The word Bhakti (devotion) means worshiping. For worshiping, both the person who worships and the person who is worshiped must be present. Hence as long as there remains a difference between the devotee and God, there is the opportunity and necessity of Bhakti-Sádhaná.

Bhakti signifies longing for the Supreme –

Sa paránuraktriishvare.

The meaning of the word “Paránurakti” should be considered. Rakti denotes Raga or attachment. Anurakti means maintaining attachment with or being attracted by a particular entity after having understood its meaning. Anurakti is of two kinds. The Anurakti for the Supreme Brahma or Infinite Cosmic Consciousness is Paránurakti. The Anurakti for Brahma under the sway of Prakrti or the Anurakti for the crude manifestations is termed Aparánurakti. God is an object for Paránurakti. When the aspirant considers the Supreme Brahma to be his or her own, it is termed Bhajaná or Bhakti.

The two varieties of Anurakti exist only on account of the introverting or extroversial actions of the mind; that is extroversion denotes Aparánurakti, while introversion denotes Paránurakti. The externalizing forces subordinate a person to the sense organs and render him or her crude. Such a person is divested of his or her spiritual force. Paránurakti on the other hand releases a person from the grips of the Indriyas and through sublime meditations establishes him or her in the finer sublimated senses, in the infinite blessedness beyond the bounds of the Universe.

Now the question arises as to whether Bhakti is natural or unnatural for the living beings. All the things we see in the manifested Universe, whether they be conscious or crude, have attraction for one another. This attraction is the Dharma of the created Universe and as a consequence the continuity of the thought projections of the Cosmic Mind is maintained. Therefore, I say that attraction is natural for everything. It is due to the attractions for one another amongst myriads of heavenly bodies oscillating in the infinite space that balance is maintained in the firmament. In every planet or sub-planet, there is the effort for self-preservation. People run and assemble at a place which yields good water, good fruits and fertile lands, because they find adequate materials for self-preservation. The bee flies around the flowers in quest of honey for the sake of preserving its existence. Every entity runs more towards that which is more lasting and secure and which will provide it with greater and longer safety. People run after money because they believe that they can maintain their lives under the shelter of money, that money alone can save them. They do not know that money can provide neither a permanent stability nor securely founded shelter. During the span of one’s life money will come and go several times. At times its glamour will dazzle our eyes and at other times the lack of money will make one cry from hunger. Not only money, but all finite objects have this characteristic. One uses finite objects with the intention of enjoying only one of their portions, then sooner or later the residue will be reached. That which is finite cannot permanently remain the object of your enjoyment or your permanent resort. The existence of all these things is dependent on other things – bounded by the limits of time, place and person.

In philosophical terms the attraction for finite objects is called Ásakti and the attraction for the infinite is Bhakti. Rága or Rakti means both the attraction for the infinite and attraction for the finite objects. “Sakasmae parampremarúpá,” that is, Bhakti is the symbol of love and this love is dedicated towards Iishvara, signified by the letter “ka”. In the vedic language the letter “Ka” means God. God is indescribable. God is the nucleus of the Universe and is supreme love personified.

Sa iishvara anirvacaniiya paramapremusvarúpah.

Puruśa and Prakrti. Where a change in Puruśa occurs on account of the influence of Prakrti, the mind comes into being. The senses and organs are the recipients and the vehicles of the workings of the mind; so the mind is the worldly knower or subject of all worldly acts. The mind is the object of the untainted knowing Puruśa, and Puruśa is its subject or knowing self. When the mind as an object merges into Puruśa as the subject, distinction between the object and the subject ceases to exist. This is the supreme state of the aspirant. However when the mind is guided by Avidyá, that is, when it a seeks enjoyment in the finite objects, then, that externalized energy of the mind is ultimately identified with the crude object. This is so whether this object is a creation of the mind itself or is taken from the crude quinquelemental world.

If the terrific speed which the extroverted person runs after the finite objects is introverted towards the Supreme Being, then he or she can attain Brahma and achieve the Supreme State. The devotee recites:

Yápriitiravivekináḿ viśayesvanapáyinii
Tvámanusmaratah sáme hradayán mápasarpatu.

–Viśńupuráńa

That is, O Almighty, may the attraction which ignorant people bear towards the objects of their mind become an eternal love for thee, through Thy remembrance.

