classes ::: Love, God, Yoga,
children ::: Bhakti Yoga (quotes)
branches ::: Bhakti, Bhakti-Yoga

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Bhakti
object:Bhakti Yoga
class:Love
class:God
subject class:Yoga


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--- OBJECT INSTANCES [31]


1.01_-_Prayer
1.02_-_The_Philosophy_of_Ishvara
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.04_-_The_Need_of_Guru
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.06_-_Incarnate_Teachers_and_Incarnation
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.08_-_Worship_of_Substitutes_and_Images
1.09_-_The_Chosen_Ideal
1.10_-_The_Methods_and_the_Means
2.01_-_The_Preparatory_Renunciation
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.04_-_The_Forms_of_Love-Manifestation
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.07_-_The_Triangle_of_Love
2.08_-_The_God_of_Love_is_his_own_proof
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.10_-_Conclusion
Bhakta
Bhakti-Yoga
Bhakti_Yoga_(quotes)
Hafiz
Hazrat_Inayat_Khan
Songs_of_God
the_Beloved
the_Divine_Game
the_Divine_Love
the_Divine_Play
the_object_of_adoration

--- PRIMARY CLASS


Bhakti_Yoga
book
God
Love
quotes

--- SEE ALSO


--- SIMILAR TITLES [3]


1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
1.05 - Bhakti Yoga
2.03 - The Naturalness of Bhakti-Yoga and its Central Secret
4.3 - Bhakti
Bhakti
Bhakti-Yoga
Bhakti Yoga (quotes)
Guru Bhakti Yoga
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


bhakti. ::: adoration; divine love; true devotion to absolute Reality, where the devotee focuses so much that he and the Reality become one

bhakti marg&

bhakti yoga. ::: the yoga of devotion chosen primarily by those of an emotional nature; the yoga motivated chiefly by seeing God as the embodiment of love; through prayer, worship and ritual one surrenders to God, channelling and transmuting one's emotions into unconditional love or devotion; one of the four paths of yoga

bhakti yogi. ::: the one who strives to attain union with God through the path of devotion

bhakti rasa. ::: the joy of bhakti

bhakti ::: love for the Divine, devotion to the Divine.

bhaktiman me priyah ::: the God-lover (the one who has love of Me) is dear to Me. [Gita 12.17]

bhaktimarga ::: [the path of bhakti].

bhaktivada ::: [the gospel of bhakti].

bhaktiyoga ::: [the yoga of devotion].

bhakti — devotion, “love and adoration and the soul’s desire of the Highest”.

Bhakti (.Devotion)::: Obedience is the sign of the servant, but that is the lowest stage of this relation, dasya. Afterwards we do not obey, but move to his will as the string replies to the finger of the musician. To be the instrument is this higher stage of self-surrender and submission. But this is the living and loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being.
   Ref: CWSA Vol. 23-24, Page: 603

Bhakti: (Skr. division, share) Fervent, loving devotion to the object of contemplation or the divine being itself, the almost universally recognized feeling approach to the highest reality, in contrast to vidya (s.v.) or jnana (s.v.), sanctioned by Indian philosophy and productive of a voluminous literature in which the names of Ramamanda, Vallabha, Nanak, Caitanya, and Tulsi Das are outstanding. It is distinguished as apara (lower) and para (higher) bhakti, the former theistic piety, the latter philosophic meditation on the unmanifest brahman (cf. avyakta). -- K.F.L.

Bhakti: Sanskrit for devotion. Worship, faith, religious devotion as a way of spiritual attainment.

Bhakti-marga: Sanskrit for path of devotion. The approach to spiritual perfection through loving devotion to God. (See: Bhakti yoga.)

Bhakti yoga: The Yoga of love, the quest of union with the Divine Spirit through the bhakti-marga, the harmonization of the love nature of man with his prescribed destiny, which is to manifest, in all its purity, the Divine Love of the Creator under its three-fold aspect of life-giver, preserver and upholder. Man is conceived as ultimately reaching the divine union of mystic love by uniting his love nature with that portion of the divine aspect of love and cohesion which is giving him life. The three degrees of Bhakti Yoga are: Bhaya bhakti, ananaya bhakti, and yekanta bhakti (q.v.).

Bhakti Yoga(Sanskrit) ::: A word derived from the verbal root bhaj. In connection with yoga and as being one of therecognized forms of it, the general signification of bhakti yoga is devotion, affectionate attachment. (Seealso Yoga)

Bhakti (Sanskrit) Bhakti [from the verbal root bhaj to divide, share, serve, love] As a noun, devotion or affectionate attachment; also one of the paths (margas) followed by the disciple or student, which might be translated as liberation by faith or love.

Bhakti Yoga (Sanskrit) Bhakti Yoga [from bhakti devotion + yoga union from the verbal root yuj to join] The form of yoga practice of attaining at-one-ment or union with the spiritual-divine essence within by means of devotion, faith, and love.

bhakti. ::: adoration; divine love; true devotion to absolute Reality, where the devotee focuses so much that he and the Reality become one

bhakti marg&

bhakti yoga. ::: the yoga of devotion chosen primarily by those of an emotional nature; the yoga motivated chiefly by seeing God as the embodiment of love; through prayer, worship and ritual one surrenders to God, channelling and transmuting one's emotions into unconditional love or devotion; one of the four paths of yoga

bhakti yogi. ::: the one who strives to attain union with God through the path of devotion

bhakti rasa. ::: the joy of bhakti

bhakti ::: love for the Divine, devotion to the Divine.

bhaktiman me priyah ::: the God-lover (the one who has love of Me) is dear to Me. [Gita 12.17]

bhaktimarga ::: [the path of bhakti].

bhaktivada ::: [the gospel of bhakti].

bhaktiyoga ::: [the yoga of devotion].

bhakti — devotion, “love and adoration and the soul’s desire of the Highest”.

Bhakti (S) Devotion, reverence

Bhakti: Devotion; love (of God).

Bhakti-marga: The path of devotion to attain divinity.

Bhakti-yogi: One who strives to attain union with God through the prescribed spiritual discipline of the path of devotion.

bhakti ::: attachment, trust; homage, devotion, worship.


--- QUOTES [54 / 54 - 278 / 278] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   41 Sri Aurobindo
   4 Sri Ramakrishna
   3 Sri Ramana Maharshi
   2 A C Bhaktivedanta Swami Prabhupada
   1 The Mother
   1 Swami Vivekananda
   1 Swami Satyananda Saraswati
   1 Aleister Crowley

NEW FULL DB (2.4M)

  136 A C Bhaktivedanta Swami Prabhup da
   51 A C Bhaktivedanta Swami Prabhupada
   14 Swami Vivekananda
   10 Sri Ramakrishna
   6 Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
   5 Bhaktisvarupa Damodar Swami
   5 Bhaktisiddhanta Sarasvati
   4 Sri Ramana Maharshi
   4 Holy Mother Sri Sarada Devi
   3 Sadhguru
   3 Ramesh Menon
   3 Mahatma Gandhi
   3 Frederick Lenz
   2 Ram Dass
   2 Pandurang Shastri Athavale
   2 Narendra Modi
   2 Devdutt Pattanaik
   2 Bhakti Tirtha Swami
   2 Anonymous

1:Call with Bhakti upon His Hallowed Name and the mountain of your sins shall disappear as a mountain of cotton-wool will vanish in an instant if it catches one spark of fire. ~ Sri Ramakrishna,
2:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks 650,
3:The standard of success is whether you've pleased God. ~ A C Bhaktivedanta Swami Prabhupada,
4:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
5:If you pray, trust that he hears. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
6:One cannot demand or compel grace. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
7:Yoga of Bhakti is a matter of the heart and not of the intellect. ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
8:Bhakti and Karma cannot be perfect and enduring unless they are based upon Jnana. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
9:Love and serve men, but beware lest thou desire their approbation. Obey rather God within thee. ~ Sri Aurobindo, Essays Divine And Human Bhakti,
10:All ways can lead to the Supermind, just as all ways can lead to the Divine. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
11:Delight of the heart in God is the whole constituent and essence of true Bhakti. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
12:Not to kill emotion, but to turn it towards the Divine is the right way of the Yoga. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
13:Not to kill emotion, but to turn it towards the Divine is the right way of the Yoga. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
14:521. If Hell were possible, it would be the shortest cut to the highest heaven. For verily God loveth. ~ Sri Aurobindo, Essays Divine And Human Bhakti,
15:There should be even in deep feeling a calm, a control, a purifying restraint and measure. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
16:The very basis of this Yoga is bhakti and if one kills one’s emotional being there can be no bhakti. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
17:Until the final clarification and harmonising of the nature there are always contradictions in the being. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
18:Bhakti and the heart’s call for the Divine have a truth—it is the truth of the divine Love and Ananda. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
19:Grace is something spontaneous which wells out from the Divine Consciousness as a free flower of its being. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
20:Emotion is a good element in Yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
21:Bhakti is to keep the mind on God by chanting His name and glories ... Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally. ~ Sri Ramakrishna, The Gospel of Ramakrishna ,
22:If the reply takes long in coming, trust that he knows and loves and that he is wisest in the choice of the time. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
23:The Divine looks into the heart and removes the veil at the moment which he knows to be the right moment to do it. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
24:It is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
25:The very basis of this Yoga is bhakti and if one kills one's emotional being there can be no bhakti. So there can be no possibility of emotion being excluded from the Yoga. ~ Sri Aurobindo, (CWSA 29) ,
26:Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
27:Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
28:Awake by your aspiration the psychic fire in the heart that burns steadily towards the Divine—that is the one way to liberate and fulfil the emotional nature. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
29:Awake by your aspiration the psychic fire in the heart that burns steadily towards the Divine—that is the one way to liberate and fulfil the emotional nature. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
30:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. ~ A C Bhaktivedanta Swami Prabhupada, The Bhagavad Gita ,
31:The psychic has its own more personal love, bhakti, surrender. Love in the higher or spiritual mind is more universal and impersonal. The two must join together to make the highest divine love. ~ Sri Aurobindo, Letters on Yoga - II Revelations of Divine Love,
32:The desire for the Divine or for bhakti for the Divine is the one desire which can free one from all the others—at the core it is not a desire, but an aspiration; a soul need, the breath of existence of the inmost being, and as such it cannot be counted among desires, kāmanār madhye nay. ~ Sri Aurobindo, to Dilip ,
33:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
34:The name of the Divine is usually called in for protection, for adoration, for increase of bhakti, for the opening up of the inner consciousness, for the realisation of the Divine in that aspect. As far as it is necessary to work in the subconscious for that, the Name must be effective there. ~ Sri Aurobindo, Letters On Yoga - II Namajapa or Repetition of the Name,
35:conditions of the psychic opening ::: The realisation of the psychic being, its awakening and the bringing of it in front depend mainly on the extent to which one can develop a personal relation with the Divine, a relation of Bhakti, love, reliance, self-giving, rejection of the insistences of the separating and self-asserting mental, vital and physical ego. ~ Sri Aurobindo, Letters On Yoga - III ,
36:You partake of the nature of him on whom you meditate. By worshipping Siva you acquire the nature of Siva. A devotee of Rama meditated on Hanuman day and night. He used to think he had become Hanuman. In the end he was firmly convinced that he had even grown a little tail. Jnana is the characteristic of Siva, and bhakti of Vishnu. One who partakes of Siva's nature becomes a jnani, and one who partakes of Vishnu's nature becomes a bhakta. ~ Sri Ramakrishna,
37:As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. The concentration in the heart and the concentration in the head can both be used - each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body. ~ Sri Aurobindo, Letters On Yoga - II ,
38:conditions of the psychic opening ::: For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III ,
39:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III ,
40:The other day I told you the meaning of bhakti. It is to adore God with body, mind, and words. 'With body' means to serve and worship God with one's hands, go to holy places with one's feet, hear the chanting of the name and glories of God with one's ears, and behold the divine image with one's eyes. 'With mind' means to contemplate and meditate on God constantly and to remember and think of His lila. 'With words' means to sing hymns to Him and chant His name and glories.Devotion as described by Narada is suited to the Kaliyuga. It means to chant constantly the name and glories of God. Let those who have no leisure worship God at least morning and evening by whole-heartedly chanting His name and clapping their hands. ~ Sri Ramakrishna,
41:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic. ~ Sri Aurobindo, The Synthesis Of Yoga ,
42:Everyone who is turned to the Mother is doing my Yoga. It is a great mistake to suppose that one can 'do' the Purna Yoga - i.e. carry out and fulfil all the sides of the Yoga by one's own effort. No human being can do that. What one has to do is to put oneself in the Mother's hands and open oneself to her by service, by bhakti, by aspiration; then the Mother by her light and force works in him so that the sadhana is done. It is a mistake also to have the ambition to be a big Purna Yogi or a supramental being and ask oneself how far have I got towards that. The right attitude is to be devoted and given to the Mother and to wish to be whatever she wants you to be. The rest is for the Mother to decide and do in you. ~ Sri Aurobindo, The Mother With Letters On The Mother 151,
43:The up and down movement which you speak of is common to all ways of Yoga. It is there in the path of bhakti, but there are equally alternations of states of light and states of darkness, sometimes sheer and prolonged darkness, when one follows the path of knowledge. Those who have occult experiences come to periods when all experiences cease and even seem finished for ever. Even when there have been many and permanent realisations, these seem to go behind the veil and leave nothing in front except a dull blank, filled, if at all, only with recurrent attacks and difficulties. These alternations are the result of the nature of human consciousness and are not a proof of unfitness or of predestined failure. One has to be prepared for them and pass through. They are the day and night of the Vedic mystics. ~ Sri Aurobindo, Letters On Yoga - II ,
44:Bhagavan: There are only two ways to conquer destiny or to be independent of it. One is to inquire whose this destiny is and discover that only the ego is bound by it and not the Self and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time: "Not I, but Thou, oh Lord," giving up all sense of "I" and "mine" and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-inquiry or through bhakti-marga. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
45:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
46:When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner vital, then into the navel and other vital centres and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assistance, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
47:Contact and Union with the Divine;Seeing is of many kinds. There is a superficial seeing which only erects or receives momentarily or for some time an image of the Being seen; that brings no change, unless the inner bhakti makes it a means for change. There is also the reception of the living image of the Divine in one of his forms into oneself, - say, in the heart, - that can have an immediate effect or initiate a period of spiritual growth. There is also the seeing outside oneself in a more or less objective and subtle physical or physical way. As for milana, the abiding union is within and that can be there at all times; the outer milana or contact is not usually abiding. There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly - that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world - but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone - and this does not exclude such specific personal manifestations as those vouchsafed to Krishnaprem and his guru. The more ways there are of the union, the better. ~ Sri Aurobindo, Letters On Yoga - II ,
48:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening. This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature. ~ Sri Aurobindo, Letters On Yoga - II 7.5.56 - Omnipresence,
49:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga. The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother ,
50:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?What Is Devotion?...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]Devotion Is a State of the Heart and SoulBhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]Devotion without Gratitude Is Incomplete...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
51:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination. He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present. His bhakti is illustrated by the following statement he made to a disciple: To my divine mother I prayed only for pure love. At her lotus feet I offered a few flowers and I prayed: Mother! here is virtue and here is vice; Take them both from me. Grant me only love, pure love for Thee. Mother! here is knowledge and here is ignorance; Take them both from me. Grant me only love, pure love for Thee. Mother! here is purity and impurity; Take them both from me. Grant me only love, pure love for Thee. Ramakrishna, like Kabir, was a practical man. He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions." A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea. So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said: ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya ,
52:Talk 26...D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.D.: How is restlessness removed from the mind?M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).Talk 27.D.: How are they practised?M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
53:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,
54:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,

