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VERY DEEP AND COMPLETE ANALYSIS OF BHAKTI-YOGA

March 12, 2017

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 DEFINITION OF BHAKTI

Following verse is quoted in Bhakti-Rasamrita-Sindhu, Chapter 1,

anyabhilasita-sunyam
jnana-karmady-andvrtam
anukulyena krsnanu-

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 silanam bhaktir uttama
It explains following points,
Bhakti is the action done only for the pleasure of Lord Krishna.
Bhakti is uninterupted flow of service.
Bhakti is done through all endevors- Body, mind and speech.
Bhakti is expressed through spiritual Bhavas.
Bhakti is not covered by Jgnana (Impersonalism) and Karma (Reward seeking action).
Bhakti is devoid of all desires other than giving happiness to Krishna.
This verse quoted from the Nārada Pañcarātra is found in the Bhakti-rasāmṛta-sindhu (1.1.12).
sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa- sevanaṁ bhaktir ucyate

“Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of
all the senses. When the spirit soul renders service unto the Supreme, there are two side e ects. One is freed from all material designations,
and one”s senses are purified simply by being employed in the service of the Lord.’

It is explained in Shrimad Bhagvatam-

Lakshnam-Bhakti-yogasya hi udahritam
Ahaitukya-avyavahika ya Bhaktih Purushottame
The definition of transcendental Bhakti-Yoga is, It is devotion for the Supreme Personality that arises without cause and cannot be
obstructed
KINDS OF DEVOTIONAL SERVICE

Kinds of Bhakti Meaning Devotees who attained perfection

1. Sravanam Hearing. Parikshit Maharaj

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 2. Kirtanam Chanting the holy names of discussing the glories Shukadev Goswami
of Lord.

3. Smaranam Remembering the Lord. Prahlada Maharaj

4. Vandanam O ering prayers. Akrura

5. Pada-sevanam Serving the Lotus Feet of God. Goddess Lakshmi

6. Dasya Carrying the order of the Lord. Hanumana

7. Pujana O ering worship. Prithu Maharaj

8. Sakhi-jna Accepting the Lord as friend. Arjuna

9. Atma-nivedana Fully surrendering. Bali Maharaj

CHARACTERISTICS OF PURE DEVOTIONAL SERVICE

Characteristics of Pure Bhakti Meaning Further Explanation

1. Klesha-ghni It brings relief from all kinds of material All great sins are forgiven thus one has to face
distress no reactions.

Five greatest sins are-

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 Killing a Brahmin (Brahma Hatya)

Drinking liquor (Madira-pan)

Stealing gold (Swarna-steya)

Abortion (Garbha-hatya)

Illicit sex (Veshya-gaman)

2. Shubha It is beginning of all auspiciousness. Because-

He has good qualities.

He has all good fortune.

He is free from all the sins.

3. Moksha Laghutkari It even derides the concept of liberation.

Bhakti suppresses the happiness of
liberation.

Real love can be achieved when there is

no desire, even the desire of being

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 liberated.

4. Sudurlabdha It is rarely achieved. Because of two reasons.

His attachment with Krishna should be

perfect.

Krishna doesn’t easily deliver perfection in

Bhakti.

5. Sandrananda-Visheshatma It puts one in the transcendental Happiness is of three types.

pleasure.

Happiness derived by material enjoyment.

(inferior, animalistic)

Happiness derived by onness with

Brahman. (temporary)

Happiness derived by Bhakti. (highest)

6. Shri Krishnakarshini It is the only means to attract Krishna. Krishna says, By all of the following one
cannot attain Me if there is absence of Bhakti.

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 Mystic Yoga (Astanga yoga)

Impersonalism (Advaitah)

Analytical study of Brahman (Sankhyam)

Study of the Vedas (swadhyah)

Practice of Austerities (tpah)

Charity (tyagah)

Acceptance of Sanyasa (sanyasa)

PRINCIPLES FOR DISCHARGING THE DEVOTIONAL SERVICE

ACCEPTING A SPIRITUAL MASTER

1. Guru-padashraya Accept ‘Bona fide’ spiritual master.

2. Diksha                                     Accept initiation from him.

3. Guru seva Serve and surrender unto him.

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 4. Sad-Dharma-Shiksha Receive instructions and knowledge of Dharma.