Pure Bhakti cannot be based on finite objects since the very existence of finite objects is derived from extroverted feelings. Nevertheless, I painfully observe that many people confine their love and devotion to finite objects and as a result they do not attain the pervasiveness which love confers. They do not realize that every tiny atom of this vast universe is a creative manifestation of Cosmic Consciousness – God’s grand expression. They spend millions on the installation of idols and do not relent on seeing the afflictions of suffering humanity. They don’t hesitate when killing in cold blood a young goat for the so-called satiation of a goddess.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;
Draśt́avyamátmavattasmádabhedena vicakśańaeh.

–Viśńupuráńa

The world is a changing phenomenon. Therefore, it is unwise to be attached to any object in this ever-changing world. The name and form of objects undergo changes with the change in time and place. The child changes into a youth, the youth into an old person, and the old person into a dead person. Wise people take every object of the world as the expression of one and single Viśńu and are not be affected by pain or pleasure when they witness changes in the name and form of any particular object. Viśńu to them remains Viśńu and they lose nothing.

While practicing Bhakti a person proceeds with feelings ingrained in their saḿskáras, because they derive pleasures out of them. However to proceed in accordance with the saḿskáras will not perfect an aspirant in pure Cosmic feeling.

Bhaktiyogo bahuvidhaermargaerbhávini bhávyate
Svabhávaguńmárgena puḿsaḿ bhavo vibhidyate.

That is, the methods and kinds of Bhaktiyoga, are manifold. A person adopts the process of Bhakti sádhaná according to his own propensities.

Támasika Sádhaná – Saḿskáras inherently for their own implications are Tamoguńii (static) but they manifest according to the past acts, which are sometimes dominated by Rajah (mutative) and sometimes by Sattva (sentient). An aspirant is called Támasika when instead of being drawn to the Rájasika or Sattvaguńii splendors, he or her practices Bhakti after having immersed their Tamoguńii existence in the static force.

Abhisandháya yo himsáḿ dambhaḿ mátsaryameva vá
Saḿrambhi bhinnadrkbhávo mayi Kuryat sa támasáh.

Persons craving for finite pleasures instead of the supreme bliss, under the influence of violence, arrogance or jealousy are Támasika Sádhakas. From amongst the Támasika seekers there are some who do not forget the Supreme even after the realization of their object. Such persons had Rájasika and Sáttvika tendencies in dormant states and in fact were not Támasika Sádhakas.

Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others.

Viśayánabhisandhyya yasha aeshvryamevabá
Arcádavarcayed yo maḿ prthagbhágvah sah rajsah

–Bhágavata

Those worshiping the lord in the crude way with flowers and the trifoliated leaves of Aegle marmelos, worship for the sake of worldly objects, fame or wealth. In fact they long for those objects and not for the Lord. They are Rájasika Sádhakas. A few out of these Rájasika seekers do not forget the Supreme Brahma. Even though they are Rájasika seekers, they have sáttvika feelings to a significant degree.

Karmanirhármuddisya parasmin vátadarpańam
Yajed yásti vá prthagmha sah sáttvikaśh

Those who pursue their practice with the prayer “O Lord, may my Karma be annihilated. Emancipate me from the cycle of Karmas” and those who pursue their practice as their duty or for the fear that people may decry them if they do not do so, are classed as Sáttvika Sádhakas. They are Sáttvika Sádhakas, in as much as they do not seek attainment of the Supreme. However, this Sáttvika Sádhaná is not a superior degree of Sádhaná or the Supreme Sádhaná, because none of the above control the energies of the aspirant and direct them towards the adored, the Supreme Brahma. The aim of the aspirant is channelized in a different direction and he or she carries on with an inferior object. All the three such Bhaktas – Sáttvika, Rájasika and Támasika are Gaońii or inferior Bhakti. Where there is no object other than the Supreme Brahma, it is called Mukhya Bhakti. In Mukhyá Bhakti There the aspirant is free from the three guńas. He or she is absorbed in spiritual practices to Nirguńa Bhakti. In general then, Bhakti can be classified into many groups according to the object in view.

Nirguńa Bhakti: Here the aspirants have no other object. They take themselves towards the Supreme Brahma only by the urge of their own spirit. If questioned as to why the love Him and devotes themselves to Him they say: “Oh, why do I love? I do not know. I love Him just because I like to love Him. Should I not love? He is the life of my life the soul of my soul”. This type of Bhakti is Nirguńa Bhakti.

Vaedhii Bhakti: Where there is no undivided Bhakti for the Lord and the object is only to give a show to others. Today there is a particular festival, the floor will have to be besmeared with cow dung in this way, the Ganges water will have to be sprinkled, the idols will be decorated in royal fashion or in the fashion of a child, the mantras will be chanted, the flowers offered, the leaves of Aegle marmelos will be offered in this way and so on. Such devotions practised within the bounds of externalized usage and rituals is called Vaedhii Bhakti.