*** NEWFULLDB 2.4M ***

1:of ~ A C Bhaktivedanta Swami Prabhup da,
2:Bhakti is Jnana Mata, i.e., ~ The Mother,
3:PURPORT This ~ A C Bhaktivedanta Swami Prabhup da,
4:Bhakti is a Social Force ~ Pandurang Shastri Athavale,
5:Bhakti is the one essential thing. ~ Sri Ramakrishna,
6:To kill nothing, that is love. ~ A C Bhaktivedanta Swami Prabhupada,
7:and was put out of countenance. ~ A C Bhaktivedanta Swami Prabhup da,
8:Life does not mean mere karma or mere bhakti or mere jnana. ~ Vinoba Bhave,
9:The great quality of Bhakti is that it cleanses the mind. ~ Swami Vivekananda,
10:Religion means to know God and to love Him. ~ A C Bhaktivedanta Swami Prabhup da,
11:Hatred is a thing which greatly impedes the course of Bhakti. ~ Swami Vivekananda,
12:Beginning of all knowledge comes from humility. ~ A C Bhaktivedanta Swami Prabhupada,
13:Faith is unflinching trust in something divine. ~ A C Bhaktivedanta Swami Prabhupada,
14:There is no better karma or bhakti than enquiry into the Self. ~ Sri Ramana Maharshi,
15:Bhakti yoga isn't something you join, it's love. It means falling in love. ~ Krishna Das,
16:Selfishness is either self-centered or self-extended. ~ A C Bhaktivedanta Swami Prabhup da,
17:It's better to be an outspoken atheist than a hypocrite. ~ A C Bhaktivedanta Swami Prabhupada,
18:Bhakti-Yoga does not say, ‘Give up’; it only says, ‘Love, love the Highest !’ ~ Swami Vivekananda,
19:Give up knowledge and reasoning. Take up bhakti instead. Bhakti is the essence. ~ Sri Ramakrishna,
20:In fact he was the most elevated transcendental personality. ~ A C Bhaktivedanta Swami Prabhup da,
21:Those who want to enjoy the fruits of their work are misers. ~ A C Bhaktivedanta Swami Prabhup da,
22:Humility does not mean to think yourself less, but to less think of yourself. ~ Bhakti Tirtha Swami,
23:Be very humble when you plan so that Krishna is happy with you. ~ A C Bhaktivedanta Swami Prabhupada,
24:Don't Feel Yourself To Be Alone Because GOD is always with you. ~ A C Bhaktivedanta Swami Prabhup da,
25:A grain of devotion is more valuable thank tons of faithlessness. ~ A C Bhaktivedanta Swami Prabhupada,
26:He thus makes all things complicated, and he is always in trouble. ~ A C Bhaktivedanta Swami Prabhup da,
27:Bhakti yoga is a way of transforming your emotion from negativity to utmost pleasantness. ~ Jaggi Vasudev,
28:Our only business is to love God, not to ask God for our necessities. ~ A C Bhaktivedanta Swami Prabhup da,
29:The spiritual master can instruct the disciple though many different formats. ~ Bhaktisvarupa Damodar Swami,
30:All my actions are under the control of the indwelling Lord. ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
31:Christ means Krishna, love of Godhead, Who has His face annointed with tilak. ~ A C Bhaktivedanta Swami Prabhupada,
32:The student must have a very humble state of mind and also must be very inquisitive. ~ Bhaktisvarupa Damodar Swami,
33:Their idea is that marriage is for legalized prostitution. They think like that, ~ A C Bhaktivedanta Swami Prabhup da,
34:The genuine Guru is God's representative and he speaks about God and nothing else. ~ A C Bhaktivedanta Swami Prabhupada,
35:Devotional service is more or less a declaration of war against the illusory energy. ~ A C Bhaktivedanta Swami Prabhup da,
36:The Self is dear to all. Nothing else is dear. Love unbroken like a stream of oil is termed 'Bhakti'. ~ Sri Ramana Maharshi,
37:Extreme love of God is Bhakti, and this love is the real immortality ~ Swami Vivekananda from Inspired Talks (June 24, 1895),
38:The path of bhakti, karma and love as expounded in the Gita leaves no room for the despising of man by man. ~ Mahatma Gandhi,
39:Those who are lacking in bhakti (devotion), lacking in faith, are ill qualified to interpret the scriptures. ~ Mahatma Gandhi,
40:As you pass through bhakti yoga, as you pass through love, you're elated. You're fulfilled and you're joyous. ~ Frederick Lenz,
41:In the Bhagavat culture worship of the spiritual master plays a very important role in our life. ~ Bhaktisvarupa Damodar Swami,
42:Living in the bodily conception, our idea of happiness is like that of a man in delirium. ~ A C Bhaktivedanta Swami Prabhup da,
43:Indulgence in animal killing for the taste of the tongue is the grossest kind of ignorance ~ A C Bhaktivedanta Swami Prabhupada,
44:For success in life you need yukti (skill) and shakti (strength), Bhakti (Devotion ) and Mukti (Freedom). ~ Sri Sri Ravi Shankar,
45:loss of mental equilibrium take place in persons who are too affected by material conditions ~ A C Bhaktivedanta Swami Prabhup da,
46:The means to Liberation is bhakti (devotion) in the form of continuous or prolonged meditation on the Self. ~ Sri Ramana Maharshi,
47:Books are the basis; purity is the force; preaching is the essence; utility is the principle. ~ A C Bhaktivedanta Swami Prabhupada,
48:To love God, excluding the world, is to give Him an intense but imperfect adoration.(Thoughts and Aphorisms ~ Bhakti)#SriAurobindo,
49:A disciple serves the spiritual master with the sole purpose of getting instructions from him. ~ A C Bhaktivedanta Swami Prabhupada,
50:The highest summit of spiritual perfection is knowledge of the Supreme Personality of Godhead. ~ A C Bhaktivedanta Swami Prabhupada,
51:2. There is another world besides this material world of which we have only limited experience. ~ A C Bhaktivedanta Swami Prabhup da,
52:Devotion (Bhakti) includes Sentimental Devotion (Bhav Bhakti) and Devotion through action (Kruti Bhakti). ~ Pandurang Shastri Athavale,
53:A spiritual master who is one hundred percent Krishna conscious is the bona fide spiritual master. ~ A C Bhaktivedanta Swami Prabhupada,
54:Humility means that one should not be anxious to have the satisfaction of being honored by others. ~ A C Bhaktivedanta Swami Prabhupada,
55:The path that is followed by most persons in the beginning of their spitirual search is the path of love, bhakti yoga. ~ Frederick Lenz,
56:Once the seed of bhakti is sown, the effect is inevitable: it will gradually grow into a tree with flowers and fruits. ~ Sri Ramakrishna,
57:Every living creature is the son of the supreme Lord, and He does not tolerate even ants being killed ~ A C Bhaktivedanta Swami Prabhupada,
58:one is attractive due to (1) wealth, (2) power, (3) fame, (4) beauty, (5) wisdom and (6) renunciation. ~ A C Bhaktivedanta Swami Prabhup da,
59:Without meditation there is no peace, and without peace, where is the hope for happiness? ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
60:Humility means one does not impose his conceptions upon others and he is fully dependent on the mercy of the Lord. ~ Bhaktisvarupa Damodar Swami,
61:All the Vedic literatures and the Purāṇas are meant for conquering the darkest region of material existence. ~ A C Bhaktivedanta Swami Prabhup da,
62:The art of focusing one’s attention on the Supreme and giving one’s love to Him is called Kṛṣṇa consciousness. ~ A C Bhaktivedanta Swami Prabhup da,
63:You should not be carried away by the dictation of the mind, but the mind should be carried by your dictation. ~ A C Bhaktivedanta Swami Prabhupada,
64:when there is an increase in the mode of ignorance.
O son of Kuru, darkness,inertia, madness are manifested. ~ A C Bhaktivedanta Swami Prabhup da,
65:I'm a Bhakti, meaning I practice devotional yoga and the heart and love, so I say to people, start with your ego and go down to your heart. ~ Ram Dass,
66:If by studying Bhagavad-gītā one decides to surrender to Kṛṣṇa, he is immediately freed from all sinful reactions. ~ A C Bhaktivedanta Swami Prabhup da,
67:Mādana-mahābhāva is even superior to the abovementioned mohana-bhāva and is also more astonishing. ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
68:This material nature is My inferior prakṛti, but beyond this is another prakṛti – jīva-bhūtām, the living entities. ~ A C Bhaktivedanta Swami Prabhup da,
69:The holy name of Krishna has extraordinary spiritual potency because the name of God is nondifferent from God Himself. ~ A C Bhaktivedanta Swami Prabhupada,
70:we stated that of the five items (īśvara, jīva, prakṛti, time and karma) four are eternal, whereas karma is not eternal. ~ A C Bhaktivedanta Swami Prabhup da,
71:Living entity is food for another living entity, it does not mean that I shall eat my children also. There is discretion. ~ A C Bhaktivedanta Swami Prabhupada,
72:Sanitation should not be seen as a political tool, but should only be connected to patriotism (rashtrabhakti) and commitment to public health. ~ Narendra Modi,
73:To become free from sinful life, there is only simple method: if you surrender to Kṛṣṇa. That is the beginning of bhakti. ~ A C Bhaktivedanta Swami Prabhup da,
74:If you sell diamonds, you cannot expect to have many customers. But a diamond is a diamond even if there are no customers. ~ A C Bhaktivedanta Swami Prabhupada,
75:Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. ~ A C Bhaktivedanta Swami Prabhupada,
76:Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. ~ A C Bhaktivedanta Swami Prabhup da,
77:First-class religion teaches one how to love God without any motive. If I serve God for some profit, that is business-not love. ~ A C Bhaktivedanta Swami Prabhup da,
78:One should not be happy or distressed over desirables and undesirables, knowing that such feelings are just created by the mind. ~ A C Bhaktivedanta Swami Prabhupada,
79:In all spiritualities there is a contrast between the affective or13 devotional (bhakti) and the intellectual, anoetic type of experience (raja yoga). ~ Thomas Merton,
80:As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities. ~ A C Bhaktivedanta Swami Prabhup da,
81:He who has really prayed to the Master, even once, has nothing to fear. By, praying to him constantly one gets ecstatic love (Prema Bhakti) through his grace. ~ Sarada Devi,
82:Krishna was conceived in the womb of Devaki mysteriously as the sun setting in the West imparts his rays to the rising moon in the East. ~ A C Bhaktivedanta Swami Prabhupada,
83:Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth. ~ A C Bhaktivedanta Swami Prabhup da,
84:Your right is to your work, never to the fruits. Be neither motivated by the fruit of action nor inclined to give up action. ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
85:According to the Vedic rule, there is no scope for a woman’s being independent (asamakṣam), for a woman cannot protect herself independently. ~ A C Bhaktivedanta Swami Prabhup da,
86:Neither Mantra nor scripture is of any avail; Bhakti, love, accomplishes everything. The Master is everything - both Guru and Ishta. He is all in all. ~ Holy Mother Sri Sarada Devi,
87:The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater. ~ A C Bhaktivedanta Swami Prabhup da,
88:One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There ~ A C Bhaktivedanta Swami Prabhup da,
89:Once it happened…Four men were walking in the forest. The first was a gnana yogi, the second was a bhakti yogi, the third was a karma yogi, and the fourth was a kriya yogi. ~ Sadhguru,
90:A tree full of ripened fruits bows down naturally, because of the weight of the fruits and its willingness to make its fruits accessible to others. ~ A C Bhaktivedanta Swami Prabhupada,
91:He who has really prayed to the Master, even once, has nothing to fear. By praying to Him constantly one gets ecstatic love (Prema Bhakti) through His grace. ~ Holy Mother Sri Sarada Devi,
92:The four major vices of Kali-yuga are (1) illicit connection with women, (2) animal slaughter, (3) intoxication, (4) speculative gambling of all sorts. ~ A C Bhaktivedanta Swami Prabhup da,
93:Material pleasure means the pleasure of the senses. That’s all. This is the difference. When you simply try to please Kṛṣṇa, that is spiritual pleasure. ~ A C Bhaktivedanta Swami Prabhup da,
94:What is bhaktiyoga? It is to keep the mind on God by chanting His name and glories. For the Kaliyuga the path of devotion is easiest. This is indeed the path for this age. ~ Sri Ramakrishna,
95:If after accepting the spiritual master and being initiated one does not follow the rules and regulations of devotional service, then he is again fallen. ~ A C Bhaktivedanta Swami Prabhupada,
96:A devotee should be fixed in the conclusion that, the spiritual master cannot be subject to criticism and should never be considered equal to a common man. ~ A C Bhaktivedanta Swami Prabhupada,
97:A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī. ~ A C Bhaktivedanta Swami Prabhup da,
98:In this world of Maya, which is averse to the Lord, full of trials and tribulations, only patience, humility and respect for others are our friends for Hari bhajana. ~ Bhaktisiddhanta Sarasvati,
99:Innumerable are the ways that lead to God. There are the paths of jnana, of karma, and of bhakti. If you are sincere, you will attain God in the end , whichever path you follow. ~ Sri Ramakrishna,
100:There is a word Kristos in the Greek dictionary, and this word is supposed to be borrowed from the Sanskrit word "Krishna," and Christ is derived from Kristos. ~ A C Bhaktivedanta Swami Prabhupada,
101:Call with Bhakti (Love) upon His Hallowed Name and the mountain of your sins shall disappear as a mountain of cotton-wool will vanish in an instant if it catches one spark of fire. ~ Sri Ramakrishna,
102:The living being is in the state of forgetfulness of his relation with God due to his being overly attracted to material sense gratification from time immemorial. ~ A C Bhaktivedanta Swami Prabhup da,
103:Kṛṣṇa conscious man does not take shelter of any person – man or demigod. Whatever he does in Kṛṣṇa consciousness is sufficient in the discharge of his obligation. ~ A C Bhaktivedanta Swami Prabhup da,
104:‘As oil poured from one vessel to another falls in an unbroken line, so, when the mind in an unbroken stream thinks of the Lord, we have what is called Para-Bhakti or supreme love.’ ~ Swami Vivekananda,
105:I teach Zen, tantric mysticism, jnana yoga, bhakti yoga, Tibetan mysticism, occultism and psychic development. I also teach poetry and literature, film and many other different things. ~ Frederick Lenz,
106:Those that say the kali yuga is an age of evil forget that this wonderful age is the yuga when moksha is nearest. I say to you, Bhakti, this is the most wonderful of all the ages of men! ~ Ramesh Menon,
107:A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaisnava cult so that naturally he may come to the topmost position of a brahmana. ~ A C Bhaktivedanta Swami Prabhupada,
108:Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. ~ A C Bhaktivedanta Swami Prabhup da,
109:It is imperative that one approaches a spiritual master, for by such association one proportionately develops his consciousness towards the Supreme Personality of Godhead. ~ A C Bhaktivedanta Swami Prabhupada,
110:Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. ~ A C Bhaktivedanta Swami Prabhup da,
111:Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Krishna himself. ~ A C Bhaktivedanta Swami Prabhupada,
112:When a pure devotee or spiritual master speak, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the Parampara System. ~ A C Bhaktivedanta Swami Prabhupada,
113:When the teacher, the spiritual master, is praying for the mercy of the Lord to enlighten the student, then by the blessings of the Lord the student gets the blessing of knowledge. ~ Bhaktisvarupa Damodar Swami,
114:‘As oil poured from one vessel to another falls in an unbroken line, so, when the mind in an unbroken stream thinks of the Lord, we have what is called Para-Bhakti or supreme love.’ (III. 85) ~ Swami Vivekananda,
115:One has to ascertain the right path for his activities by following in the footsteps of great saintly persons and books of knowledge under the guidance of a spiritual master. ~ A C Bhaktivedanta Swami Prabhupada,
116:I have written and spoken my thoughts over many years. Now I'm on new ground and spirit. I want to bring these together. Things like karma yoga, bhakti yoga, conscious dying, conscious aging. Consciousness. ~ Ram Dass,
117:The intellectual approach to Ganesha is called gyan yoga. The emotional approach to Ganesha is called bhakti yoga. And a mechanical, ritualistic, approach to Ganesha is called karma yoga. Different ~ Devdutt Pattanaik,
118:We are using everything they use – table, chair, bed, tape recorder, typewriter – so what is the difference? The difference is that we are using everything for Kṛṣṇa. Bob: The devotees ~ A C Bhaktivedanta Swami Prabhup da,
119:Because materialists cannot understand Krsna spiritually, they are advised to concentrate the mind on physical things and try to see how Krsna is manifested by physical representations. ~ A C Bhaktivedanta Swami Prabhup da,
120:Bhakti is to keep the mind on God by chanting His name and glories.... Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally. ~ Sri Ramakrishna,
121:Jnana, bhakti, yoga and karma - these are the four paths which lead to spiritual freedom. One must follow the path for which one is best suited. But in this age, special stress should be laid on karma yoga. ~ Swami Vivekananda,
122:When you desire to gratify your senses, that is material life. And when you desire to serve God, that is spiritual life. That is the difference between material life and spiritual life. Now ~ A C Bhaktivedanta Swami Prabhup da,
123:One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. PURPORT ~ A C Bhaktivedanta Swami Prabhup da,
124:Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self. ~ A C Bhaktivedanta Swami Prabhup da,
125:Evil company is always to be shunned; because it leads to lust and anger, illusion, forgetfulness of the goal, destruction of the will (lack of perseverance), and destruction of everything. (Narada Bhakti Sutra) ~ Swami Vivekananda,
126:This chanting of the Hare Krishna mantra is enacted from the spiritual platform and thus this sound vibration surpasses all lower strata of consciouness - namely sensual, mental and intellectual. ~ A C Bhaktivedanta Swami Prabhupada,
127:He is not hankering after your food. He accepts your devotion, bhakti. The real thing is devotion, not the food. Kṛṣṇa does not accept any food of this material world. He accepts only the devotion. ~ A C Bhaktivedanta Swami Prabhup da,
128:The path of bhakti, or zealous love of God. Weep for God in solitude, with a restless soul, and ask Him to reveal Himself to you.Cry to your Mother Syama with a real cry, O mind!And how can She hold Herself from you?" ~ Sri Ramakrishna,
129:Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. ~ A C Bhaktivedanta Swami Prabhup da,
130:For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation. ~ A C Bhaktivedanta Swami Prabhup da,
131:One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme. ~ A C Bhaktivedanta Swami Prabhup da,
132:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. ~ A C Bhaktivedanta Swami Prabhupada,
133:Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. ~ A C Bhaktivedanta Swami Prabhup da,
134:In spiritual life, one must conduct one's whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Krishna. ~ A C Bhaktivedanta Swami Prabhupada,
135:Do you know the significance of Japa and other spiritual practices? By these, the dominance of the sense organs is subdued. The realization of God cannot be achieved without ecstatic love (Prema Bhakti) for Him. ~ Holy Mother Sri Sarada Devi,
136:My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding. ~ A C Bhaktivedanta Swami Prabhup da,
137:The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious. ~ A C Bhaktivedanta Swami Prabhup da,
138:Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth. ~ A C Bhaktivedanta Swami Prabhupada,
139:When one waters the root of a tree, he automatically waters the branches, twigs, leaves and flowers; when one supplies food to the stomach through the mouth, he satisfies all the various parts of the body. ~ A C Bhaktivedanta Swami Prabhup da,
140:The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. ~ A C Bhaktivedanta Swami Prabhup da,
141:First offer to God whatever you eat. One must not eat unoffered food. As your food is, so will be your blood. From pure food you get pure blood, pure mind and strength. Pure mind begets ecstatic love (Prema Bhakti). ~ Holy Mother Sri Sarada Devi,
142:The devotion to God as seen in every religion is divided into two parts: the devotion which works through forms and ceremonies and through words, and that which works through love. (Notes from a lecture Lessons on Bhakti yoga) ~ Swami Vivekananda,
143:'Nishta' leads to bhakti; bhakti, when mature, becomes 'bhava'; 'bhava' when concentrated, becomes 'mahabhava'; and last of all is 'prema'. Prema is like a chord; by 'prema' God is bound to the devotee; He can no longer run away. ~ Sri Ramakrishna,
144:The transcendental loving service of the Lord is performed in three ways – with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One ~ A C Bhaktivedanta Swami Prabhup da,
145:You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. ~ A C Bhaktivedanta Swami Prabhup da,
146:His [Vyāsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person. ~ A C Bhaktivedanta Swami Prabhup da,
147:By the grace of the spiritual master the cloud of the mercy of the Personality of Godhead is brought in, and then only, when the rains of Krishna consciousness fall, can the fire of material existence be extinguished. ~ A C Bhaktivedanta Swami Prabhupada,
148:The Srimad-Bhagavatam states that any bona fide preacher of God consciousness must have the qualities of titiksa (tolerance) and karuna (compassion). In the character of Lord Jesus Christ we find both these qualities. ~ A C Bhaktivedanta Swami Prabhupada,
149:So it is our request that you try to study Bhagavad-gītā as it is. Don't try to distort it by your so-called education. Try to understand Kṛiṣṇa as He is saying. Then you will be benefited. Your life will be successful. ~ A C Bhaktivedanta Swami Prabhup da,
150:Although the minds of those who are devotees of the demigods are fixed on a particular demigod, because You are the Supersoul of all living entities, including the demigods, worship of the demigods indirectly goes to You. ~ A C Bhaktivedanta Swami Prabhup da,
151:If we take shelter of the lotus feet of the spiritual master, we can become free from illusion, fear and distress. If we wholeheartedly beg for his mercy without any deceit then the spiritual master bestows all auspiciousness upon us. ~ Bhaktisiddhanta Sarasvati,
152:One must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. ~ A C Bhaktivedanta Swami Prabhupada,
153:The Lord has different names according to His different activities. For example, His name is Madhusüdana because He killed the demon of the name Madhu; His name is Govinda because He gives pleasure to the cows and to the senses ~ A C Bhaktivedanta Swami Prabhupada,
154:Once the seed of bhakti is sown, the effect is inevitable: it will gradually grow into a tree with flowers and fruits. You may reason and argue a thousand times, but if you have the seed of bhakti within you, you will surely come back to the Lord. ~ Sri Ramakrishna,
155:By studying Bhagavad-gītā, one can become a soul completely surrendered to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors. ~ A C Bhaktivedanta Swami Prabhup da,
156:In the last stage of the spiritual master's life, the devotees of the spiritual master should take preaching activities into their own hands. In this way the spiritual master can sit down in a solitary place and render nirjana-bhajana. ~ A C Bhaktivedanta Swami Prabhupada,
157:A bonafide spiritual master is non-different from Supreme Personality of Godhead. If one cannot say that the spiritual master is the personal manifestation of the Supreme Personality of Godhead, one will not be able to utter the holy name of the Lord. ~ Bhaktisiddhanta Sarasvati,
158:If a person hears about, glorifies, meditates upon, worships or simply offers great respect to the Supreme Lord, who is situated within the heart, the Lord will remove from his mind the contamination accumulated during many thousands of lifetimes. ~ A C Bhaktivedanta Swami Prabhup da,
159:There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy. ~ A C Bhaktivedanta Swami Prabhup da,
160:Concerning Concealment as a symptom of love for Krsna:

