuna Shooting arrow seeing reflection in water (Halebeedu, Karnataka India). (May 18, 2010). Wikimedia Commons File:Arjuna Halebidu.jpg. Retrieved from: https://upload.wikimedia.org/wikipedia/commons/5/5b/Arjuna_Halebidu.jpg
Vamana Murti measuring creation in three steps. (Oct 30, 2010). Wikimedia Commons File:Vamana putting foot on Bali.jpg. Retrieved from: https://upload.wikimedia.org/wikipedia/commons/b/bd/Vamana_putting_foot_on_Bali.jpg
Sri Lakshmi pressing feet of Sri Maha Vishnu, reclined on Adi Shesha (Deogarh, Dasavatara Temple, Deogarh, Uttar Pradesh). (1999). Wikimedia Commons File:Deogarh Dasavatara-Tempel Vishnu (1999).jpg. Retrieved from: https://upload.wikimedia.org/wikipedia/commons/d/dc/Deogarh_Dasavatara-Tempel_Vishnu_%281999%29.jpg
Sadhguru Jaggi Vasudev (Orator). (May 26, 2018). Women in Krishna’s life | Sadhguru. Retrieved from: https://youtu.be/Is9pyFESzB0
I.K.Taimni. (1975). The Science of Yoga. Illinois: The Theosophical Publishing House.
Sanatana Dhara 