5. Priccha Make an inquiry.

6. Sadhu-Marganugamana Follow the direction given by spiritual master.

LEARNING TO SURRENDER AND RESPECT

1. Bhoga-tyga Prepare to give up all kinds of enjoyment for the satisfaction of Krishna.

2. Yavat Nirvha Be satisfied by whatever is sent by Krishna and hanker for no more.

3. Krishna-tirth-vasa Spent time in the place where Krishna is present. (Pilgrim or temple)

4. Ekadashi upavasa Observe fasting on Ekadashi.

5. Go-vipr-vaishnava-pujana Show respect for cows, vaisnavas, and sacred trees like the banyan.

PROCESS OF BEING SURRENDERED

There are two types of surrendering

1 . AT M A N I V E D A N A M

In Bhagvad-Gita, Chapter 18, text 66, Lord Krishna says, as soon as somebody surrenders unto Him, Krishna takes his charge and give him
guarantee of perfection from all sinful reactions. He instructs so that devotee will make a quick advancement in his spiritual life. This self-

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 surrender is called atma-nivedanam.
Atma-Nivedanam is surrendering ourself to the supreme personality of Godhead and putting ourself under his shelter. If one achieves this
platform, he always remembers that his only concern is to serve Lord Krishna.
In Hari-Bhakti-Viveka, it is said, “My dear Lord, as a sold animal has no need to think about his maintenance or sustenance, so, because I
have given up my soul to You, I am no longer concerned with my maintenance and sustenance.

2 . S H A R A N A G AT I

Sharanagati is surrendering our soul, mind, body, words and actions to the supreme person.
When one serves everything, He forgets himself thus there is presence of complete love and perfect surrender.

1. To accept everything favorable to the Lord’s service.

2. To reject everything unfavorable to the Lord’s service.

3. To be firmly convinced that Krishna will give you protection.

4. To accept Krishna as the Supreme maintainer.

5. To depend on Lord and to feel inability to do anything without the help of Lord.

6. To be meek and humble.                  

D I F F E R E N C E B E T W E E N AT M A N I V E D A N A M A N D S H A R A N A G AT I

‘Atma Nivedanam’ and ‘Sharanagati’ are closely related but there is a subtle di erence.

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 ‘Atma Nivedanam’ means ‘I’ surrender to the Lord. But in ‘Sharanagati’, the feeling of ‘I’ is completely destroyed. A devotee thinks that “I
am the property of Lord.” Not that “I’ am surrendering ‘myself’ to the Lord.”
Thus, there is more intimacy in Sharanagati than Atmanivedanam.

MOST IMPORTANT ITEMS OF DEVOTIONAL SERVICE

1. Sadhu-sanga             Associating among the devotees.

2. Nama-Kirtana Chanting the holy name.

3. Bhagvata-Shravana Hearing of Shrimad-Bhagvatam.

4. Shri-murtira-sevna Worshiping the Deity.

5. Mathura-vasa Living in Mathura.

STAGES OF DEVOTIONAL SERVICE

1. Shradha Preliminary faith

2. Sudhu-Sanga Association with devotees.

3. Bhajana Kriya Practice of worship and execution of regulative principles.

4. Anartha Nivritti Cleansing of unwanted things from the heart

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 5. Nishtha Firmly fixed in Devotional Service

6. Ruchi Development of taste

7. Asakti Attachment to Krishna

8. Bhava Ecstatic love

9. Prema Pure love of God

CLASSIFICATION OF BHAKTI

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 A R O PA S I D D H A B H A K T I

The devotee who practices Aropa Siddha Bhakti is called Aropita. He desires enjoyment, thus serves the Supreme Personality to fulfill his
desires. It is also known as ‘Karma Mishrita Bhakti’ and ‘Saguna Bhakti.’ (Bhakti under the modes of material nature.) This type of Bhakti has
no connection with pure Bhakti, it is incomplete and not yet matured. Nonthless, it is not Bhakti but seen as Bhakti as it includes
servitude for Lord Krishna.