"It has been stated, 'although Srimati Radharani developed a deep loving affection for Krsna, She hid Her attitude in the core of Her heart so that others could not detect Her actual condition. ~ A C Bhaktivedanta Swami Prabhup da,
161:mama ratna-vaṇig-bhāvaṁ  ratnāny aparicinvataḥ hasantu santo jihremi  na sva-svānta-vinoda-kṛt “The saintly devotees may laugh at me for becoming a jewel merchant though I know nothing about precious jewels. But I feel no shame, for at least I may entertain them. ~ A C Bhaktivedanta Swami Prabhup da,
162:The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without Intelligence behind the beauty? ~ A C Bhaktivedanta Swami Prabhupada,
163:The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes. ~ A C Bhaktivedanta Swami Prabhup da,
164:And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing and primeval – that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. ~ A C Bhaktivedanta Swami Prabhup da,
165:Senses are called spiritually purified when they are not involved in sense gratification. Senses require engagements, and when the senses are engaged totally in the transcendental loving service of the Lord, they have no chance to become contaminated by material infections. ~ A C Bhaktivedanta Swami Prabhup da,
166:It is dangerous for a spiritual master to accept almost any aspirant. Although it is an aspect of mercy, it is dangerous. The danger also depends on the spiritual potency of the particular guru. Without sufficient potency, a few offensive or faithless disciples can lead to the guru's fall. ~ Bhakti Tirtha Swami,
167:One way for attaining Bhakti is by repeating the name of God a number of times. Mantras have effect: the mere repetition of words.... To obtain Bhakti, seek the company of holy men who have Bhakti, and read books like the Gita and the Imitation of Christ; always think of the attributes of God. ~ Swami Vivekananda,
168:In most parts of the world, a new idea suppresses and wipes out the old idea, but in India, thanks to the abstract nature of Vedic ideas, new worldviews—be they native ones like Buddhism or Bhakti or foreign ones like Islam and Christianity—simply helped reaffirm the Vedic way in different ways. ~ Devdutt Pattanaik,
169:In Bhagavad-gītā it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death. ~ A C Bhaktivedanta Swami Prabhup da,
170:The pure mystic wishes to approach his God only in the all-embracing love. The yogi, too, walks toward one single aspect of God. The bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. ~ Franz Bardon,
171:Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bonafide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual masters, such a person receives the seed of the creeper of devotional service. ~ A C Bhaktivedanta Swami Prabhupada,
172:O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. ~ A C Bhaktivedanta Swami Prabhup da,
173:Every act of charity, every thought of sympathy, every action of help, every good deed, is taking so much of self-importance away from our little selves and making us think of ourselves as the lowest and the least, and, therefore, it is all good. Here we find that Jnâna, Bhakti, and Karma - all come to one point. ~ Swami Vivekananda,
174:It doesn’t matter whether it is materially tasty or not. Similarly, a devotee also takes Kṛṣṇa prasādam whether it is tasty or not. We should accept everything. A devotee: But if the devotion is not there? Śrīla Prabhupāda: If devotion is not there, Kṛṣṇa doesn’t like any food, either tasty or not tasty. ~ A C Bhaktivedanta Swami Prabhup da,
175:The duty must be done, even if there is a little suffering involved. That is called tapasya, or austerity. Tapasya means that we must proceed with our business of Kṛṣṇa consciousness despite all the dangers and calamities of this world. This is called tapasya, or voluntary acceptance of the difficulties of life. ~ A C Bhaktivedanta Swami Prabhup da,
176:In Vaikuṇṭhaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord. ~ A C Bhaktivedanta Swami Prabhup da,
177:The Lord and His devotees reside in the Vaikuṇṭha planets, and they are of the same transcendental quality, namely śuddha-sattva, the mode of pure goodness. The Vaikuṇṭha planets are very dear to the Vaiṣṇavas, and for the progressive march of the Vaiṣṇavas toward the kingdom of God, the Lord Himself helps His devotees. ~ A C Bhaktivedanta Swami Prabhup da,
178:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
179:Śrīvatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuṇṭhaloka or in Goloka Vṛndāvana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Śrīvatsa mark on the chest of the Lord He is distinguished from all others. ~ A C Bhaktivedanta Swami Prabhup da,
180:Government has only one religion - India first! Government has one holy book - the Constitution. The Government must be immersed in only one Bhakti- Bharat Bhakti! The Government's only strength is Jan Shakti! Government's only ritual is the well being of the 125 crore Indians! The only code of conduct of the Government should be 'Sabka Saath, Sabka Vikas! ~ Narendra Modi,
181:First birth is from your parents, but real birth, real life, begins when one accepts a bona fide spiritual master and renders service unto him. Then the path is open for going back to home, back to Godhead, to live eternally in full knowledge and full bliss and in association with the Supreme Personality of Godhead Himself, Lord Krishna. ~ A C Bhaktivedanta Swami Prabhupada,
182:Yogas chitta vritti nirodhah - (Yoga is to check the mind from changing) - which is acceptable to all. That is also the goal of all. The method is chosen according to one's own fitness. The goal for all is the same. Yet different names are given to the goal only to suit the process preliminary to reaching the goal. Bhakti, Yoga, Jnana are all the same. ~ Sri Ramana Maharshi,
183:antimaterial particle: This antimaterial particle is within the material body. Because of the presence of this antimaterial particle, the material body is progressively changing from childhood to boyhood, from boyhood to youth to old age, after which the antimaterial particle leaves the old, unworkable body and takes up another material body. ~ A C Bhaktivedanta Swami Prabhup da,
184:in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be the road to the salvation of a soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship. ~ Ramachandra Guha,
185:One is the path of devotion, what in India is called BHAKTI yoga, the path of love and devotion - a Meera, a Chaitanya, dancing and singing, losing themselves completely in the act. When Meera is dancing there is only dance, there is no Meera; the dancer is completely merged into the dance. When Chaitanya is singing and dancing there is no Chaitanya; he has become one with the act. ~ Rajneesh,
186:We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way. ~ A C Bhaktivedanta Swami Prabhup da,
187:In the Bible it is said that he took all the sinful reactions of the people and sacrificed his life. But these Christian people have made it a law for Christ to suffer while they do all nonsense. Such great fools they are! They have let Jesus Christ make a contract for taking all their sinful reactions so they can go on with all nonsense. That is their religion. Christ ~ A C Bhaktivedanta Swami Prabhup da,
188:Arise! Arise! A tidal wave is coming! Onward! Men and women, down to the Chandala (Pariah) - all are pure in his eyes. Onward! Onward! There is no time to care for name, or fame, or Mukti, or Bhakti! We shall look to these some other time. Now in this life let us infinitely spread his lofty character, his sublime life, his infinite soul. This is the only work - there is nothing else to do. ~ Swami Vivekananda,
189:Spiritual master is representative of God. Similarly, king is also representative of God. The father is also representative of God. These are the statements of the sastras. Because they will guide. The king will guide. The spiritual master will guide. The father will guide. What is that guidance? That guidance is how one can become Krishna Conscious by education, by culture. ~ A C Bhaktivedanta Swami Prabhupada,
190:A master bestows the divine experience of cosmic consciousness when his disciple, by meditation, has strengthened his mind to a degree where the vast vistas would not overwhelm him. Mere intellectual willingness or open-mindedness is not enough. Only adequate enlargement of consciousness by yoga practice and devotional bhakti can prepare one to absorb the liberating shock of omnipresence. ~ Paramahansa Yogananda,
191:Śrīla Prabhupāda: Spiritual pleasures come when you desire to please Kṛṣṇa. That is spiritual pleasure. For example, a mother is more pleased by feeding her son. She’s not eating, but when she sees that her son is eating very nicely, then she becomes pleased. Bob: Hmm. Spiritual pleasure, then, is pleasing God. Śrīla Prabhupāda: Spiritual pleasure means the pleasure of Kṛṣṇa. ~ A C Bhaktivedanta Swami Prabhup da,
192:Les religions monothéistes, avec leur dogmatisme invariable et leur homogénéité formelle, ont ici un avantage réel, en ce sens que leur structure même s’oppose aux déviations de la bhakti. La structure de l’Hindouisme est trop primordiale pour ne pas être terriblement vulnérable à une époque comme la nôtre; il est presque impossible aux bhaktas contemporains de se maintenir tout à fait dans l’orthodoxie. ~ Frithjof Schuon,
193:One who loves Krishna will give Him whatever He wants, and he avoids offering anything which is undesirable or unasked for. Thus, meat, fish and eggs should not be offered to Krishna...Vegetables, grains, fruits, milk and water are the proper foods for human beings and are prescribed by Lord Krishna Himself. Whatever else you eat, can not be offered to Him, since He will not accept it. ~ A C Bhaktivedanta Swami Prabhupada,
194:When the florist was offered benedictions, he begged from the Lord that he might remain His eternal servant in devotional service and by such service do good to all living creatures. By this, it is clear that a devotee of the Lord in Kṛṣṇa consciousness should not be satisfied simply by his own advancement in devotional service; he must be willing to work for the welfare of all others. ~ A C Bhaktivedanta Swami Prabhup da,
195:To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan's philosophy. In this age there is always enmity against poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always strain of cold or hot war between men, individually, collectively or nationally. ~ A C Bhaktivedanta Swami Prabhupada,
196:O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities. ~ A C Bhaktivedanta Swami Prabhup da,
197:Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom. ~ A C Bhaktivedanta Swami Prabhup da,
198:Generally, when a woman is kissed by her husband, her face becomes more beautiful. In Vaikuṇṭha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful. The beautiful face of the goddess of fortune appears in ponds of transcendental crystal water when she worships the Lord with tulasī leaves in her garden. ~ A C Bhaktivedanta Swami Prabhup da,
199:Until a bhakta has not abandoned himself and his life to you, so that he is yours and you his, the passions of his heart are his enemies, his home is a prison, and all his attachments are bondage. Once the surrender is effected, and all these old enemies turned over to you, they transform themselves into the most potent gifts for the life of devotion. When the Lord becomes one’s own! With such bhakti, a man becomes a natural Sannyasi. ~ Ramesh Menon,
200:...only a fool would believe in miracles because - let us say you are a child and an adult lifts this table. That's a miracle. Or you're a chemist and you combine acid and base and you make smoke, an explosion or whatever. To somebody ignorant, that's a miracle. But for everything there is a process, and so when you see a miracle, it's just ignorance of the process. So that only a fool would believe in miracles... ~ A C Bhaktivedanta Swami Prabhup da,
201:When a Krishna Conscious person is elevated to a responsible position, he never becomes puffed up. Just like a tree when over-laden with fruits becomes humble and lower down. Similarly, a great soul in Krishna Consciousness becomes humbler than the grass and bowed down like the fruitful trees because a Krishna Conscious person acts as the agent of Krishna, therefore he discharges his duty with great responsibility. ~ A C Bhaktivedanta Swami Prabhupada,
202:Such deluded persons, symptomatically, dwell in dualities of dishonor and honor, misery and happiness, woman and man, good and bad, pleasure and pain, etc., thinking, "This is my wife; this is my house; I am the master of this house; I am the husband of this wife." These are the dualities of delusion. Those who are so deluded by dualities are completely foolish and therefore cannot understand the Supreme Personality of Godhead. ~ A C Bhaktivedanta Swami Prabhup da,
203:Our first duty is to satisfy the spiritual master, who can arrange for the Lord's mercy. A common man must first begin to serve the spiritual master or the devotee. Then, through the mercy of the devotee, the Lord will be satisfied. Unless one receives the dust of a devotee's lotus feet on one's head, there is no possibility of advancement. Unless one approaches a pure devotee, he cannot understand the Supreme Personality of Godhead. ~ A C Bhaktivedanta Swami Prabhupada,
204:yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ “One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy.” (Bhāg. 5.18.12) ~ Anonymous,
205:Here the earth planet is called ilā. This earth was formerly known as Ilāvṛta-varṣa, and when Mahārāja Parīkṣit ruled the earth it was called Bhārata-varṣa. Actually, Bhārata-varṣa is the name for the entire planet, but gradually Bhārata-varṣa has come to mean India. As India has recently been divided into Pakistan and Hindustan, similarly the earth was formerly called Ilāvṛta-varṣa, but gradually as time passed it was divided by national boundaries. ~ A C Bhaktivedanta Swami Prabhup da,
206:The Lord’s beautiful face appeared to them like the inside of a blue lotus, and the Lord’s smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord’s transcendental body again and again, and so they finally achieved meditation on the Lord’s personal feature. ~ A C Bhaktivedanta Swami Prabhup da,
207:Pure devotional service is śravaṇaṁ kīrtanam. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The ~ A C Bhaktivedanta Swami Prabhup da,
208:Kṛṣṇa consciousness is the highest yoga performance by trained devotional yogīs. Despite all the allurement of yoga practice, the eight kinds of yogic perfections are hardly achievable by the common man. But here it is described that the Lord, who appeared before the four sages, is Himself full of all eight of those perfections. The highest yoga-mārga process is to concentrate the mind twenty-four hours a day on Kṛṣṇa. This is called Kṛṣṇa consciousness. The ~ A C Bhaktivedanta Swami Prabhup da,
209:Only love for the Supreme Lord is true Bhakti. Love for any other being, however great, is not Bhakti. The "Supreme Lord" here means Ishvara, the concept of which transcends what you in the West mean by the personal God. "He from whom this universe proceeds, in whom it rests, and to whom it returns, He is Ishvara, the Eternal, the Pure, the All-Merciful, the Almighty, the Ever-Free, the All-Knowing, the Teacher of all teachers, the Lord who of His own nature is inexpressible Love." ~ Swami Vivekananda,
210:Yoga tells us there are a few fundamental ways. If you employ your physical body to reach this ultimate union, we call this karma yoga, or the yoga of action. If you employ your intelligence to reach your ultimate nature, we call this gnana yoga, the yoga of intelligence. If you employ your emotions to reach your ultimate nature, we call this bhakti yoga, the yoga of devotion. And if you use your energies to reach the supreme experience, we call this kriya yoga, the yoga of transforming energies. Every ~ Sadhguru,
211:devotional service to the Supreme Lord is the natural instinct of every living entity. Even uncivilized men like the aborigines offer their respectful obeisances to something wonderful exhibited by nature’s law, and they appreciate that behind some wonderful exhibition or action there is something supreme. So this consciousness, though lying dormant in those who are materially contaminated, is found in every living entity. And, when purified, this is called Kṛṣṇa consciousness. There ~ A C Bhaktivedanta Swami Prabhup da,
212:Therefore a person fully absorbed in the bodily concept of life is surely killing himself by not making spiritual progress. Such a person is called pasu-ghna. Especially excluded from spiritual life are the animal hunters, who are not interested in hearing and chanting the holy name of the Lord. Such hunters are always unhappy, both in this life and in the next. It is therefore said that a hunter should neither die nor live because for such persons both living and dying are troublesome. ~ A C Bhaktivedanta Swami Prabhupada,
213:The simple process of pleasing the Lord (for the householders especially) is to install the Deity of the Lord at home. By concentrating on the Deity, one may progressively go on with the daily routine work. Worshiping the Deity at home, serving the devotee, hearing the Śrīmad-Bhāgavatam, residing in a holy place and chanting the holy name of the Lord are all inexpensive items by which one can please the Lord. Thus the subject matter was explained by the grandfather to his grandchildren. ~ A C Bhaktivedanta Swami Prabhup da,
214:We were so foolish that we were always thinking, “In the future I’ll be happy.” Śrīla Prabhupāda: Yes, that is māyā, illusion. That is like the ass. You sit down on the back of the ass and hold a morsel of food in front of its face. The ass is thinking, “Let me go forward a little, and I shall get the grass.” [Bob laughs.] But it is always one foot distant. That is ass-ism. [They all laugh.] Everyone is thinking, “Let me go a little forward, and I’ll get it. I’ll be very happy.” [There is a ~ A C Bhaktivedanta Swami Prabhup da,
215:It is said that one can understand the Supreme Personality of Godhead when one is even slightly favored by Him; otherwise, without His mercy, a man may speculate for thousands of years and not understand what is actually the Absolute Truth. This mercy can be perceived by the devotee when he is completely freed from contamination. It is stated, therefore, that only when all contamination is rooted out and the devotee is completely detached from material attractions can he receive this mercy of the Lord. ~ A C Bhaktivedanta Swami Prabhup da,
216:We are the Sublime Radiance, the Star of India, and the Sun of Glory," said the emperor, who knew a thing or two about flattery himself, "yet we were raised in that shit-hole dump of a town where men fuck women to make babies but fuck boys to make them men- raised watching out for the attacker who worked from behind as well the warrior straight ahead... Is that how a king should be raised, Bhakti Ram Jain?" the emperor roared, tipping over the basin in his wrath. "Illiterate, ass-guarding, savage- is that what a prince should be? ~ Salman Rushdie,
217:The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This ~ A C Bhaktivedanta Swami Prabhup da,
218:Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Krishna. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people. Therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Krishna's effulgence throughout the world. Such an acarya, or spiritual master, should be considered nondifferent from Krishna that is, he should be considered the incarnation of Lord Krishna's potency. ~ Bhaktisiddhanta Sarasvati,
219:Worship of The Lotus Feet of The Spiritual Master: There is no work as auspicious as serving the spiritual master. Of all worship, the worship of the Supreme Personality of Godhead is the greatest but the worship of the lotus feet of the spiritual master is even greater than the worship of the Supreme Personality of Godhead. Unless this is firmly realized we cannot understand what saintly association means, we cannot understand what the shelter of a spiritual master means, we cannot understand that we are dependent and he is our maintainer. ~ Bhaktisiddhanta Sarasvati,
220:The spiritual master and Krishna are two parallel lines. The train, on two tracks, moves forward. The spiritual Master and Krishna are like these two tracks. They must be served simultaneously. Krishna helps one to find bona fide Spiritual Master and bona fide Spiritual Master helps one to understand Krishna. If one does not get bona fide Spiritual Master, then how he can ever understand Krishna ? You cannot serve Krishna without Spiritual Master, or serve just Spiritual Master without serving Krishna. They must be served simultaneously. ~ A C Bhaktivedanta Swami Prabhupada,
221:It should always be understood that we are weak and that the material energy is very strong. To adopt spiritual life is more or less to declare war against the material energy. The material energy is trying to entrap the conditioned soul as much as possible, and when the conditioned soul tries to get out of her clutches by spiritual advancement of knowledge, material nature becomes more stringent and vigorous in her efforts to test how much the aspiring spiritualist is sincere. The material energy, or maya, will then offer more allurements. ~ A C Bhaktivedanta Swami Prabhup da,
222:It is said about Lord Buddha sadaya-hrdaya darsita-pasu-ghatam. He saw the whole human race going to hell by this animal killing. So he appeared to teach ahimsa, nonviolence, being compassionate on the animals and human beings. In the Christian religion also, it is clearly stated, 'Thou shall not kill'. So everywhere animal killing is restricted. In no religion the unnecessary killing of animals is allowed. But nobody is caring. The killing process is increasing, and so are the reactions. Every ten years you will find a war. These are the reactions. ~ A C Bhaktivedanta Swami Prabhupada,
223:No matter how well one cultivates vairagya or how diligent one is in performing good actions or what measure of bhakti, devotion, one practises, one will not shed the sense of ‘I’ and ‘mine’ till one has attained knowledge. One can attain self-realisation only if one sheds this attachment to the ego. Only when this ‘I’ is done away with can one attain self-realisation. A man’s devotion to God is to be judged from the extent to which he gives up his stiffness and bends low in humility. Only then will he be, not an impostor, but a truly illumined man, a man of genuine knowledge. ~ Mahatma Gandhi,
224:Ambedkar quoted John Stuart Mill, who cautioned citizens not ‘to lay their liberties at the feet of even a greatman, or to trust him with powers which enable him to subvert their institutions’. This warning was even more pertinent here than in England, for in India, Bhakti or what may be called the path of devotion or hero-worship, plays apart in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world. Bhakti in religion may be the road to the salvation of a soul. But in politics, Bhakti or hero-worship is a sure road to degradation and to eventual dictatorship. ~ Anonymous,
225:For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore the whole material world is more or less in the mode of passion. ~ A C Bhaktivedanta Swami Prabhup da,
226:Kshatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained, lower class men or men without ambition to protect the sufferers cannot be placed on the seat as an administrator. Unfortunately in the age of Kali the lower class men without training occupy the post of a ruler by strength of popular votes and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. ~ A C Bhaktivedanta Swami Prabhup da,
227:The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service. ~ A C Bhaktivedanta Swami Prabhup da,
228:. If there is a picture on the wall of a room, everyone in that room thinks the person in the picture is looking at him. Similarly, in whichever way we look at Krsna He reciprocates. He is the most complete in everything. He is the most complete in beauty, the most complete politician, and He has the most complete affection for His devotees. For example, Bhismadeva took a vow during the battle of Kurukshetra, “I am not the son of Maharaja Santanu until I can make Krsna take up a weapon.” Krsna thus gave up His own promise in the battle, just for the happiness of Bhismadeva. Therefore, how He is bhakta-vatsala, how kind He is to His devotees! ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