Yatra rágánaváptatvát pravrttirúpajáyate;
Shásanenaeva shástrasya sá vaedhii bhaktirucyate.

Rágahiin jana bhaje shástrer ájiṋáy;
Vidhibhakti bali táre sarva shástre gáy.

Támasikii, Rájasikii and Sáttvikii Bhaktis affected by the three Guńas are Vaedhii Bhaktis.

Jiṋánamishra Bhakti: If the Sáttvika Sádhaka does not forget the adored even after realization of his or her object, then gradually the Supreme knowledge shines forth within his or her mind. This attainment is known by the name of Jiṋánamishrá Bhakti. This Bhakti also may be classed as Nirguńa Bhakti, but due to the dormant vanity for wealth or knowledge, the supreme state is not attained. This is also called Pradhánibhuta Bhakti. Pradhánibhuta is the highest stage of Gaonii or inferior Bhakti.

Kevalá Bhakti: If aspirants from the very outset instead of devoting themselves to Saguńa Bhakti, realizes the permanence of Nirguńa Bhakti, the questions like “What have I attained”, “Why do I wish to attain?” etc, do not arise in their mind. This is the culmination of Bhakti, it is the highest pitch of Bhakti. If there is undivided knowledge with the object, then there exists one and only one entity, and that is why it is called Kevalá Bhakti. Kevalá Bhakti is not attained by baths, exercises or austerity. Those who have not been blessed with the Divine Grace, even to a small extent, cannot have any realization about it.

Mahat krpayaeva Bhagavad Krpáleshád vá.

The position of Kevalá Bhakti is by all means superior to the Gaonii Bhakti. That is why it is called Mukhyá Bhakti. Whatever progress an aspirant may achieve in Gaońii Bhakti, the distinction between the adored and the adorer, or between the infinite and the finite remains with them till the end. This aspect is known as Mahim Jiṋána in the scriptures. In the presence of Mahim Jiṋána the devotee feels shy in merging in the Supreme Brahma.

Rágátmika Bhakti: There is no Mahim-Jiṋána in Kevalá Bhakti. In this the aspirant runs to get close to the adored with all the zeal of his or her life. They consider the adored to be the life of their life and the soul of their soul. They have no time developing any distinction between the adored and the adorer or the infinite and the finite. The aspirant does not consider himself or herself to be the adorer of Rama but rather the personification of Rama. He or she loves to love, and cannot remain without loving because he or she entertains only this feeling.

Iśt́e svárasikii rágah paramaviśt́atá bhavet
Tanmayii yá bhavet bhakti sátra rágátmikoditá.

The first stage of Rágátmiká Bhakti is known as Rágánugá Bhakti.

Rágátmikámanusrtá yá sá rágánugocyate.

Rágánugá Bhakti molds the aspirants mind into the form of Rágátmiká. The dualistic aspirants who deserve the Rágátmiká Bhakti aspire to be close to Brahma and feel His presence, rather than to merge in Him. This is the zenith of Rágátmika. They do not like to become sugar, rather they love to taste it and say that if they get transformed into sugar, then how would they realize the taste of sugar. The dualists call this stage Gopiibháva or Vrajabháva.

Sei gopii man yár bhávámrte yáy;
Veda-dharma tyaji sei Krśńake bhajay.

It has to be borne in mind that the original meaning of the word “Gopa”, i.e. a milkman, is not applicable. The word “Go” means the sense organs. Only the one who sustains and controls the Indriyas is Gopa or Gopála. The word Gopála also means “giver of bliss”. This Vrajbháva is the proximal stage of Kevalá Bhakti. It is different from Jiṋánamishrá Bhakti since there is no vanity for knowledge nor the show of riches. This devotion cannot be attained through Vaedhii Bhakti.

Sakala jagate more kare vidhi bhakti;
Vidhi bhaktye Vrajabháva páite náhi shakti.

In Ananda Marga, there is no place for Vaedhii for or Jiṋánamishrá Bhakti. Ananda Margis are aspirants of Rágátmika Bhakti, and therefore, they do not desire to terminate their journey in a state of Vrajabháva, whatever else there may be in dualistic Vrajabháva, there is no expression of due reverence for the wish of Brahma or His introversive phase of the creative cycle. Why do people fail to realize the nice opportunity which His grace has offered them? Why will they not merge their “I” feeling into the immortality of the Supreme? By enjoying the bliss of divine attainment as a separate existence the unit mind and all the sense organs shall have to be controlled. Wherever the mind is with the Indriyas, there the apprehension of deterioration exists. That is why the Ananda Margis do not accept staying in Gopiibháva.