SANGA SIDDHA BHAKTI

Sanga Siddha Bhakti is established when one associates other devotees. He is not actually a devotee but he follows all the regulative
principles and qualities of devotee like tolerance, silence, non violence, simplicity etc. He has not yet developed constant love for Lord but
He is favorable for future advancement and can achieve the platform of pure devotee.

S VA R U PA S I D D H A B H A K T I

The one who has reached perfect mood of servitude and developed spontenious love for Lord Krishna, He is situated in the platform of
Uttama Bhakti thus produces Savarupa Siddha Bhakti within the core of his heart.

SADHANA BHAKTI

One who is still practicing vaishnava principles and trying to elevate himself is known to be in this platform of Bhakti.

This is the way of sadhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify,
and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krishna
consciousness. -Caitanya Caritamrita Madhya 23.15

VA I D D H I B H A K T I A N D R A G A N U G A B H A K T I

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 Raganuga bhakti can be done only when one is pure. But if one is not yet pure he should purify himself by following rules and regulations.
Vaidhi bhakti means when one has do devotional service with some force but when one reaches Raganuga state one cannot survive without
service. And serves to the Lord spontaneously. 

“The paths of vaidhi and raganuga are known to be separate from each other. Engagement in these two forms of sadhana certainly awakens
two distinct varieties of bhava.” (Bhakti Rasamrita Sindhu 1.3.7)

By performing such regulated devotional service in awe and veneration(Vaidhi bhakti), one may go to Vaikuṇṭha and attain the four kinds of
liberation.(Chaitanya Caritamrita 3.17)

One can achieve attention of Lord Krishna but not the spontaneous love or Madhurya Rasa by Vaiddhi Bhakti as it is said- “If consciousness
which is infused with the mood of the gopis’ love for Sri Krsna is available anywhere, then buy it at once, without delay. The only price to get
it is laulyam, an intense longing to obtain vraja-bhava. Without this divine greed, such love cannot be obtained even by performing pious
activities (vaidhi-bhakti) for millions of births.

B H AVA S I D D H A B H A K T I

One who has succeeded in producing transcendental mellow or Bhava for Lord Krishna but still struggling to avoid Klesha (Distress) and
Vighna (Impediments).

PREMA SIDDHA BHAKTI

“Bhava-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage
intensifies, it is called prema-bhakti, or transcendental love of Godhead.” -CC Madhya 23.13

SYMPTOMS OF BHAKTI

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 “‘When bhakti is executed on the transcendental platform of pure goodness (suddha-sattva), it is like a sun-ray of love for Krishna. At such a
time, bhakti causes the heart to be so ened by various tastes, and one is then situated in bhava (ecstatic emotion).” Bhakti-rasamrita-sindhu
(1.3.1)

T AT H A S H T A L A K S H A N A

1. Dancing
2. Rolling on the ground
3. Singing
4. Yelling,
5. Jumping
6. Making loud noises
7. Yawning
8. Heavy breathing

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 9. Not caring for public opinion
10. Discharging saliva
11. Roaring laughter
12. Unsteadiness
13. Hiccupping

S VA R U PA L A K S H A N A

1. he is anxious to utilize his time in Krishna’s service and does not like to be idle
2. He is always reserved and per¬severant. H
3. e is always detached from all material attrac¬tion.
4. He does not long for any material respect in return for his service.
5. He is certain of Lord Krishna’s mercy.
6. He is always very eager to serve the Lord faithfully.
7. He is very attached to the chanting of the holy names of the Lord.
8. He is always eager to describe the transcendental qualities of the Lord.
9. He is very pleased to live in a place where the Lord’s pastimes are performed, such as Mathura, Vrndavana or Dwaraka