229:. If there is a picture on the wall of a room, everyone in that room thinks the person in the picture is looking at him. Similarly, in whichever way we look at Krsna He reciprocates. He is the most complete in everything. He is the most complete in beauty, the most complete politician, and He has the most complete affection for His devotees. For example, Bhismadeva took a vow during the battle of Kurukshetra, “I am not the son of Maharaja Santanu until I can make Krsna take up a weapon.” Krsna thus gave up His own promise in the battle, just for the happiness of Bhismadeva. Therefore, how He is bhakta-vatsala, how kind He is to His devotees! ~ Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja,
230:You cannot say that the things of this world are different from Kṛṣṇa, because without Kṛṣṇa they have no existence. At the same time, you cannot say, “Then let me worship water. Why worship Kṛṣṇa?” The pantheists say that because everything is God, whatever we do is God worship. This is Māyāvāda philosophy – that because everything is made of God’s energy, therefore everything is God. But our philosophy is that everything is God but also not God. Bob: Is there anything on earth that is God? Śrīla Prabhupāda: Yes. In one sense everything here is God because everything is made out of the energy of God. But that does not mean that by worshipping anything you are worshipping God. ~ A C Bhaktivedanta Swami Prabhup da,
231:The whole world is very eager to satisfy the dormant propensity of love for others, but the various invented methods like socialism, communism, altruism, humanitarianism and nationalism, along with whatever else may be manufactured for the peace and prosperity of the world, are all useless and frustrating because of our gross ignorance of the art of loving Kṛṣṇa. Generally people think that by advancing the cause of moral principles and religious rites they will be happy. Others may think that happiness can be achieved by economic development, and yet others think that simply by sense gratification they will be happy. But the real fact is that people can be happy only by loving Kṛṣṇa. ~ A C Bhaktivedanta Swami Prabhup da,
232:Yoga practice, the process of purifying one’s existential identity, is based mainly on self-control. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahlāda Mahārāja was tortured by his father in so many ways, yet after the death of his father he prayed for his father’s liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father. ~ A C Bhaktivedanta Swami Prabhup da,
233:This Age of Kali is called the fallen age. In this age, people in general are short-living and very slow to understand self-realization or spiritual life; they are mostly unfortunate, and therefore if someone is a little bit interested in self-realization he is likely to be misguided by so many frauds. The only way to realize the perfect stage of yoga is to follow the principles of Bhagavad-gītā as practiced by Lord Caitanya. This is the simplest and highest perfection of yoga practice. Lord Caitanya demonstrated this Kṛṣṇa consciousness yoga system in a practical manner simply by chanting the holy name of Kṛṣṇa, as prescribed in the Vedānta, Śrīmad-Bhāgavatam, Bhagavad-gītā and many important Purāṇas. ~ A C Bhaktivedanta Swami Prabhup da,
234:Yoga necessitates controlling the senses, and bhakti-yoga, or Kṛṣṇa consciousness, is the process of purifying the senses. When the senses are purified, they are automatically controlled. One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord’s transcendental service, as aspired to by the four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra. Kṛṣṇa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. ~ A C Bhaktivedanta Swami Prabhup da,
235:In bidding for popular support and competing with other cults as a parallel religion, the sangha had been losing ground throughout India since the time of the Guptas. Populist devotional cults emanating from south India (the so-called bhakti movement) were pre-empting Buddhism’s traditional appeal as a refuge from brahman authority and caste prejudice. At the same time a reform movement started by Sankara (788–820), a brahman from Kerala, was reclaiming for a distilled essence of Vedic philosophy (vedanta) the high moral and doctrinal ground previously enjoyed by the Noble Eightfold Path. As a result Buddhism was already largely confined to the peripheral regions of Sind, Kashmir, Nepal, and of course the Pala heartland in eastern India. ~ John Keay,
236:But when someone is removed from karmic influence, does he still get sick? Śrīla Prabhupāda: No. Or, even if he gets sick, that is very temporary. For instance, this fan is moving. If you disconnect the electric power, the fan will move for a few moments. That movement is not due to the electric current. It is due to – what is it called? Śyāmasundara: Momentum. Śrīla Prabhupāda: Momentum. But as soon as the momentum is gone, no more movement. Similarly, even if a devotee who has surrendered to Kṛṣṇa is suffering from material consequences, that is temporary. Therefore, a devotee does not take any material miseries as miseries. He takes them as Kṛṣṇa’s, God’s, mercy. Bob: That attitude seems possible only for a perfected ~ A C Bhaktivedanta Swami Prabhup da,
237:Kṛṣṇa can perfectly reciprocate one’s loving propensities in different relationships called mellows, or rasas. Basically there are twelve loving relationships. One can love Kṛṣṇa as the supreme unknown, as the supreme master, the supreme friend, the supreme child, the supreme lover. These are the five basic love rasas. One can also love Kṛṣṇa indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in Kṛṣṇa, then his life becomes successful. This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for Kṛṣṇa has on his life. ~ A C Bhaktivedanta Swami Prabhup da,
238:It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (Bhāg. 6.17.28). ~ A C Bhaktivedanta Swami Prabhup da,
239:Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone’s Kṛṣṇa consciousness. This is the panacea for all miseries. ~ A C Bhaktivedanta Swami Prabhup da,
240:As far as the mode of ignorance is concerned, the performer is without knowledge, and therefore all his activities result in present misery, and afterwards he will go on toward animal life. Animal life is always miserable, although, under the spell of the illusory energy, māyā, the animals do not understand this. Slaughtering poor animals is also due to the mode of ignorance. The animal killers do not know that in the future the animal will have a body suitable to kill them. That is the law of nature. In human society, if one kills a man he has to be hanged. That is the law of the state. Because of ignorance, people do not perceive that there is a complete state controlled by the Supreme Lord. Every living creature is a son of the Supreme Lord, and He does not tolerate even an ~ A C Bhaktivedanta Swami Prabhup da,
241:The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord. TEXT 14.48 ~ A C Bhaktivedanta Swami Prabhup da,
242:Therefore people vote, “All right, you become president.” And he is advertising: “Reelect me! Reelect me!” That means he is a servant. But he is thinking, “I am the master.” That is illusion, māyā. One who is controlled by māyā thinks himself the master while he is a servant. But a devotee never thinks, “I am the master,” only “I am Kṛṣṇa’s servant.” That is mukti, liberation. A devotee is never controlled by false thoughts. He knows his position – svarūpena vyavasthitiḥ. Mukti, liberation, means to be situated in one’s own constitutional position as a servant of Kṛṣṇa. So if I know that I am a servant of Kṛṣṇa, that is my liberation. And if I think that I am the master, that is bondage. This is the difference between liberated life and conditioned life. So these Kṛṣṇa conscious devotees are ~ A C Bhaktivedanta Swami Prabhup da,
243:There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potencies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this Age of Kali. ~ A C Bhaktivedanta Swami Prabhup da,
244:Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers. PURPORT As previously explained, the demon was originally a servitor of the Lord in Vaikuṇṭha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa’s striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack. ~ A C Bhaktivedanta Swami Prabhup da,
245:The material world is full of cares and anxieties. In any one of the planets, beginning from the highest down to the lowest, Pātāla, every living creature must be full of cares and anxieties because in the material planets one cannot live eternally. The living entities, however, are actually eternal. They want an eternal home, an eternal residence, but because of accepting a temporal abode in the material world, they are naturally full of anxiety. In the spiritual sky the planets are called Vaikuṇṭha because the residents of these planets are free from all anxieties. For them there is no question of birth, death, old age and diseases, and therefore they are not anxious. On the other hand, the residents of the material planets are always afraid of birth, death, disease and old age, and therefore they are full of anxieties. ~ A C Bhaktivedanta Swami Prabhup da,
246:The Lord, as the Supersoul within Brahmā, gave him the intelligence to create. Therefore the creative power of every living entity is not his own; it is by the grace of the Lord that one can create. There are many scientists and great workers in this material world who have wonderful creative force, but they act and create only according to the direction of the Supreme Lord. A scientist may create many wonderful inventions by the direction of the Lord, but it is not possible for him to overcome the stringent laws of material nature by his intelligence, nor is it possible to acquire such intelligence from the Lord, for the Lord’s supremacy would then be hampered. It is stated in this verse that Brahmā created the universe as it was before. This means that he created everything by the same name and form as in the previous cosmic manifestation. TEXT ~ A C Bhaktivedanta Swami Prabhup da,
247:For a perfect yogī, there are eight kinds of superachievements: one can become lighter than air, one can become smaller than the atom, one can become bigger than a mountain, one can achieve whatever he desires, one can control like the Lord, and so on. But when one rises to the perfectional stage of receiving dictation from the Lord, that is greater than any stage of material achievements above mentioned. The breathing exercise of the yoga system which is generally practiced is just the beginning. Meditation on the Supersoul is just another step forward. But to obtain direct contact with the Supersoul and take dictation from Him is the highest perfectional stage. The breathing exercises of meditation practice were very difficult even five thousand years ago; otherwise Arjuna would not have rejected the proposal of Kṛṣṇa that he adopt this system. This ~ A C Bhaktivedanta Swami Prabhup da,
248:Parikshita asked, “I have heard there are a great many regions that souls of the earth attain after they die. Is this true, my lord?’ Suka said, “There are, O Kshatriya, as many hells as there heavens, and those that sin surely do find these narakas for themselves, until they are purified and rise to the higher realms again. The hells, like all conditions are states of mind, too, resulting from ignorance, avidya, and from violence.” Parikshita wanted to know, “Where are these hells situated?” “They are deep inside the three worlds, in the southern direction, below the earth and above the waters. Here, the manes called the Agnisvattas dwell. They worship the great Gods with deep bhakti and ask them to bless their descendants. Here, too, Surya Deva’s son, Yama, the Lord Death, dwells with his retinue. And those souls that his dutas bring to him, he punishes according to their crimes, ~ Ramesh Menon,
249:Jesus Christ’s guidance is available, but nobody is caring for him. They have taken Jesus Christ as contractor to take up their sins. That is their philosophy. They commit all kinds of sins, and poor Jesus Christ will be responsible. That is their religion. Therefore they say, “We have a very good religion. For all our sinful activities, Jesus Christ will die.” Is that good religion? They have no sympathy for Jesus Christ. If they did they would think, “He died for our sins. Why should we commit sins again? Such a great life has been sacrificed for our sins, so we should be guided by Jesus Christ.” But they take it otherwise: “Ah, I shall go on committing all sins, and Jesus Christ has made a contract to nullify all my sins; I’ll simply go to the church and confess and come back and again do all nonsense.” Do you think that shows very good intelligence? Bob: No. ~ A C Bhaktivedanta Swami Prabhup da,
250:The one great advantage of Bhakti is that it is the easiest and most natural way to reach the great divine end in view; it's great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crew in Hinduism, Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers [sic] on the lower planes of Bhakti. That singleness of attachment (Nishthâ) to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. All the weak and undeveloped minds in every religion or country have only one way of loving their own ideal, i.e., by hating every other ideal. Herein is the explanation of why the same man who is so lovingly attached to his own ideal of God, so devoted to his own ideal of religion, becomes a howling fanatic as soon as he sees or hears anything of any other ideal. ~ Swami Vivekananda,
251:The Vedic literatures are the laws of the Supreme Personality of Godhead. One cannot violate the injunctions given in the Vedic literatures any more than one can violate the state laws. Any living creature who wants real benefit in life must act according to the direction of the Vedic literature. The conditioned souls who have come to this material world for material sense gratification are regulated by the injunctions of the Vedic literature. Sense gratification is just like salt. One cannot take too much or too little, but one must take some salt in order to make one’s foodstuff palatable. Those conditioned souls who have come to this material world should utilize their senses according to the direction of the Vedic literature; otherwise they will be put into a more miserable condition of life. No human being or demigod can enact laws like those of the Vedic literature because the Vedic regulations are prescribed by the Supreme Lord. ~ A C Bhaktivedanta Swami Prabhup da,
252:One of the strangest controversies in the history of Orientalism turned upon the “origin of bhakti”, as if devotion had at some given moment been a new idea and thenceforth a fashionable one. It would have been simpler to observe that the word bhakti means primarily a given share, and therefore also the devotion or love that all liberality presupposes; and so that inasmuch as one “gives God his share” (bhagam), i.e. sacrifces, one is his bhakta. Thus in the hymn, “If thou givest me my share” amounts to saying “If thou lovest me”. It has often been pointed out that the Sacrifice was thought of as a commerce between Gods and men: but not often realised that by introducing into traditional conceptions of trade notions derived from our own internecine commercial transactions, we have falsified our understanding of the original sense of such a commerce, which was actually more of the potlatsh type, a competition in giving, than like our competitions in taking. ~ Ananda K Coomaraswamy,
253:We have seen many rich persons, many powerful persons, many famous persons, many beautiful persons, many learned and scholarly persons, and persons in the renounced order of life unattached to material possessions. But we have never seen any one person who is unlimitedly and simultaneously wealthy, powerful, famous, beautiful, wise and unattached, like Kṛṣṇa, in the history of humanity. Kṛṣṇa, the Supreme Personality of Godhead, is a historical person who appeared on this earth 5,000 years ago. He stayed on this earth for 125 years and played exactly like a human being, but His activities were unparalleled. From the very moment of His appearance to the moment of His disappearance, every one of His activities is unparalleled in the history of the world, and therefore anyone who knows what we mean by Godhead will accept Kṛṣṇa as the Supreme Personality of Godhead. No one is equal to the Godhead, and no one is greater than Him. That is the import of the familiar saying “God is great. ~ A C Bhaktivedanta Swami Prabhup da,
254:have read that in life there are three guṇas – passion, ignorance, and goodness. I was wishing that you would explain this somewhat, especially what is meant by the mode of ignorance and the mode of goodness. Śrīla Prabhupāda: In goodness you can understand things – knowledge. You can know that there is God, that this world was created by Him, and so many things, actual things – the sun is this, the moon is this – perfect knowledge. If one has some knowledge, even though it may not be perfect, that is goodness. And in passion one identifies with his material body and tries to gratify his senses. That is passion. And ignorance is animal life – in ignorance, one does not know what is God, how to become happy, why we are in this world. For example, if you take an animal to the slaughterhouse, it will go willingly. This is ignorance. But a man will protest. If a goat is to be killed after five minutes but you give it a morsel of grass, it is happy because it is eating. That is ignorance. ~ A C Bhaktivedanta Swami Prabhup da,
255:Still, you cannot say that sunshine is not the sun. Without the sun, where is the sunshine? But at the same time, it is not the sun. It is the sun and not the sun – both. That is our philosophy. Acintya-bhedābheda – inconceivable difference and nondifference. In the material sense, you cannot conceive that a thing is simultaneously positive and negative. But that is the spiritual reality. And because everything is Kṛṣṇa’s energy, Kṛṣṇa can manifest Himself from any energy. Therefore, when we worship Kṛṣṇa in a form made of something – of earth, stone, metal, or something like that – that is Kṛṣṇa. You cannot say that it is not Kṛṣṇa. When we worship this metal form of Kṛṣṇa [the Deity form in the temple], that is Kṛṣṇa. That’s a fact, because metal is an energy of Kṛṣṇa’s. Therefore, it is nondifferent from Kṛṣṇa. And Kṛṣṇa is so powerful that He can present Himself fully in His energy. So this Deity worship is not heathenism. It is actually worship of God, provided you know the process. Bob: If you know the process, then the Deity becomes Kṛṣṇa? ~ A C Bhaktivedanta Swami Prabhup da,
256:It appears from this verse that the Vaikuṇṭha planets are full of all opulences. There are airplanes in which the inhabitants travel in the spiritual sky with their sweethearts. There is a breeze carrying the fragrance of blossoming flowers, and this breeze is so nice that it also carries the honey of the flowers. The inhabitants of Vaikuṇṭha, however, are so interested in glorifying the Lord that they do not like the disturbance of such a nice breeze while they are chanting the Lord’s glories. In other words, they are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuṇṭha planets there is no question of sense gratification. To smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense gratification. The inhabitants of Vaikuṇṭha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant. ~ A C Bhaktivedanta Swami Prabhup da,
257:A person in full Kṛṣṇa consciousness acts by the dictation of Kṛṣṇa. In the beginning of Kṛṣṇa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kṛṣṇa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kṛṣṇa consciousness is the most perfect stage of the yoga system. At this stage, Kṛṣṇa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kṛṣṇa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone’s heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kṛṣṇa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga. ~ A C Bhaktivedanta Swami Prabhup da,
258:They have not come to that sense. They have taken it very easily: “Let Lord Jesus Christ suffer, and we’ll do all nonsense.” Is it not? Bob: It is so. Śrīla Prabhupāda: They should have been ashamed: “Lord Jesus Christ suffered for us, but we are continuing the sinful activities.” He told everyone, “Thou shalt not kill,” but they are indulging in killing, thinking, “Lord Jesus Christ will excuse us and take all the sinful reactions.” This is going on. We should be very cautious: “For my sinful actions my spiritual master will suffer, so I’ll not commit even a pinch of sinful activities.” That is the duty of the disciple. After initiation, all sinful reaction is finished. Now if he again commits sinful activities, his spiritual master has to suffer. A disciple should be sympathetic and consider that for his sinful activities his spiritual master will suffer. If the spiritual master is attacked by some disease, it is due to the sinful activities of others. Therefore the injunction is “Don’t make many disciples.” But we do it because we are preaching. Never mind, let us suffer; still we shall accept these disciples. ~ A C Bhaktivedanta Swami Prabhup da,
259:There are five kinds of liberation, the least important of which is called sāyujya, to become one with the Supreme. Devotees don’t care for such liberation because they are actually intelligent. Nor are they inclined to accept any of the other four kinds of liberation, namely to live on the same planet as the Lord, to live with Him side by side as an associate, to have the same opulence, or to attain the same bodily features. They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even ~ A C Bhaktivedanta Swami Prabhup da,
260:TRANSLATION Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa. PURPORT The context of the reference given herein regarding Garuḍa and Indra is this: Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra’s weapon, Garuḍa, though otherwise invincible, being the Lord’s own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra’s weapon must destroy something, he offered his wing. ~ A C Bhaktivedanta Swami Prabhup da,
261:The Māyāvādī philosophers think that if Kṛṣṇa is everything, then Kṛṣṇa’s separate identity is lost. That is material thinking. For example, by my drinking this milk, little by little, when I finish there is no more milk; it has gone to my belly. Kṛṣṇa is not like that. He is omnipotent. We are utilizing His energy continually; still He is there, present. A crude example: a man begets many children, but the man is still there. It’s not that because he has produced many children he is finished. Similarly, God, or Kṛṣṇa, in spite of His unlimited number of children, is still there. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: “Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.” This is Kṛṣṇa consciousness. Kṛṣṇa is never finished. Kṛṣṇa is so powerful. Therefore He is all-attractive. This is one side of the display of Kṛṣṇa’s energy. Similarly, He has unlimited energies. This study of Kṛṣṇa’s energy is only one side, or a portion only. So in this way, if you go on studying Kṛṣṇa, that is Kṛṣṇa consciousness. It is not a bogus thing – “maybe,” “perhaps not.” Absolutely! It is! ~ A C Bhaktivedanta Swami Prabhup da,
262:Generally, the conditioned soul is mad because he is always engaged in activities that are the causes of bondage and suffering.” The spirit soul in his original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means “actions which should not be done.” Therefore, we must practice sādhana-bhakti – which means to offer maṅgala-ārati (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations that will be discussed here one after another. These practices will help one become cured of madness. As a man’s mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures the conditioned soul of his madness under the spell of māyā, material illusion. Nārada Muni mentions this sādhana-bhakti in Śrīmad-Bhāgavatam, Seventh Canto, first chapter, verse 32. He says there to King Yudhiṣṭhira, “My dear King, one has to fix his mind on Kṛṣṇa by any means.” That is called Kṛṣṇa consciousness. ~ A C Bhaktivedanta Swami Prabhup da,
263:The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (Bhāg. 6.17.28). ~ A C Bhaktivedanta Swami Prabhup da,
264:There are two Sanskrit words that are used for 'path': marga, which also carries the sense of 'way, method or means' and upaya, that by which one reaches one's aim. In reality, it must be the case that we are already who we really are. Who else could we be? It is the illusory ego that believes that we are in some way limited and that wants to become eternally happy. Whilst this state of affairs continues, the search is doomed to failure. Paths and practices are therefore needed not in order that we may find something new but in order that we may uncover what is already here now.

