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Bhakti (called ''bhatti'' in [[Pali]] language) has been a common aspect of Buddhism, where offerings and group prayers are made to images such the images of the [[Buddha]] and the ''[[Bodhisattvas]]'',<ref name="swearer9">Donald Swearer (2003), Buddhism in the Modern World: Adaptations of an Ancient Tradition (Editors: Heine and Prebish), Oxford University Press, {{ISBN|978-0195146981}}, pages 9-25</ref><ref>Karen Pechelis (2011), The Bloomsbury Companion to Hindu Studies (Editor: Jessica Frazier), Bloomsbury, {{ISBN|978-1472511515}}, pages 109-112</ref> or to deities such as [[wrathful deities]].<ref name="child138">{{cite book|author=Louise Child|title=Tantric Buddhism and Altered States of Consciousness: Durkheim, Emotional Energy and Visions of the Consort |url=https://books.google.com/books?id=yYDeCwAAQBAJ&pg=PT138 |year=2016|publisher=Routledge|isbn=978-1-317-04677-6|pages=138–139}}</ref> [[Karel Werner]] notes that Bhakti has been a significant practice in [[Theravada]] Buddhism, and states, "there can be no doubt that deep devotion or ''bhakti / bhatti'' does exist in Buddhism and that it had its beginnings in the earliest days".<ref name="werner45">Karel Werner (1995), Love Divine: Studies in Bhakti and Devotional Mysticism, Routledge, {{ISBN|978-0700702350}}, pages 45-46</ref>
According to Sri Lankan scholar Indumathie Karunaratna, the meaning of ''bhatti'' changed throughout Buddhist history, however.<ref name="ik435" /> In [[Early Buddhist schools|early Buddhism]], such as in the text [[Theragatha|Theragāthā]],{{sfn|Nanayakkara|1966|p=678}} ''bhatti'' had the meaning of 'faithful adherence to the [Buddhist] religion', and was accompanied with knowledge. In later text tradition, however, the term developed the meaning of an advanced form of emotional devotion. Examples of the latter include the veneration of Buddha [[Amitabha]] and those in the ''[[Lotus Sutra|Saddharmapundrarika Sutra]]''.<ref name="ik435">{{cite encyclopedia|editor1-last=Malalasekera|editor1-first=Gunapala Piyasena|editor1-link= G. P. Malalasekera|first= Indumathie|last= Karunaratna|encyclopedia= Encyclopaedia of Buddhism|title= Devotion|date=2000|volume=IV|publisher=Government of Ceylon|url=https://www.scribd.com/document/283214333/Enceylopaedia-of-Buddhism-Vol-IV|pages=435–7}}</ref><ref>{{cite book|url=http://www.ahandfulofleaves.org/documents/early%20buddhist%20theory%20of%20knowledge_jayatilleke.pdf|archive-url=https://web.archive.org/web/20150911084454/http://www.ahandfulofleaves.org/documents/Early%20Buddhist%20Theory%20of%20Knowledge_Jayatilleke.pdf|url-status=dead|archive-date=11 September 2015|last1=Jayatilleke|first1=K.N.|author-link1=K.N. Jayatilleke|title=Early Buddhist theory of knowledge|date=1963|publisher=[[George Allen & Unwin]]|isbn=978-1-134-54287-1|page=384}}</ref> This changed the meaning of Buddhist devotion to a more person-centered sense, similar to a theist sense used in Hindu scriptures. This sense of devotion was no longer connected with a belief in a religious system, and had little place for doubt, contradicting the early Buddhist concept of ''saddhā''. ''Saddhā'' did not exclude reasonable doubt on the spiritual path, and was a step in reaching the final aim of developing wisdom, not an end in itself.{{sfn| Nanayakkara|1966|p=679}}
In early Buddhism, states Sanath Nanayakkara, the concept of taking refuge to the Buddha had the meaning of taking the Buddha as an ideal to live by, rather than the later sense of self-surrender.<!--p=680--> But already in the [[atthakatha|Commentary]] to the [[Abhidhamma]] text ''[[Puggalapaññatti]]'', it is mentioned that the Buddhist devotee should develop his ''saddhā'' until it becomes ''bhaddi'', a sense not mentioned in earlier texts and probably influenced by the Hindu idea of ''bhakti''.<!--p=679--> There are instances where commentator [[Buddhaghosa]] mentions taking refuge in the Buddha in the sense of mere adoration, indicating a historical shift in meaning.<!--Nanayakkara 680--> Similar developments took place with regard to the term [[Puja (Buddhism)|''puja'' (honor)]] and the role of the Buddha image. In [[Mahāyāna Buddhism]], the doctrine of the [[trikāya]] (three bodies) and the devotion towards ''Bodhisattvas'' all indicating a shift of emphasis toward devotion as a central concept in later Buddhism.<!--p=681-->{{sfn| Nanayakkara|1966|pp=679–81}}
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*[http://www.biblicalstudies.org.uk/pdf/ijt/29-1_012.pdf Hindu and Christian Bhakti: A Common Human Response to the Sacred], DC Scott (1980), Indian Journal of Theology, 29(1), pages12-32
*[https://dx.doi.org/10.2307/2056168 Author and authority in the Bhakti poetry of north India], JS Hawley (1988), The Journal of Asian Studies, 47(02), pages 269–290.
*[http://jaar.oxfordjournals.org/content/74/3/646.short The politics of nonduality: Reassessing the work of transcendence in modern Sikh theology]{{dead link|date=
*[http://soar.wichita.edu/bitstream/handle/10057/1733/LAJ+8.2_p102-115.pdf?sequence=1 Bhakti, Buddhism and the Bhagavad-Gita] Rob Reed (1977), Wichita, United States
*{{cite journal|url=https://www.proquest.com/openview/ec8c024df147995260000fc13721f2d1/|title=Bhakti in Early Buddhism|first=B. G.|last=Gokhale|year=1980|journal=[[Journal of Asian and African Studies]]|volume=15|issue=1–2|pages=16–28|doi=10.1177/002190968001500102|s2cid=144437763}}
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