TRANSCENDENTAL MELLOWS OR RASAS

MEANING OF RASA

The particular loving mood or attitude relished in the exchange of love with the Supreme Personality of Godhead is called rasa, or mellow.
The di erent types of rasa, when combined together, help one to taste the mellow of devotional service in the highest degree of
transcendental ecstasy. Such a position, although entirely transcendental to our experience, will be explained in this section as far as
possible, following in the footsteps of Śrīla Rūpa Gosvāmī.
Without relishing some sort of mellow, or loving mood, in one’s activities, no one can continue to perform such activities. Similarly, in the
transcendental life of Kṛṣṇa consciousness and devotional service there must be some mellow, or specific taste, from the service. Generally

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 this mellow is experienced by chanting, hearing, worshiping in the temple and being engaged in the service of the Lord. So when a person
feels transcendental bliss; that is called “relishing the mellow.” To be more clear, we may understand that the various feelings of happiness
derived from discharging devotional service may be termed the “mellows” of devotional service.

TYPES OF RASAS

There are five primary Rasas

1. Shanta Rasa Neutrality

2. Dasya Rasa Servitude

3. Sakhya Rasa Friendship

4. Vatsalya Rasa Parenthood

5. Madhutya Rasa Conjugal love

Each succeeding Rasa includes the previous Rasas. Example- Sakhya Rasa includes Dasya and Shanta. Similarly, Madhurya Rasa includes all
other four Rasas.

D A S YA A N D M A D H U R YA R A S A

In Vaikuntha, the supreme personality of Godhead Narayana is worshiped with awe and reverence. The devotee is conscious of the
opulence of the supreme Lord thus there is an obvious mood of servitude.
The devotees of Rama, although sometimes they also worship in the mood of friends (Sakhya) or parents (vatsalya), predominating mood
in which Rama is worshiped is Dasya.

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 Krishna is Avatari (origin of all incarnations) and Rasaraj (enjoyer of all the Rasas). Devotees being acknowledged of this serve the Supreme
Lord, but the highest and purent devotees of Lord Krishna are spontaneously attracted to him and don’t serve him as the Supreme
Personality of Godhead but as a friend, parent or a lover to give Him pleasure.
In Vrindavana the prevalent mood is Madhurya, sweatness. The residents of Vrindavan are conscious of Krishna as God but they love him
spontaneously, devoid of feeling of awe and reverence.
A mood of a devotee takes many forms and may serve in many Rasas. A devotee may serve as a friend and also as a servant at di erent
situation. Such change of mood is compared to the straw in the boiling milk. When milk starts boiling, it floats on the milk and when milk
gets cold it again drawns.
Such spontaneous love in Madhurya Rasa can be developed only by the special mercy of Krishna by the pure devotee.
In simple words, Aishvarya/Dasya is the mood in which devotee serves the supreme with great awe and respect thinking himself very
insignificant and worships by following all rules and regulations. In Madhurya Rasa, a devotee produces complete love which is beyond
limitations and completely pure.