The reason why different paths are needed is that minds, bodies and egos function differently. All paths aim effectively to remove the obscuring effect of this ego. This can be done through the practices of devotion and surrender to a God, for example, in the case of bhakti yoga. It can also be achieved in simple day to day life of working, at whatever may be our particular job, by doing the work for its own sake and giving up any claim to the results, in the case of karma yoga. And it can be achieved by enquiry and reason, using the mind and intellect to appreciate the truth of the non-existence of the ego, in the case of jnana yoga. ~ Dennis Waite,
265:Here the four sages Sanat-kumāra, Sanātana, Sanandana and Sanaka are described as actually sincere devotees. Although they had heard from their father, Brahmā, about the personal feature of the Lord, only the impersonal feature, Brahman, was revealed to them. But because they were sincerely searching for the Lord, they finally saw His personal feature directly, which corresponded with the description given by their father. They thus became fully satisfied. Here they express their gratitude because although they were foolish impersonalists in the beginning, by the grace of the Lord they could now have the good fortune to see His personal feature. Another significant aspect of this verse is that the sages describe their experience of hearing from their father, Brahmā, who was born of the Lord directly. In other words, the disciplic succession from the Lord to Brahmā and from Brahmā to Nārada and from Nārada to Vyāsa, and so on, is accepted here. Because the Kumāras were sons of Brahmā, they had the opportunity to learn Vedic knowledge from the disciplic succession of Brahmā, and therefore, in spite of their impersonalist beginnings, they became, in the end, direct seers of the personal feature of the Lord. ~ A C Bhaktivedanta Swami Prabhup da,
266:My dear Lord Krishna, you are so kind upon this useless soul, but I do not know why you have brought me here. Now you can do whatever you like with me. But I guess you have some business here, otherwise why would you bring me to this place? Somehow or other, O Lord, You have brought me here to speak about you. Now, my Lord, it is up to you to make me a success or failure as you like. O spiritual master of all the worlds. I can simply repeat your message; so if you like you can make my power of speaking suitable for their understanding. Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts they will certainly feel engladdened and thus become liberated from all unhappy conditions of life. O Lord, I am just like a puppet in your hands. So if you have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as you like. I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krishna. I have been designated as Bhaktivedanta, one who possesses devotion and knowledge, and now, if you like, you can fulfill the real purport of Bhaktivedanta. Signed, the most unfortunate, insignificant beggar, A.C. Bhaktivedanta Swami, On board the ship Jaladuta, Commonwealth Pier, Boston, Massachusetts, U.S.A. 18th of September, 1965 ~ Radhanath Swami,
267:In the material world, opulences are achieved by materialistic persons by dint of their labor. One cannot enjoy material prosperity unless he works very hard to achieve it. But the devotees of the Lord who are residents of Vaikuṇṭha have the opportunity to enjoy a transcendental situation of jewels and emeralds. Ornaments made of gold bedecked with jewels are achieved not by working hard but by the benediction of the Lord. In other words, devotees in the Vaikuṇṭha world, or even in this material world, cannot be poverty-stricken, as is sometimes supposed. They have ample opulences for enjoyment, but they need not labor to achieve them. It is also stated that in the Vaikuṇṭha world the consorts of the residents are many, many times more beautiful than we can find in this material world, even in the higher planets. It is specifically mentioned here that a woman’s large hips are very attractive and they stimulate man’s passion, but the wonderful feature of Vaikuṇṭha is that although the women have large hips and beautiful faces and are decorated with ornaments of emeralds and jewels, the men are so absorbed in Kṛṣṇa consciousness that the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the association of the opposite sex, but there is no sexual relationship. The residents of Vaikuṇṭha have a better standard of pleasure, so there is no need of sex pleasure. ~ A C Bhaktivedanta Swami Prabhup da,
268:The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad-hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord. In the Īśopaniṣad also, the devotee prays that the glaring effulgence of Brahman may be removed from his eyes so that he can see the real, personal feature of the Lord and thus satisfy himself fully. Similarly, although the Lord is not visible in the beginning because of His glaring bodily effulgence, if a devotee sincerely wants to see Him, the Lord is revealed to him. It is said in Bhagavad-gītā that the Lord cannot be seen by our imperfect eyes, He cannot be heard by our imperfect ears, and He cannot be experienced by our imperfect senses, but that if one engages in devotional service with faith and devotion, then God reveals Himself. ~ A C Bhaktivedanta Swami Prabhup da,
269:Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms – with four hands decorated with conch, lotus, club and wheel – are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya – to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogīs come to the Western countries and exploit people’s inclination towards yoga practice. Such unauthorized yogīs even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation. ~ A C Bhaktivedanta Swami Prabhup da,
270:Śrīla Prabhupāda: Yes. Reduce it. A boy is trained as a student up to age twenty-five, restricting sex life. Brahmacārī. So, some of the boys remain naiṣṭhika-brahmacārī [celibate for life]. Because they are given an education and they become fully conversant with spiritual knowledge, they don’t want to marry. And even if they do marry, sex life is restricted. But the basic principle is that one cannot have sex life without being married. Therefore in human society there is marriage, not in animal society. But people are gradually descending from human society to animal society. They are forgetting marriage. That is also predicted in the śāstras [scriptures]. Dāmpatye ’bhirucir hetuḥ: in the Kali-yuga [the present age of quarrel], eventually there will be no marriage; the boy and the girl will simply agree to live together, and their relationship will exist on sexual power. If the man or the woman is deficient in sex life, then there is divorce. So, for this philosophy there are many Western philosophers like Freud and others who have written so many books. But according to Vedic culture, we are interested in sex only for begetting children, that’s all. Not to study the psychology of sex life. There is already natural psychology for that. Even if one does not read any philosophy, he is sexually inclined. Nobody is taught it in the schools and colleges. Everyone already knows how to do it. [He laughs.] That is the general tendency. But education should be given to stop it. That is real education. ~ A C Bhaktivedanta Swami Prabhup da,
271:He lives nearby and speaks English fairly well. When he was young he worshiped Kālī [a popular demigoddess] every day very rigorously. But when the floods came and the people saw hardship, he lost faith and now he has no religion. He said he now finds his happiness in trying to develop love among people. I couldn’t think of what to say to him to add God and religion to his life. He said that after he dies “maybe I’ll become part of God, maybe not,” but he can’t worry about it now. He said he’s tried various religious experiences, but they didn’t work. One reason I ask this is because when I go back to America, a lot of people I come across are like this. They see that religion, like his worship of Kālī or other kinds of religion they’ve experienced, doesn’t work. And I don’t know what to say to them to convince them it’s worth trying. Śrīla Prabhupāda: Do not try at the present moment. You first of all become convinced, and then try to convince others. Caitanya Mahāprabhu’s instruction is that you can improve the welfare of others when your own life is a success: bhārata-bhūmite haila manuṣya-janma yāra janma sārthaka kari’ kara para-upakāra First make your life perfect. Then try to teach others. Bob: The devotees have told me that without consciousness of Kṛṣṇa all the time, you cannot be happy. But at times I feel happy. Śrīla Prabhupāda: At times. Not always. Bob: Yes. Śrīla Prabhupāda: But if you become Kṛṣṇa conscious, you will feel happy always. Bob: They implied that you cannot feel happy without ~ A C Bhaktivedanta Swami Prabhup da,
272:Bob: What kind of yogic process must I do to find out – to feel this information – to feel the soul inside? Śrīla Prabhupāda: Yes, there are many different yogic processes, but for this age this process is very nice. Bob: Chanting. Śrīla Prabhupāda: Yes. Bob: Through this I can feel not only God outside but God inside? Śrīla Prabhupāda: You’ll understand everything of God – how God is inside, how God is outside, how God is working. Everything will be revealed. By this attitude of service, God will reveal Himself. You cannot understand God by your endeavour. Only if God reveals Himself. For instance, when the sun is out of your sight at night, you cannot see it by your torchlight, or any light. But in the morning you can see the sun automatically, without any torchlight. Similarly, you have to create a situation – you have to put yourself in a situation – in which God will be revealed. It is not that by some method you can order God, “Come. I will see You.” No, God is not your order-carrier. Bob: You must please God for Him to reveal Himself. Is that correct? Śrīla Prabhupāda: Yes. Śyāmasundara: How do we know when we are pleasing God? Śrīla Prabhupāda: When we see Him. Then you will understand, just as when you eat you do not require to ask anyone whether you are feeling strength or your hunger is satisfied. If you eat, you understand that you are feeling energy. You don’t need to inquire from anyone. Similarly, if you actually serve God, then you will understand, “God is dictating to me. God is there. I am seeing God.” Śyāmasundara: Or God’s representative. ~ A C Bhaktivedanta Swami Prabhup da,
273:So even if prasādam is very spicy to others, it is very palatable to the devotee. What is the question of spicy? Kṛṣṇa was offered poison, real poison, by Pūtanā Rākṣasī. But He is so nice that He thought, “She came to Me as My mother.” So He took the poison and delivered her. Kṛṣṇa does not take the bad side. A good man does not take the bad side – he takes only the good side. Just like one of my Godbrothers: he wanted to make business with my Guru Mahārāja [spiritual master]. But my Guru Mahārāja did not take the bad side. He took the good side. He thought, “He has come forward to give me some service.” Bob: Let us say some devotee has some medical trouble and cannot eat a certain type of food. For instance, some devotees do not eat ghee because of liver trouble. So should these devotees also take all kinds of prasādam? Śrīla Prabhupāda: No, no. Those who are not perfect devotees may discriminate. But a perfect devotee does not discriminate. Why should you imitate a perfect devotee? So long as you have discrimination, you are not a perfect devotee. So why should you artificially imitate a perfect devotee and eat everything? The point is, a perfect devotee does not make any discrimination. Whatever is offered to Kṛṣṇa is nectar. That’s all. Kṛṣṇa accepts anything from a devotee. “Whatever is offered to Me by My devotee, I accept.” The same thing is true for a pure devotee. Don’t you see the point? A perfect devotee does not make any discrimination. But if I am not a perfect devotee and I discriminate, why should I imitate the perfect devotee? It may not be possible for me to digest everything because I am not a perfect devotee. A devotee should not be a foolish man. It is said: kṛṣṇa ye bhaje se baḍa catura. So a devotee knows his position, and he is intelligent enough to deal with others accordingly. ~ A C Bhaktivedanta Swami Prabhup da,
274:The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually. It is confirmed in the Brahma-saṁhitā that one who has developed transcendental love of Kṛṣṇa by smearing his eyes with the ointment of love sees constantly the eternal form of the Lord. The particular word used in this connection, anātmanām, signifies those who have no control over the mind and senses and who therefore speculate and want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord. For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yoga-māyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight. The theory of the impersonalists and so-called yogīs is that the Supreme Lord assumes a particular form when He comes in touch with māyā, although actually He has no form. This very conception of the impersonalists and so-called yogīs checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees. The four sages felt so much obliged to the Lord that they offered their respectful obeisances unto Him again and again. ~ A C Bhaktivedanta Swami Prabhup da,
275:These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways – with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one’s words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one’s words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy. ~ A C Bhaktivedanta Swami Prabhup da,
276:In the Brahma-saṁhitā it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam. These millions and trillions of goddesses of fortune who reside in the Vaikuṇṭha planets are not exactly consorts of the Supreme Personality of Godhead, but are the wives of the devotees of the Lord and also engage in the service of the Supreme Personality of Godhead. It is stated here that in the Vaikuṇṭha planets the houses are made of marble. Similarly, in the Brahma-saṁhitā it is stated that the ground on the Vaikuṇṭha planets is made of touchstone. Thus there is no need to sweep the stone in Vaikuṇṭha, for there is hardly any dust on it, but still, in order to satisfy the Lord, the ladies there always engage in dusting the marble walls. Why? The reason is that they are eager to achieve the grace of the Lord by doing so. It is also stated here that in the Vaikuṇṭha planets the goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in one place. Her name is Cañcalā, which means “one who is not steady.” We find, therefore, that a man who is very rich may become the poorest of the poor. Another example is Rāvaṇa. Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa’s class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī. Materialistic persons find fault on the part of Lakṣmī, but in Vaikuṇṭha Lakṣmījī is fixed in the service of the Lord. In spite of her being the goddess of fortune, she cannot be happy without the grace of the Lord. Even the goddess of fortune needs the Lord’s grace in order to be happy, yet in the material world even Brahmā, the highest created being, seeks the favor of Lakṣmī for happiness. ~ A C Bhaktivedanta Swami Prabhup da,
277:The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, “intelligence bewildered by unworthy words.” The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one’s intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness. Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously. ~ A C Bhaktivedanta Swami Prabhup da,
278:Questioner: In the tradition, we were always taught to be reverential towards God or the highest aspect. So how to reconcile this with Mirabai or Akka Mahadevi who took God as their lover? Sadhguru: Where there is no love, how can reverence come? When love reaches its peak, it naturally becomes reverence. People who are talking about reverence without love know neither this nor that. All they know is fear. So probably you are referring to God-fearing people. These sages and saints, especially the seers like Akka Mahadevi, Mirabai or Anusuya and so many of them in the past, have taken to this form of worship because it was more suitable for them – they could emote much more easily than they could intellectualize things. They just used their emotions to reach their Ultimate nature. Using emotion and reaching the Ultimate nature is what is called bhakti yoga. In every culture, there are different forms of worship. Some people worship God as the master and themselves as the slaves. Sometimes they even take God as their servant or as a partner in everything that they do. Yet others worship him as a friend, as a lover, or as their own child like Balakrishna. Generally, you become the feminine and you hold him as the ultimate purusha – masculine. How you worship is not at all the point; the whole point is just how deeply you relate. These are the different attitudes, but whatever the attitude, the love affair is such that you are not expecting anything from the other side. Not even a response. You crave for it. But if there is no response, you are not going to be angry, you are not going to be disappointed – nothing. Your life is just to crave and make something else tremendously more important than yourself. That is the fundamental thing. In the whole path of bhakti, the important thing is just this, that something else is far more important than you. So Akka, Mirabai and others like them, their bhakti was in that form and they took this mode of worship where they worshipped God – whether Shiva or Krishna – as their husband. In India, when a woman comes to a certain age, marriage is almost like a must, and it anyway happens. They wanted to eliminate that dimension of being married once again to another man, so they chose the Lord himself as their husband so that they don’t need any other relationship in their lives. How a devotee relates to his object of devotion does not really matter because the purpose of the path of devotion is just dissolution. The only objective of a devotee is to dissolve into his object of devotion. Whichever way they could relate best, that is how they would do it. The reason why you asked this question in terms of reverence juxtaposed with being a lover or a husband is because the word “love” or “being a lover” is always understood as a physical aspect. That is why this question has come. How can you be physical with somebody and still be reverential? This has been the tragedy of humanity that lovers have not known how to be reverential to each other. In fact the very objective of love is to dissolve into someone else. If you look at love as an emotion, you can see that love is a vehicle to bring oneness. It is the longing to become one with the other which we are referring to as love. When it is taken to its peak, it is very natural to become reverential towards what you consider worthwhile being “one” with. For whatever sake, you are willing to dissolve yourself. It is natural to be reverential towards that. Otherwise how would you feel that it is worthwhile to dissolve into? If you think it is something you can use or something you can just relate to and be benefited by, there can be no love. Always, the object of love is to dissolve. So, whatever you consider is worthwhile to dissolve your own self into, you are bound to be reverential towards that; there is no other way to be. ~ Sadhguru,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