Bháva: For the exposition of Bhaktitattva, the use of the word Bháva is indispensable. What does Bháva signify?

Shuddhasattva visheśádvá premasúryáḿshu sámyabhák;
Rucibhishcittamásrńya krdasao bháva ucyate.

–Shrirupa Goswami

Bháva is that whereby the Citta or mind-stuff becomes purged and is chiefly dominated by Sattvaguńa. Where all the ten directions become brilliant with the rays of the sun of love and the taste or anurakti for the Lord gets enlightened, then the Citta develops oneness with Him. As a result of this Bháva, human beings direct their natural attractive tendencies towards the adored. The adored, however is not outside them, but is the life of their life, the mind of their mind and the life master of their entire existence. When this feeling of devotion for the adored awakens the introversion of one’s tendencies, then one becomes absorbed in this Bháva. One attains the state of realizing the self. In Vaeśńava philosophy this running into one’s own self is known as Hládinii Shakti because in this path there is a progressive refulgence of the light of mellifluous realizations.

When there is fear or feeling of crude propensities in the mind, there cannot be pure Anurakti or Bhakti. Devotion generated through fear is no Bhakti at all, rather it is but a lamentable state of mental crudeness. Some pray to the Lord for fear of hell and some for fear of torture and retribution in the next life. They hunger for emancipation from these fears. This betrays a lack of knowledge of the truth and you should not give encouragement to this inferiority complex. Those who accept or know the Lord as their own self have no reason to entertain any fear of Him. This fearless movement towards the Lord is termed Love.

Samyauṋmásrnito svánto mamatvátishyánkitah
Bháva sa eva sándrátma budhaeh premanigadyate.

–Shrirupa Goswami

When the mind attains Supreme serenity and a feeling of affection is developed for all beings then this is eternal peace and the sages call it love. Love cannot be developed for anything mean or finite.

Atmendriya priiti icchá táre bali káma;
Krśńendriya priiti icchá dhare prema náma.
Kámera tátparya nija sambhoga kevala;
Krśńasukhaváiṋcá haya premete prabala.

Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of the introverted energy. That is why these two can never co-exist. Therefore the aspirant has to skillfully to transform passion into love. Do you love your son? No, no you don’t love your son. You love Brahma in the form of your son. By loving your son as a son, you cannot love the Lord. Where there is the feeling of son, there is no Lord and where there is the Lord, there is no son. Where you exist He does not and where He exists you are no more.

Yáṋhá kám táṋhá nehi Rám;
Yáṋhá Rám táṋhá nehi kám
Dono ekatra nehi milae,
Ravi rajanii ek t́hám.

Bhakti is of eight kinds: two kinds of Támasika Bhakti, two kinds of Rájasika Bhakti, two kinds of Sáttvika Bhakti, Jiṋánamishrá Bhakti and Kevalá Bhakti. Previously I said that of these eight kinds, Kevalá Bhakti is the supreme. However, Bhakti of any kind is of greater value than no Bhakti at all, because Bhakti regulates the flow of the human mind in one direction.

Ast́ávidháhyeśá bhaktiryasmin mlecche’pi vartate
Sa viprendro munih Shriimán sa yatih sa ca pańd́itah.

A devotee of any of these eight kinds of Bhakti, even though he or she is thoroughly engrossed by superstitions should be considered as a high-ranking Bráhmana, a sage, an ascetic or an erudite.

Cańdálo’pi dvijashreśt́hah Haribhaktiparáyanah
Haribhakti-vihiihnashca vipro’pi shvapacádhamah.

Muci haye’ shuci hay yadi Hari bhaje;
Shuci haye’ muci hay yadi Hari tyaje.

There is no distinction as to one’s eligibility for the Bhakti Sádhaná. All beings endowed with the human frame are eligible for this Sádhaná.

Ánindyayonyadhikryate.

From the worldly standpoint even those degraded castes are entitled to do Bhakti Sádhaná. The great sage Nárada said.

Násti teśu játividyárúpakulakriyádi bhedah.

The highest attainment of Bhakti is the attainment of the Supreme, but in the mind-stuff of the devotees of Vaedhii Bhakti a desire for the pleasures derived from objects is greater than a desire for the supreme Bliss. Just as a mother diverts a crying child by offering a toy, so too the devotees of Vaedhii Bhakti are as if deluded with toys. The mother is obliged to disengage herself from other jobs and embrace the child who throws off the toy. The devotees of Kevalá Bhakti are shrewd like those children. There are three grades of devotees.