D E V O T E E S I N T H E M O O D O F D A S YA A N D M A D H U R YA

Devotional mellows Dasya Rasa Madhurya Rasa

1. Neutrality The four Kumaras       

2. Servitude Akrura Raktaka

3. Friendship Arjuna Subala

4. Parenthood Vasudeva and Devaki Nanda and Yashoda

5. Conjugal love Rukmini Shrimati Radharani

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 POTENCY OF BHAKTI

The process of devotional service is su icient to purify us. For purification purpose and for higher spiritual upli ment, no other process is
required.
By performing devotional service everyone is satisfied. Bhakti has extraordinary spiritual potency because Bhakti is nondi erent from
Krishna Himself.
Bhakti, devotional service to Lord Krishna, is the most powerful, pure, and exalted of all activities; it is the dynamic, variegated activity of
the soul.
“Glorious is that devotee who does not give up the shelter of his Lord, and glorious is that Lord who does not abandon His servant. If by
chance a servant falls down and goes somewhere else, glorious is that master who captures him and brings him back by the hair.”
( Chaitanya-charitamrita, Antya-lila 3.4.27–47)
Krṣ n
̣ ạ consciousness begins on the platform of pure goodness. When the living entity is situated in viśuddha-sattva, transcendental to
the three material modes of nature, he can perceive the form, quality and other features of the Supreme Personality of Godhead through
his service attitude. The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence.
Thus Bhakti is the highest for of Yoga.
Bhakti is the only one reason because of which the supreme person leaves His transcendental abode to meet His devotees. Lord has sent
the rope of bhakti to pull all the conditioned soul su ering in dark well of illusion, we should hold firmly.
“Thus learning the science of devotional service and practically engaging in the devotional service of the Lord, the devotee comes to the
stage of love of Godhead. And by complete devotion to the Supreme Personality of Godhead, Narayana, the devotee easily crosses over
the illusory energy, Maya, which is extremely di icult to cross. ” [Srlmad-Bhagavatam 11.3.33]

ELIGIBILITY OF THE CANDIDATE

Lord says, “Somehow or other, If one is attracted to talks about Me and has faith in the instructions I have set forth in Bhagavad-Geeta, and if
one is actually detached from material things and material existence, his dormant love for me (Bhakti) will be awakened.” It is also
said,“Unless one is favored by a pure devotee, he cannot attain the platform of devotional service.”

C L A S S E S O F C A N D I D AT E S

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 1. Arta The distressed The conditioned souls undergo tremendous discomfort and
unpleasant situations. Distress is of three types-

Adhibhautik Miseries caused by Eg- Betrayal

other living beings 

Adhideivik Miseries caused by Tsunami

higher natural
powers 

Amikdhyat Miseries caused by Greed, lust etc.

our own bodies
and minds

2. Jigyasu The inquisitive ‘Mumukshtava’ (inquisitiveness) makes human di erent from other
species of less intelligent class. It leads one to ‘Nitya-Anitya-Vastu-
Viveka’. (understanding of di erence between temporary world and
eternal God)

3. Artharthi The desirer of wealth We all contain six types of opulences in some fraction of quantity.
Krishna contains them in full. Thus one who wants to enjoy one of
these surrenders to Krishna.

1. Virya Strength

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 2. Yashah Fame

3. Shriyah Wealth

4. Jgnana Knowledge

5. Vairagya Renounciation

6. Saundarya Beuty

4. Jgnani The one who is searching for Material piety brings result of material sense gratification but as it is
knowledge of absolute inevitably limited and temporary, one acquires realized knowledge,
that he should find eternal refuge. Thus he ultimately reaches to
Krishna.

WHY AND WHEN

It is said in Brahma Sutras, Samanvaya Adhyaya, Pada 1,

“Athato-Brahma-Jigyasa.”

Now, therefore one should enquire about Brahman.

When this ‘Now’ will come in our life ? Thus the word ‘Now’ represents ‘When’.

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 When person has properly studies Vedic literature, understood meaning
Adhered to the principles of Vaishnava Dharma.
Observed the vows of truthfulness
Purifies mind, heart and intelligence
Attained association of self realized souls

The word ‘therefore’ represents ‘Why.’ Why should we serve the Lord ?

Because this world is Anitya-Vstu (temperory) but the supreme Lord is Nitya-Vstu or Chit-Vstu.
Because serving Lord is the only occupation of the living entity.
Because it is the only chance to be freed from Birth, Disease, Old-age and Death.