50

   25 Yoga
   5 Integral Yoga
   2 Occultism
   1 Philosophy


   20 Swami Vivekananda
   17 Sri Ramakrishna
   9 Sri Aurobindo
   5 Sri Ramana Maharshi
   3 The Mother
   3 Swami Sivananda Saraswati
   3 Swami Krishnananda
   2 Nolini Kanta Gupta
   2 Aleister Crowley


   20 The Gospel of Sri Ramakrishna
   20 Bhakti-Yoga
   14 Letters On Yoga III
   11 Talks
   11 Letters On Yoga II
   11 Essays On The Gita
   10 The Synthesis Of Yoga
   5 Letters On Yoga I
   4 The Mother With Letters On The Mother
   3 The Study and Practice of Yoga
   3 The Mothers Agenda
   2 Talks With Sri Aurobindo
   2 Isha Upanishad
   2 Essays In Philosophy And Yoga
   2 Amrita Gita


0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as Mah-bhva, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Rdh and Sri Chaitanya.
  
  --
  
  Vaishnavism is exclusively a religion of Bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without Bhakti, all penances, austerities, and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through Bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
  
  --
  
  There are two stages of Bhakti. The first is known as Vaidhi-Bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower Bhakti in course of time matures into Par-Bhakti, or supreme devotion, known also as Prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
  
  --
  
  Now one with Rdh, he manifested the great ecstatic love, the Mah-bhva which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on Bhakti, Mah-bhva. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
  
  --
  
  And it is not I only, but dozens like me, who do the same. ... He worships iva, he worships Kli, he worships Rm, he worships Krishna, and is a confirmed advocate of Vedntic doctrines. ... He is an idolater, yet is a faithful and most devoted Meditator on the perfections of the One Formless, Absolute, Infinite Deity. ... His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. ... So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. ... He, by his childlike Bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. ... By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Purns."
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attributes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  DEFINITION OF Bhakti
  Bhakti-Yoga is a real, genuine search after the Lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. "Bhakti", says Nrada in his explanation of the Bhakti-aphorisms, "is intense love to God"; "When a man gets it, he loves all, hates none; he becomes satisfied for ever"; "This love cannot be reduced to any earthly benefit", because so long as worldly desires last, that kind of love does not come; "Bhakti is greater than karma, greater than Yoga, because these are intended for an object in view, while Bhakti is its own fruition, its own means and its own end."
  
  Bhakti has been the one constant theme of our sages. Apart from the special writers on Bhakti, such as Shndilya or Narada, the great commentators on the Vysa-Sutras, evidently advocates of knowledge (Jnna), have also something very suggestive to say about love. Even when the commentator is anxious to explain many, if not all, of the texts so as to make them import a sort of dry knowledge, the Sutras, in the chapter on worship especially, do not lend themselves to be easily manipulated in that fashion.
  
  There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Rja-Yoga, which when pursued as a means to attain liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.
  
  The one great advantage of Bhakti is that it is the easiest and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crew in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti. That singleness of attachment (Nishth) to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. All the weak and undeveloped minds in every religion or country have only one way of loving their own ideal, i.e. by hating every other ideal.
  
  --
  
  But this danger exists only in that stage of Bhakti which is called the preparatory (Gauni). When Bhakti has become ripe and has passed into that form which is called the supreme (Par), no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred.
  
  It is not given to all of us to be harmonious in the building up of our characters in this life: yet we know that that character is of the noblest type in which all these three knowledge and love and Yoga are harmoniously fused. Three things are necessary for a bird to fly the two wings and the tail as a rudder for steering. Jnana (Knowledge) is the one wing, Bhakti (Love) is the other, and Yoga is the tail that keeps up the balance. For those who cannot pursue all these three forms of worship together in harmony and take up, therefore, Bhakti alone as their way, it is necessary always to remember that forms and ceremonials, though absolutely necessary for the progressive soul, have no other value than taking us on to that state in which we feel the most intense love to God.
  
  There is a little difference in opinion between the teachers of knowledge and those of love, though both admit the power of Bhakti. The Jnanis hold Bhakti to be an instrument of liberation, the Bhaktas look upon it both as the instrument and the thing to be attained. To my mind this is a distinction without much difference. In fact, Bhakti, when used as an instrument, really means a lower form of worship, and the higher form becomes inseparable from the lower form of realisation at a later stage. Each seems to lay a great stress upon his own peculiar method of worship, forgetting that with perfect love true knowledge is bound to come even unsought, and that from perfect knowledge true love is inseparable.
  