1. SUPERIOR DEVOTEES

Shástreyuktao ca nipuńah sarvathá drd́ha nishcayah
Praod́hoshraddho’dhikárii yah sa bhakta uttamomatah.

Those versed in the spiritual scriptures and competent in practices and of firm mind are the devotees of the highest degree.

2. INTERMEDIATE

Yo shástrádiśvanipuńah shraddháván sa tu madhyamah.

Those who have reverence, but have no knowledge of the scripture, are intermediate type of devotees.

3. INFERIOR

Yo bhavet komalashraddhah sah kaniśt́ho nigadyate.

Those who are neither erudite nor earnest are the wretched devotees. Rágamishrá Bhakti or Kevalá Bhakti is attainable only by the highest category of devotees. They alone attain the pervasive evolution of their soul. That is why in the scriptures Nirguńa Bhakti is called the “Puśt́i Márga” while other routes are termed “Mayádá Márga”.

The more the aspirants of Kevalá Bhakti advance toward their Iśt́a the more they remain oblivious of their little self and attain the qualities of Iśt́a

Mádhava Mádhava anukhana souṋari, sundarii Mádhava bheli.

While constantly ideating on Mádhava, Radha calls herself Mádhava.

The devotees of Kevalá Bhakti perceive only Brahma. To them the entire universe is Brahma to them all activities excepting Brahma Sádhaná are insignificant and valueless.

Rám nám ek auṋka hae sab sádhan hae shúńa;
Aunk binu kachu hát nehi aunk rahe dasha guń.

Therefore, O devotees remember the Lord’s name else all your efforts will be reduced to cipher. Under all circumstances and during all activities, cling firmly to His name. The Dharma of your childhood is to read and practice Brahma Sádhaná. The Dharma of youth is to earn money and practise Brahma Sádhaná. The dharma and of your old age, when you become incapacitated for all physical activities, is only to practise Brahma Sádhaná. Prahláda says:

Kaomára ácaret prájiṋo dharmán bhágavatániha
Durlabhaḿ mánuśaḿ janma tadapyadhruvamarthadam.

The wise practise Dharma Sádhaná right from infancy because a human life is rare and rarer still is the human life perfected through Sádhaná.

Brahma is the dearest of the true devotees and therefore, every item and everything related to Brahma is dear to them.

Yei nám sei Krśńá bhaja niśt́ha kari;
Námer sahit áchen ápani Shriihari.

The true devotees love the world, the society and everything around because they perceive each and every manifestation of the artful Prakrti with one universal spirit. They also love the finite, since it is also a portion of the Universal. They perceive worldly pleasures as divine bliss varied by time, place and person. They keep their mind-stuff absorbed in the eternal currents of the divine flow. Such devoted aspirants are the only true enjoyers or rasika and their object of enjoyment is the Supreme Brahma.

The Veda says: Rasah vae sah.

Only the knower of the Supreme Nectar is the enjoyer. If the divine bliss is viewed with a vile selfish motive, it turns into poison. If viewed with expanded vision, then it is attained in terms of divine bliss. Those who enjoy the Supreme Eternal are alone the true enjoyers, the true aspirants.

Poet Candidasa says:

Rasik rasik kahaye sakale rasik kehai nay,
Bháviyá gańiyá bujhiyá dekhle kot́ite got́ika hay;
Jemati diipiká ujare adhiká bhitare anal shikhá,
Pantaunge ásiya paŕaye ghuriyá maraye pákhá.
Jagat juŕiyá temati ghuriyá kámánale puŕi’ mare;
Rasajiṋa ye jan se karaye pán viśa cháŕi amrtere.

The aspirants of Bhakti should surrender their all to their adored. Everything objective is centered inside the mind. Hence if the mind itself is surrendered to Brahma, everything automatically becomes surrendered.

Ratnákarastava grhaḿ grhinii ca padmá
Deyaḿ kimapi bhavate Puruśottamáya
Ábhiiravámanayanápahrtámánasáya
Dattaḿ manah yadupate tvamidaḿ grhána.

Oh, Lord, the Universe is Your abode, the Supreme Prakrti herself is Your consort. You have everything. Then, O Puruśottama, what will I offer to You? O yes, I remember one thing. Your true devotees have stolen away Your mind. That is why You have need of one thing. Your mind is lost O Lord, and I offer my mind to You. Do grace me by Your acceptance.