DEVOTEES OF LORD

POSITION OF A DEVOTEE

Pure devotees of the Lord are more powerful than the waters of the sacred river Ganges. One can derive spiritual benefit out of prolonged
use of the Ganges waters. But one can be sanctified at once by the mercy of a pure devotee of the Lord. In Bhagavad-gītā it is said that any
person, regardless of birth as śūdra, woman, or merchant, can take shelter of the lotus feet of the Lord and by so doing can return to
Godhead. To take shelter of the lotus feet of the Lord means to take shelter of the pure devotees. The pure devotees whose only business is
serving are honored by the names Prabhupāda and Viṣṇupāda, which indicate such devotees to be representatives of the lotus feet of the
Lord. Anyone, therefore, who takes shelter of the lotus feet of a pure devotee by accepting the pure devotee as his spiritual master can be at
once purified.

Pious activities bring about material opulence, but one cannot acquire devotional service by any amount of material pious activity—not by
giving charity, opening big hospitals and schools or working philanthropically. Devotional service can be attained only by the mercy of a pure
devotee. Without a pure devotee’s mercy, one cannot even escape the bondage of material existence.

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 QUALITIES OF DEVOTEE

Chapter 12, Verse 13-14

One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false
ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and
whose mind and intelligence are in agreement with Me (Krishna)-he is very dear to Me.

Chapter 12, Verse 15

He for whom no one is put into di iculty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to
Me.

Chapter 12, Verse 16

A devotee who is not dependant on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and who
does not strive for some result, is very dear to Me.

Chapter 12, Verse 17

One who neither grasps pleasure or grief, who neither laments nor desires, and who renounces both auspicious and inauspicious
things, is very dear to Me.

Chapter 12, Verse 18-19

One who is equal to friends and enemies, who is equiposed in honor and dishonor, heat and cold, happiness and distress, fame and
infamy, who is always free from contamination, always silent and satisfied with anything, who doesn’t care for any residence, who is
fixed in knowledge and engaged in devotional service, is very dear to Me.

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 Chapter 12, Verse 20

He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the
supreme goal, is very, very dear to Me.

DUTIES OF DEVOTEE

1. Bow down to the Lord.

2. Visit places of pilgrimage and temples of the Supreme Lord.

3. Circumambulate the temple at least three times.

4. Recite prayers.

5. Chant the Lord’s name so ly to oneself.

6. Chant the Lord’s name loudly in congregation.

7. Smell incense and flowers o ered to the Deity.

8. Eat the remnants of food o ered to the Deity.

9. Regularly (once or twice daily) attend the arati o ered to the Deity, as well as special festivals.

10. Regularly look upon the Deity.

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 12. O er one’s dear most possessions to the Supreme Lord.

12. Meditate on the Lord’s name, form, pastimes, etc.

P L AT F O R M S O F D E V O T E E S

“A faithful devotee is truly eligible candidate for the loving service of God. According to one’s faith, one is classified as topmost devotee and
intermediate devotee or an inferior devotee.”

1. Uttama-Adhikari Topmost devotee  He does not see anyone as being against the
Vaiṣṇava principles, for he regards everyone as a
Vaiṣṇava but himself. The Stage of uttama-adhikārī
is very rarely attained. He should not to be imitated

2. Madhyama-Adhikari Intermediate devotee  He is completely aware of the śāstric conclusion

and has firm faith in his guru and the Lord. He,
therefore, avoiding nondevotees, preaches to the
innocent.

3. Kanishtha Adhikari Inferior devotee (neophyte) He has firm faith but is not familiar with the
conclusions of the śāstras. 

THE OFFENCES SHOULD BE AVOIDED

1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord.

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 2) To consider the names of demigods like Lord Shiva or Lord Brahma to be equal to or independent of the name of the Lord Vishnu.

3) To disobey the orders of the spiritual master.

4) To blaspheme the vedic scriptures or scriptures in pursuance to the vedic version.

5) To consider the glories of chanting Hare Krishna to be an imagination.

6) To give some interpretations to the holy name of the Lord.

7) To commit sinful activities on the strength of the holy name.

8) To consider the chanting of Hare Krishna as one of the auspicious ritualistic activities which are o ered in the Vedas as frutive activities
(Karma kanda).