  --
  
  "Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).
  
  In commenting on the Sutra of Patanjali, Ishvara pranidhndv, i.e. "Or by the worship of the Supreme Lord" Bhoja says, "Pranidhna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers." Bhagavan Vysa also, when commenting on the same, defines Pranidhana as "the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires". According to Shndilya, "Bhakti is intense love to God." The best definition is, however, that given by the king of Bhaktas, Prahlda:
  
  "That deathless love which the ignorant have for the fleeting objects of the senses as I keep meditating on Thee may not that love slip away from my heart!" Love! For whom? For the Supreme Lord Ishvara. Love for any other being, however great cannot be Bhakti; for, as Ramanuja says in his Shri Bhshya, quoting an ancient chrya, i.e. a great teacher:
  
  "From Brahm to a clump of grass, all things that live in the world are slaves of birth and death caused by Karma; therefore they cannot be helpful as objects of meditation, because they are all in ignorance and subject to change." In commenting on the word Anurakti used by Shandilya, the commentator Svapneshvara says that it means Anu, after, and Rakti, attachment; i.e. the attachment which comes after the knowledge of the nature and glory of God; else a blind attachment to any one, e.g. to wife or children, would be Bhakti. We plainly see, therefore, that Bhakti is a series or succession of mental efforts at religious realisation beginning with ordinary worship and ending in a supreme intensity of love for Ishvara.
  

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  We were discussing the relationship between abhyasa and vairagya in the system of yoga. The practice of yoga becomes effective when it is charged with the power of vairagya or the spirit of renunciation because, while practice is the endeavour to fix oneself in a particular attitude of consciousness, vairagya is a sympathetic attitude which simultaneously frees consciousness from attention to contrary objectives, or objectives which are irrelevant to the one that is taken up for the purpose of concentration and meditation. We cannot have a double attitude in yoga. That is, our attention cannot be diverted into two channels. Else, there would be split devotion, as they call it vyabhicharini Bhakti not whole-souled devotion.
  

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  We shall now try to understand what the great representative of the Advaita School has to say on the point. We shall see how the Advaita system maintains all the hopes and aspirations of the dualist intact, and at the same time propounds its own solution of the problem in consonance with the high destiny of divine humanity. Those who aspire to retain their individual mind even after liberation and to remain distinct will have ample opportunity of realising their aspirations and enjoying the blessing of the qualified Brahman. These are they who have been spoken of in the Bhgavata Purna thus: "O king, such are the, glorious qualities of the Lord that the sages whose only pleasure is in the Self, and from whom all fetters have fallen off, even they love the Omnipresent with the love that is for love's sake." These are they who are spoken of by the Snkhyas as getting merged in nature in this cycle, so that, after attaining perfection, they may come out in the next as lords of world-systems. But none of these ever becomes equal to God (Ishvara). Those who attain to that state where there is neither creation, nor created, nor creator, where there is neither knower, nor knowable, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" such persons have gone beyond everything to "where words cannot go nor mind", gone to that which the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul, and the interpenetrating sustainer of both Ishvara. So, when Prahlda forgot himself, he found neither the universe nor its cause; all was to him one Infinite, undifferentiated by name and form; but as soon as he remembered that he was Prahlada, there was the universe before him and with it the Lord of the universe "the Repository of an infinite number of blessed qualities". So it was with the blessed Gopis. So long as they had lost sense of their own personal identity and individuality, they were all Krishnas, and when they began again to think of Him as the One to be worshipped, then they were Gopis again, and immediately Bhakti, then, can be directed towards Brahman, only in His personal aspect.
  
   "The way is more difficult for those whose mind is attached to the Absolute!" Bhakti has to float on smoothly with the current of our nature. True it is that we cannot have; any idea of the Brahman which is not anthropomorphic, but is it not equally true of everything we know? The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external. Beginning with our bodies and going up to Ishvara, we may see that every object of our perception is this consciousness plus something else, whatever that may be; and this unavoidable mixture is what we ordinarily think of as reality. Indeed it is, and ever will be, all of the reality that is possible for the human mind to know. Therefore to say that Ishvara is unreal, because He is anthropomorphic, is sheer nonsense. It sounds very much like the occidentals squabble on idealism and realism, which fearful-looking quarrel has for its foundation a mere play on the word "real". The idea of Ishvara covers all the ground ever denoted and connoted by the word real, and Ishvara is as real as anything else in the universe; and after all, the word real means nothing more than what has now been pointed out. Such is our philosophical conception of Ishvara.
  
  --
  
  next chapter: 1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
  

1.032_-_Our_Concept_of_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  But wholly dedicating ourself for the sake of God these feelings for God, in a whole-souled fashion, though in a rarefied form of the ordinary loves in the world, are called the bhavas in Bhakti yoga. A bhava is a feeling. Our feeling for God is called a bhava. Here, the basic difference that seems to be there between man and God is taken for granted, and it is not solved, because it cannot be solved so easily. If we go on trying to solve this question, our whole life will be spent in only answering this question. Therefore, the teachers of the path of devotion emphasised the necessity to love God, somehow or other, even if it be a magnified form of human love; and the answer to the difficulty as to whether human love is really divine love was that when human love gets magnified into infinity, it becomes divine love. There is a great point in this answer, because when the finite is lifted up into an unconditioned expanse to the extent possible for the mind, it loses the sting of finitude. The doctrine here is that when this human affection is expanded into the vastness of creation, though it may be true that in quality it has not changed, because of the fact that it has transformed itself into an utterly inconceivable magnitude of quantity, it will be free from the stigma of finitude of affection, and will be able to achieve certain miraculous results which finite love cannot.
  
  These bhavas or feelings of love for God are, therefore, human affections diverted to God in an all-absorbing manner, so that the conditioning factors of human affection are removed as far as possible, and God is taken for granted as a permanent Being - not like an ordinary object in the world which can die one day or the other, but as a perpetually existent Being and the necessity for loving that permanent Being is emphasised. Here, the feeling for God is similar to the feeling we have towards human relationships. These bhavas of Bhakti are the central features of one path of yoga, called Bhakti yoga, where God can be loved as a father, for instance. This is called shanta bhava, where emotions are least present.
  
  --
  
  The juristic concept of God as a lawgiver, a lawmaker and a dispenser of justice is a pre-eminent feature in the concept of God in most religions. This feeling can be regarded as one of the channelising factors which can draw all the forces of the mind towards God. The teachers of Bhakti tell us that if God is regarded as All-in-all, as the Supreme Maker and the All-powerful Being, even if He be the Creator in the sense of an ordinary maker of things, a day will come when this quantitative expanse of devotion will automatically bring about, in a subtle manner, a qualitative transformation also, so that human love can become divine love.
  

1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  object:1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
  author class:Swami Vivekananda
  --
  CHAPTER III
  SPIRITUAL REALISATION, THE AIM OF Bhakti-YOGA
  
  --
  
  Bhakti-Yoga, as we have said, is divided into the Gauni or the preparatory, and the Par or the supreme forms. We shall find, as we go on, how in the preparatory stage we unavoidably stand in need of many concrete helps to enable us to get on; and indeed the mythological and symbological parts of all religions are natural growths which early environ the aspiring soul and help it Godward. It is also a significant fact that spiritual giants have been produced only in those systems of religion where there is an exuberant growth of rich mythology and ritualism. The dry fanatical forms of religion which attempt to eradicate all that is poetical, all that is beautiful and sublime, all that gives a firm grasp to the infant mind tottering in its Godward way the forms which attempt to break down the very ridge-poles of the spiritual roof, and in their ignorant and superstitious conceptions of truth try to drive away all that is life-giving, all that furnishes the formative material to the spiritual plant growing in the human soul such forms of religion too soon find that all that is left to them is but an empty shell, a contentless frame of words and sophistry with perhaps a little flavour of a kind of social scavengering or the socalled spirit of reform.
  

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  As I mentioned, the main point to be remembered here is that while concentrating on any object, no external thought should be allowed, because the thought of an external object is the distraction which prevents concentration. The mind cannot be wholly present in the given object if there is another thing side by side or along with it. This is then vyabhicharini Bhakti or divided devotion, as they call it. When we think of two things at the same time because of the presence of another thing outside that given object, the devotion is split. The force of the mind gets diminished on account of a channelisation of the mental energy in two directions. In the beginning, the mind will refuse to concentrate like this because it is fed by diverse food. So what is essential in the beginning is to diminish the directions in which the mind moves to the minimum possible. Though it is not possible to bring the mind to a single point, we can bring it to the minimum possible or conceivable number of items of concentration.
  

1.04_-_The_Core_of_the_Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Works becomes one with but does not disappear into the path of
  Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature.
  

1.04_-_The_Need_of_Guru, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of Divine Works
   practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service.
  

1.05_-_Bhakti_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.05 - Bhakti Yoga
  class:chapter
  --
  Adhyaya V
  Bhakti YOGA
  
  --
  
  2. Bhakti is supreme love towards God. It is love for loves sake. The devotee wants God and God alone. There is no selfish expectation here.
  
  3. Bhakti is the greatest power on this earth. It gushes from ones pure heart. It redeems and saves. It purifies the heart.
  
  --
  
  5. Bhakti is of two kinds, viz., Apara Bhakti (lower type of devotion) and Para Bhakti (highest Bhakti or Supreme Love). Ringing bells and waving lights is Apara Bhakti. In Para Bhakti, there is no ritualistic worship. The devotee is absorbed in God.
  
  --
  
  7. Para Bhakti and Jnana are one. Bhakti melts into wisdom in the end. Two have become one now.
  
  8. Bhakti grows gradually just as you grow a flower or a tree in a garden. Cultivate Bhakti in the garden of your heart gradually.
  
  --
  
  10. Japa, Kirtan, prayer, service of saints, study of books on Bhakti are all aids to devotion.
  
  --
  
  20. Practise the nine modes of devotion or Nava-vidha Bhakti, viz., Sravana (hearing the Lilas of the Lord), Kirtan (singing His Name), Smarana (His remembrance), Padasevana (service of His Feet), Archana (offering flowers), Vandana (prostrations), Dasyam (servant-Bhava), Sakhya (His friendship), and Atmanivedana (self-surrender).
  
  --
  
  29. Draupadi was an Arta-Bhaktini; Nachiketas was Jijnasu-Bhakta; Dhruva was an Artharthee-Bhakta; Suka Deva was a Jnani-Bhakta; Prahlada was an absolutely Nishkama Bhakta.
  
  30. Bhakti is immortalising nectar. It transmutes a man into divinity. It makes him perfect. It bestows on him everlasting peace and bliss.
  THUS ENDS Bhakti YOGA
  OR THE YOGA OF DEVOTION

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism

1.06_-_Incarnate_Teachers_and_Incarnation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism

1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism

1.08_-_Adhyatma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  22. All actions culminate in Jnana or wisdom. Bhakti also terminates in wisdom. Without Bhakti, Jnana is impossible.
  

1.08_-_Worship_of_Substitutes_and_Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Now worshipping Ishvara and Him alone is Bhakti; the worship of anything else Deva, or Pitri, or any other being cannot be Bhakti. The various kinds of worship of the various Devas are all to be included in ritualistic Karma, which gives to the worshipper only a particular result in the form of some celestial enjoyment, but can neither give rise to Bhakti nor lead to Mukti. One thing, therefore, has to be carefully borne in mind. If, as it may happen in some cases, the highly philosophic ideal, the supreme Brahman, is dragged down by Pratika-worship to the level of the Pratika, and the Pratika itself is taken to be the Atman of the worshipper or his Antarymin (Inner Ruler), the worshipper gets entirely misled, as no Pratika can really be the Atman of the worshipper.
  
  --
  
  The same ideas apply to the worship of the Pratimas as to that of the Pratikas; that is to say, if the image stands for a god or a saint, the worship is not the result of Bhakti, and does not lead lo liberation; but if it stands for the one God, the worship thereof will bring both Bhakti and Mukti. Of the principal religions of the world we see Vedantism, Buddhism, and certain forms of Christianity freely using images; only two religions, Mohammedanism and Protestantism, refuse such help. Yet the Mohammedans use the grave of their saints and martyrs almost in the place of images; and the Protestants, in rejecting all concrete helps to religion, are drifting away every year farther and farther from spirituality till at present there is scarcely any difference between the advanced Protestants and the followers of August Comte, or agnostics who preach ethics alone. Again, in Christianity and Mohammedanism whatever exists of image worship is made to fall under that category in which the Pratika or the Pratima is worshipped in itself, but not as a "help to the vision" (Drishtisaukaryam) of God; therefore it is at best only of the nature of ritualistic Karmas and cannot produce either Bhakti or Mukti. In this form of image-worship, the allegiance of the soul is given to other things than Ishvara, and, therefore, such use of images, or graves, or temples, or tombs, is real idolatry; it is in itself neither sinful nor wicked it is a rite a Karma, and worshippers must and will get the fruit thereof.
  

1.09_-_The_Chosen_Ideal, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Bhakti-Yoga, therefore, lays on us the imperative command not to hate or deny any one of the various paths that lead to salvation. Yet the growing plant must be hedged round to protect it until it has grown into a tree. The tender plant of spirituality will die if exposed too early to the action of a constant change of ideas and ideals. Many people, in the name of what may be called religious liberalism, may be seen feeding their idle curiosity with a continuous succession of different ideals. With them, hearing new things grows into a kind of disease, a sort of religious drink-mania. They want to hear new things just by way of getting a temporary nervous excitement, and when one such exciting influence has had its effect on them, they are ready for another. Religion is with these people a sort of intellectual opiumeating, and there it ends. "There is another sort of man", says Bhagavan Ramakrishna, "who is like the pearl-oyster of the story. The pearl-oyster leaves its bed at the bottom of the sea, and comes up to the surface to catch the rain-water when the star Svti is in the ascendant. It floats about on the surface of the sea with its shell wide open, until it has succeeded in catching a drop of the rain-water, and then it dives deep down to its sea-bed, and there rests until it has succeeded in fashioning a beautiful pearl out of that rain-drop."
  

1.1.01_-_Seeking_the_Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  No, what you write in your letter was not at all what the Mother was trying to tell you. The question of ahaituk Bhakti and its opposite was settled long ago and the Mother did not intend to return upon it; it is understood that whatever the motive immediately pushing the mind or the vital, an asking for Ananda or knowledge or power, yet if there is a true seeking for the
  Divine in the being, it must lead eventually to the realisation of the Divine. The soul within has always the inherent (ahaituk) yearning for the Divine; the hetu or special motive is simply an impulsion used by it to get the mind and the vital to follow the inner urge. If the mind and the vital can feel and accept the soul's sheer love for the Divine for his own sake, then the sadhana gets its full power and many difficulties disappear; but even if they do not, they will get what they seek after in the Divine and through it they will come to realise something, even perhaps to pass beyond the limit of their original desire. I may say that the idea of a joyless God is an absurdity which only the ignorance of

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  (4) To talk about the supramental and think of bringing it down in yourself is the most dangerous of all. It may bring an entire megalomania and loss of balance. What the sadhak has to seek is the full opening to the Divine, the psychic change of his consciousness, the spiritual change. Of that change of consciousness, selflessness, desirelessness, humility, Bhakti, surrender, calm, equality, peace, quiet, sincerity are necessary constituents. Until he has the psychic and spiritual change, to think of being supramental is an absurdity and an arrogant absurdity.
  

1.10_-_The_Methods_and_the_Means, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  In regard to the method and the means of Bhakti-Yoga we read in the commentary of Bhagavan Ramanuja on the Vedanta-Sutras: "The attaining of That comes through discrimination, controlling the passions, practice, sacrificial work, purity, strength, and suppression of excessive joy." Viveka or discrimination is, according to Ramanuja, discriminating, among other things, the pure food from the impure. According to him, food becomes impure from three causes: (1) by the nature of the food itself, as in the case of garlic etc.; (2) owing to its coming from wicked and accursed persons; and (3) from physical impurities, such as dirt, or hair, etc. The Shrutis say, When the food is pure, the Sattva element gets purified, and the memory becomes unwavering", and Ramanuja quotes this from the Chhndogya Upanishad.
  
  The question of food has always been one of the most vital with the Bhaktas. Apart from the extravagance into which some of the Bhakti sects have run, there is a great truth underlying this question of food. We must remember that, according to the Sankhya philosophy, the Sattva, Rajas, and Tamas, which in the state of homogeneous equilibrium form the Prakriti, and in the heterogeneous disturbed condition form the universe are both the substance and the quality of Prakriti. As such they are the materials out of which every human form has been manufactured, and the predominance of the Sattva material is what is absolutely necessary for spiritual development. The materials which we receive through our food into our body-structure go a great way to determine our mental constitution; therefore the food we eat has to be particularly taken care of. However, in this matter, as in others, the fanaticism into which the disciples invariably fall is not to be laid at the door of the masters.
  