9) To instruct a faithless person about the glories of the holy name

10) To not have complete faith in the chanting of the holy name and to maintain material attachments, even a er understanding so many
instructions on this matter. It is also an o ense to be inattentive while chanting.

LORD OF THE DEVOTIONAL SERVICE

K R I S H N A I S T H E O N LY S U P R E M E .

Lord Krishna has 64 qualities among which the four qualities are not found in Lord Shiva and also not in Lord Shiva, what to speak of the
demigods ?

1. He is the performer of wonderful varieties of pastimes. 

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 2. He is surrounded by devotees endowed with wonderful love of Godhead. 
3. He can attract all living entities all over the universes by playing on His flute. 
4. He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.

KRISHNA IS NOT IMPERSONAL.           

We should not take it for granted that just because we cannot see God with our eyes, the Lord does not have a personal existence. The
Ishopanishad mantra refutes this argument by warning us that the Lord is “far away but very near as well.” The abode of the Supreme Lord is
far, far beyond the material sky, and its distance cannot even be measured. But despite the Lord’s being so far away, He can at once, within
less than a second, descend before us with a speed swi er than the mind or wind.

K R I S H N A I S T H E O N LY G O A L O F D E V O T I O N A L S E R V I C E .

CHAPTER 8, VERSE 7

Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With
your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

CHAPTER 8, VERSE 8

He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he,
O Partha [Arjuna], is sure to reach Me.

REWARD OF DEVOTIONAL SERVICE

L I B E R AT I O N I S N O T T H E G O A L O F D E V O T I O N A L S E R V I C E .

The great devotee Hanumān prayed:

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 bhava-bandha-cchide tasyai spṛhayāmi na muktaye

bhavān prabhur ahaṁ dāsa iti yatra vilupyate

“I do not wish to take liberation or to merge in the Brahman e ulgence, where the conception of being a servant of the Lord is completely
lost.”

Similarly, in the Nārada-pañcarātra it is stated:

dharmārtha-kāma-mokṣeṣu necchā mama kadācana

tvat-pāda-paṅkajasyādho jīvitaṁ dīyatāṁ mama

“I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord.”

King Kulaśekhara, in his very famous book Mukunda-mālā-stotra, prays:

nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ

kumbhī-pākaṁ gurum api hare nārakaṁ nāpanetum

ramyā-rāmā-mṛdu-tanu-latā-nandane nābhirantuṁ

bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam

“My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of
material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the

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 pleasure of serving Your Lordship.” (MM 4) In Śrīmad-Bhāgavatam also there are many instances in the Third and Fourth cantos in which
devotees pray to the Lord simply to be engaged in His service, and nothing else

T Y P E S O F L I B E R AT I O N

1. Salokya Living on the same planet of the God. In this liberation one gains residence on one of
the Vaikuṇthạ planets where the Narayana forms reside. 

2. Sarsti Having the opulence as much as of the When one attains this liberation, he acquires the
God. same opulences(wealth) as the Lord and lives in the
Vaikuntha planets. 

3. Sarupya Having the form similar to the God. This liberation you get the same form as the 4 armed Lord
Narayana and live in the Vaikuntha planets.

4. Samipya Having direct association of God. In this liberation one becomes a personal associate of Lord
and stay in His direct association. This liberation attained by
devotees like Arjuna. He was always a friend of the Lord.

5. Sayujya Becoming one with God. This is the liberation attained by yogis and jnanis. In this
liberation one becomes one with brahmajoyti(the dazzling
e ulgence from the body of the Lord) or he becomes one
with the Lord Himself by losing all individuality. Attaining
this kind of liberation is not very hard, the enemies of the
Lord such as Kamsa attained this liberation. Chaitanya
Caritamrita explains that a devotee would rather go to hell
than attain this kind of liberation. In hell we still have

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 the opportunity to serve the Lord but when we become one
with the Lord we commit an abominable action and
become an o ender at the lotus feet of the Lord.

SUPER-EXELANCE IN DEVOTIONAL SERVICE

“Every living entity is eternally related to the Supreme Lord, and this relationship may be in any one of many transcendental humors. At the
stage called asakti, attachment, a person can understand his relationship with the Supreme Lord. When he understands his position, he
begins reciprocating with the Lord. By constant reciprocation with the Lord, the devotee is elevated to the highest stage of love of Godhead,
prema.”

brahmānando bhaved eṣa cet parārdha-guṇī-kṛtaḥ

naiti bhakti-sukhāmbhodheḥ paramāṇu-tulām api

“If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an
atomic portion of the ocean of bhakti, or transcendental service.” (Bhakti-rasāmṛta-sindhu 1.1.38)

SPIRITUAL MASTER – THE ESTABLISHER OF DEVOTIONAL SERVICE

Q U A L I F I C AT I O N O F A S P I R I T U A L M A S T E R

In Cahitanya Charitmrita, Madhya lila, 8.128, it is said that-

kibā vipra, kibā nyāsī, śūdra kene naya

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 yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya

 “Whether one is a brāhmaṇa, a sannyāsī or a śūdra—regardless of what he is—he can become a spiritual master if he knows the science of
Kṛṣṇa.”

In Shrimad Bhagvatam, 5.5.18, it is said that-

gurur na sa syāt sva-jano na sa syāt

pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān

na mocayed yaḥ samupeta-mṛtyum

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a
husband, a mother or a worshipable demigod.

Shrila Prabhupada says, There are many spiritual masters, but Ṛṣabhadeva advises that one should not become a spiritual master if he is
unable to save his disciple from the path of birth and death. Unless one is a pure devotee of Kṛṣṇa, he cannot save himself from the path of
repeated birth and death. Unless one is devoted, he cannot give everything to the Supreme Lord. Unless one can do so, he cannot become a
spiritual master, husband, father or mother. 

ABSOLUTE NECESSITY OF SPIRITUAL MASTER

It is said in Bhagvad Gita 4.34,

tad viddhi praṇipātena

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 paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized
souls can impart knowledge unto you because they have seen the truth.

In Svetashetar Upanishas 6.23, it is said,

yasya deve paraa bhaktir

yathaa deve tathaa gurau
tasyaite kathitaa hy arthah
prakaasante maha atmanah
Only unto those great souls who have implicit faith in both the Lord and Spiritual master are all the imports of Vedic knowledge
automatically reavealed.

I N I T I AT I O N O R D I K S H A

“Diksha (Accepting initiation from a bona fide spiritual master) is the process by which we can awaken our transcendental knowledge and
vanquish the reactions caused by sinful activity. A person expert in study of the revealed scriptures knows this process as diksha” (Bhakti-
Sandarbha 283)

DUTY OF A DISCIPLE

It is said in Bhagvatam, 11.3.22,

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 tatra bhāgavatān dharmān

śikṣed gurv-ātma-daivataḥ

amāyayānuvṛttyā yais

tuṣyed ātmātma-do hariḥ

Accepting the bona fide spiritual master as one’s life and soul and worshipable deity, the disciple should learn from him the process of pure
devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees.
Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that
the Supreme Lord, being satisfied, will o er Himself to the faithful disciple.

REFERENCES

I have refered following books for compilation of this article.

Nectar of Devotions

Bhakti-Rsamrita-Sindhu

Bhakti-Rsamrita-Sindhu-Bindu

Bhagvad Gita as it is

Shrimad Bhagvatam

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 Chaitanya Charitamrita

Veidic Philosophy for Students

Light of Bhagvata

Elevation to Krishna Conciousness

Mukunda Mala Stotra

Note– If you want to know more, Please do read Nectar of Devotion written by Shrila Prabhupada.

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ARNAB SINHA March 13, 2017 at 5:02 am REPLY →

Awesome Article Samvit! Really enlightening. Loved reading the symptoms and classifications of Bhakti. Thanks for this wonderful
post

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Causeless Devotion

My Beloved Guru !

Bhagvad Gita and Me

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