  --
  
  These two explanations are apparently conflicting, yet both are true and necessary. The manipulating and controlling of what may be called the finer body, viz the mood, are no doubt higher functions than the controlling of the grosser body of flesh. But the control of the grosser is absolutely necessary to enable one to arrive at the control of the finer. The beginner, therefore, must pay particular attention to all such dietetic rules as have come down from the line of his accredited teachers; but the extravagant, meaningless fanaticism, which has driven religion entirely to the kitchen, as may be noticed in the case of many of our sects, without any hope of the noble truth of that religion ever coming out to the sunlight of spirituality, is a peculiar sort of pure and simple materialism. It is neither Jnna, nor Bhakti, nor Karma; it is a special kind of lunacy, and those who pin their souls to it are more likely to go to lunatic asylums than to Brahmaloka. So it stands to reason that discrimination in the choice of food is necessary for the attainment of this higher state of mental composition which cannot be easily obtained otherwise.
  
  --
  
  Purity is absolutely the basic work, the bed-rock upon which the whole Bhakti-building rests.
  
  --
  
  The next means to the attainment of Bhakti-Yoga is strength (Anavasda). "This Atman is not to be attained by the weak", says the Shruti. Both physical weakness and mental weakness are meant here.
  

1.200-1.224_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  Talk 215.
  Maharshi was reading G. U. Popes translation of Tiruvachakam and came across the stanzas describing the intense feeling of Bhakti as thrilling the whole frame, melting the flesh and bones, etc. He remarked: Manickavasagar is one of those whose body finally resolved itself in a blazing light, without leaving a corpse behind.
  Another devotee asked how it could be.
  --
  The Master quoted from Upadesa Sara: Merging the mind into the Heart certainly comprises meritorious duty (karma), devotion
  (Bhakti), yoga and supreme wisdom (jnana). That is the whole truth in a nutshell.
  D.: That does not satisfy my search for happiness. I am unable to keep my mind steady.

1.2.01_-_The_Call_and_the_Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is only one logic in spiritual things: when a demand is there for the Divine, a sincere call, it is bound one day to have its fulfilment. It is only if there is a strong insincerity somewhere, a hankering after something else - power, ambition, etc. - which counterbalances the inner call that the logic is no longer applicable. Supramental realisation is another matter: I am speaking now of the realisation of the Divine, of the contact with the
  Divine, through whatever lever, heart or mind, or both. In your case it is likely to come through the heart, through increase of Bhakti or psychic purification of the heart: that is why I was pressing the psychic way upon you. I do not mean that nothing can come through meditation for you, but probably - barring the unexpected - only after the heart-experience.
  
  --
  *
  I repeat what I said before (though your physical mind does not yet believe) that these experiences show at once that your inner being is a Yogi capable of trance, ecstasy, intensest Bhakti, fully aware of Yoga and Yoga consciousness, and showing himself the very moment you get inside yourself, even as the outer man is very much the other way round, modernised, externalised, vigorously outward-vital (for the Yogi is inward-vital and psychic) and knowing nothing of Yoga or the world of inner experience.
  

1.2.07_-_Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  It [surrender] cannot be absolutely complete in the beginning, but it can be true - if the central will is sincere and there is the faith and the Bhakti. There may be contrary movements, but these will be unable to stand for long and the imperfection of the surrender in the lower part will not seriously interfere with the power and pervasiveness of the inner attitude.
  
  --
  
  Surrender and Bhakti
  Surrender and love-Bhakti are not contrary things - they go together. It is true that at first surrender can be made through knowledge by the mind, but it implies a mental Bhakti and, as soon as the surrender reaches the heart, the Bhakti manifests as a feeling and with the feeling of Bhakti love comes.
  
  *
  Self-surrender at first comes through love and Bhakti, more than through Atmajnana. But it is true that with Atmajnana the complete surrender becomes more possible.
  
  --
  Yes, of course you are right. The process of surrender is itself a
  Tapasya. Not only so, but in fact a double process of Tapasya and increasing surrender persists for a long time even when the surrender has fairly well begun. But a time comes when one feels the Presence and the Force constantly and more and more feels that that is doing everything - so that the worst difficulties cannot disturb this sense and personal effort is no longer necessary, hardly even possible. That is the sign of the full surrender of the nature into the hands of the Divine. There are some who take this position in faith even before there is this experience and if the Bhakti and the faith are strong it carries them through till the experience is there. But all cannot take this position from the beginning - and for some it would be dangerous since they might put themselves into the hand of a wrong Force thinking it to be the Divine. For most it is necessary to grow through
  Tapasya into surrender.

1.2.08_-_Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Bhakti is not an experience, it is a state of the heart and soul.
  
  It is a state which comes when the psychic being is awake and prominent. It is for that reason that I asked you to cleave to the psychic way and not go back to that of vital desire. I have not said that your psychic being was "in front" in such a way as to be proof against all attack. What I said was that it was becoming awake and active, giving you the right attitude and helping you towards the change of your nature. I certainly did not mean a moral but a spiritual change. Freedom from ego is not a moral but a spiritual change - a moral man may be chock full of ego, an ego increased by his sense of goodness and rectitude. Freedom from ego is spiritually valuable because then one can be centred, no longer in one's personal self, but in the
  Divine, and that too is the condition of Bhakti.
  

1.240_-_1.300_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  "We had heard of you, Maharajji, as the kindest and noblest soul. We had long desired to have your darsan. I came here once before, on the 14th of last month, but could not remain in your holy presence as long as I wished. Being a woman and also young, I could not stand the people around, and so broke away hurriedly after asking one or two simple questions. There are no holy men like you in our part of the country. I am happy as I have everything I want. But I do not have that peace of mind which brings happiness. I now come here seeking your blessing so that I may gain it."
  M.: Bhakti fulfils your desire.
  
  --
  
  D.: It seems difficult. May we proceed by Bhakti marga?
  M.: It is according to individual temperament and equipment. Bhakti is the same as vichara.
  
  --
  
  Of course, a few find vichara practicable. Others find Bhakti easier.
  
  --
  
  "I long for Bhakti. I want more of this longing. Even realisation does not matter for me. Let me be strong in my longing."
  M.: If the longing is there, Realisation will be forced on you even if you do not want it. Subhechcha is the doorway for realisation.
  --
  M.: An aspirant must be equipped with three requisites: (1) Ichcha;
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.
  
  --
  Talks with Sri Ramana Maharshi
  D.: Does not Bhakti imply duality?
  M.: Swa swarupanusandhanam Bhaktirityabhidheeyate (Reflection on one's own Self is called Bhakti). Bhakti and Self-Enquiry are one and the same. The Self of the Advaitins is the God of the bhaktas.
  
  --
  
  They obstruct Bhakti also.
  
  --
  Mr. Bose said that he felt peace in His presence which lasts some time after. He added: "Why is it not enduring?"
  M.: That Peace is the Real nature. Contrary ideas are only superimpositions. This is true Bhakti, true yoga, true jnana. You may say that this peace is acquired by practice. The wrong notions are given up by practice. This is all. Your true nature always persists.
  

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  We had heard of you, Maharajji, as the kindest and noblest soul. We had long desired to have your darsan. I came here once before, on the 14th of last month, but could not remain in your holy presence as long as I wished. Being a woman and also young, I could not stand the people around, and so broke away hurriedly after asking one or two simple questions. There are no holy men like you in our part of the country. I am happy as I have everything I want. But I do not have that peace of mind which brings happiness. I now come here seeking your blessing so that I may gain it.
  M.: Bhakti fulfils your desire.
  D.: I want to know how I can gain that peace of mind. Kindly be pleased to advise me.
  --
  M.: See for whom these doubts exist. Who is the doubter? Who is the thinker? That is the ego. Hold it. The other thoughts will die away. The ego is left pure; see where from the ego arises. That is pure consciousness.
  D.: It seems difficult. May we proceed by Bhakti marga?
  M.: It is according to individual temperament and equipment. Bhakti is the same as vichara.
  
  --
  That ends in Realisation of the Self. Vichara is the ultimate route.
  Of course, a few find vichara practicable. Others find Bhakti easier.
  D.: Did not Mr. Brunton find you in London? Was it only a dream?
  --
  This time I shall not say is the last time I shall come as I said on former occasions. I do not know, but it may be so. Yet Maharshi should give me strength of mind.
  I long for Bhakti. I want more of this longing. Even realisation does not matter for me. Let me be strong in my longing.
  M.: If the longing is there, Realisation will be forced on you even if you do not want it. Subhechcha is the doorway for realisation.
  --
  M.: An aspirant must be equipped with three requisites: (1) Ichcha;
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.
  D.: There are two kinds of desires - the baser and the nobler. Is it our duty to transmute the baser one to the nobler?
  --
  
  D.: Does not Bhakti imply duality?
  M.: Swa swarupanusandhanam Bhaktirityabhidheeyate (Reflection on ones own Self is called Bhakti). Bhakti and Self-Enquiry are one and the same. The Self of the Advaitins is the God of the bhaktas.
  D.: Is there a spiritual hierarchy of all the original propounders of religions watching the spiritual welfare of the humans?
  --
  M.: Concentration is impossible so long as there are predispositions.
  They obstruct Bhakti also.
  The interpreter advised the questioner to study Who am I? The doctor was ready with his protestations: I have read it also. I cannot still make my mind concentrate.
  --
  Mr. Bose said that he felt peace in His presence which lasts some time after. He added: Why is it not enduring?
  M.: That Peace is the Real nature. Contrary ideas are only superimpositions. This is true Bhakti, true yoga, true jnana. You may say that this peace is acquired by practice. The wrong notions are given up by practice. This is all. Your true nature always persists.
  These flashes are only signs of the ensuing revelation of the Self.
  --
  D.: But this truth is not realised.
  M.: It will be realised in due course. Till then there is devotion (Bhakti):
  Even for a trice you do not leave my mind. Does he leave you any moment? It is you who allow your mind to wander away. He remains always steady. When your mind is fixed, you say: He does not leave my mind even for a trice. How ridiculous!
  --
  I is Aham vritti. When Aham represents the Self only it is Aham
  Sphurana. This is natural to the Jnani and is itself called jnana by jnanis, or Bhakti by bhaktas. Though ever present, including
  
  --
  Mamekam saranam vraja = Only surrender to Me,
  Ekamevadwiteeyam = Only one without a second, representing Karma, Yoga, Bhakti and Jnana convey the same meaning.
  They are only the single Truth presented in different aspects.
  --
  Mr K. R. V. Iyer: How is the mind to be purified?
  M.: The sastras say: By karma, Bhakti and so on. My attendant asked the same question once before. He was told, By karma dedicated to God. It is not enough that one thinks of God while doing the karma, but one must continually and unceasingly think of Him. Then alone will the mind become pure.
  The attendant applies it to himself and says, It is not enough that I serve
  --
  CHURNING THE MIND: To install the mind firmly in the heart until these forces are destroyed and to awaken with unswerving, ceaseless vigilance the true and cognate tendency which is characteristic of the Atman and is expressed by the dicta, Aham Brahmasmi (I am
  Brahman), and Brahmaivaham (Brahman alone am I) is termed nididhyasana or atmanusandhana, i.e., constancy in the Self. This is otherwise called Bhakti, Yoga and Dhyana.
  Atmanusandhana has been likened to churning the curd to draw forth butter, the mind being compared to the churning rod, the heart to the curd and the practice of constancy in the Self to the process of churning. Just as by churning the curd butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi, which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman, which is at once Knowledge and Experience and which transcends time and space.
  --
  Peace where these cannot find place. After emerging from samadhi the remembrance of the state gives rise to these symptoms.
  In Bhakti marga (path of devotion) these are the precursors to samadhi.
  D.: Are they not so in the path of jnana?
  --
  M.: So it is.
  D.: What is the relation between Bhakti and jnana?
  
  M.: Eternal, unbroken, natural state is jnana. Does it not imply love of Self? Is it not Bhakti?
  D.: Idol worship does not seem good. They worship the formless
  --
  M.: The self-evident I, ignoring the Self, goes about seeking to know the non-Self. How absurd!
  D.: This is Samkhya Yoga. Being the culmination of all kinds of other yogas, how can it be understood to start with? Is not Bhakti antecedent to it?
  M.: Has not Sri Krishna started the Gita with Sankhya?
  --
  Dhyana may be external or internal or both. Japa is more important than external form. It must be done until it becomes natural. It starts with effort and is continued until it proceeds of itself. When natural it is called Realisation.
  Japa may be done even while engaged in other work. That which is, the One Reality. It may be represented by a form, a japa, mantra, vichara or any kind of attempt. All of them finally resolve themselves into that One Single Reality. Bhakti, vichara, japa are only different forms of our efforts to keep out the unreality. The unreality is an obsession at present. Reality is our true nature. We are wrongly persisting in unreality, that is, thoughts and worldly activities. Cessation of these will reveal the Truth. Our attempts are directed towards keeping them out. It is done by thinking of the Reality only. Although it is our true nature it looks as if we are thinking of the Reality. What we do really amounts to the removal of obstacles for the revelation of our true Being. Meditation or vichara is thus a reversion to our true nature.
  D.: Are our attempts sure to succeed?
  --
  D.: For a grihi, i.e., a man of the world (householder), what conduct in life will help him most spiritually?
  M.: Dhyana or Bhakti, which mean the same thing.
  D.: What is meant by taking the name of God? How to reconcile the following two ideas?
  --
  Sri Bhagavan has selected 10 stanzas from the famous work of Sri
  Sankara - Sivananda Lahari - describing devotion (Bhakti):
  (1) What is Bhakti?
  Just as the ankola fruit falling from the tree rejoins it or a piece of iron is drawn to magnet, so also thoughts, after rising up, lose themselves
  --
  
  Talks with Sri Ramana Maharshi in their original source. This is Bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms Bhakti. (61)
  (2) Fruit of Bhakti:
  The thick cloud of Bhakti, formed in the transcendental sky of the
  Lords Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)
  (3) Where to place Bhakti?
  Devotion to gods, who have themselves their origin and end, can result in fruits similarly with origin and end. In order to be in Bliss everlasting our devotion must be directed to its source, namely the
  Feet of the ever blissful Lord. (83)
  (4) Bhakti is a matter only for experience and not for words:
  How can Logic or other polemics be of real use? Can the ghatapatas
  --
  
  (8) Karma Yoga also is Bhakti:
  To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of
  --
  M.: Yogas chitta vritti nirodhah - (Yoga is to check the mind from changing) - which is acceptable to all. That is also the goal of all.
  The method is chosen according to ones own fitness. The goal for all is the same. Yet different names are given to the goal only to suit the process preliminary to reaching the goal. Bhakti, Yoga, Jnana are all the same. Svasvarupanusandhanam Bhaktirity abhidheeyate
  (Self contemplation is called Bhakti).
  D.: Does Sri Bhagavan advocate advaita?
  --
  M.: Yes, it is.
  D.: But surrender is Bhakti yoga.
  M.: Both are the same

1.300_-_1.400_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  
  M.: It will be realised in due course. Till then there is devotion (Bhakti):
  "Even for a trice you do not leave my mind." Does he leave you any moment? It is you who allow your mind to wander away. He remains always steady. When your mind is fixed, you say: "He does not leave my mind even for a trice". How ridiculous!
  --
  'I' is Aham vritti. When Aham represents the Self only it is Aham
  Sphurana. This is natural to the Jnani and is itself called jnana by jnanis, or Bhakti by bhaktas. Though ever present, including
  278
  --
  Mamekam saranam vraja = Only surrender to Me,
  Ekamevadwiteeyam = Only one without a second, representing Karma, Yoga, Bhakti and Jnana convey the same meaning.
  
  --
  Mr K. R. V. Iyer: How is the mind to be purified?
  M.: The sastras say: "By karma, Bhakti and so on". My attendant asked the same question once before. He was told, "By karma dedicated to God". It is not enough that one thinks of God while doing the karma, but one must continually and unceasingly think of Him. Then alone will the mind become pure.
  
  --
  CHURNING THE MIND: To install the mind firmly in the heart until these forces are destroyed and to awaken with unswerving, ceaseless vigilance the true and cognate tendency which is characteristic of the Atman and is expressed by the dicta, Aham Brahmasmi (I am
  Brahman), and Brahmaivaham (Brahman alone am I) is termed nididhyasana or atmanusandhana, i.e., constancy in the Self. This is otherwise called Bhakti, Yoga and Dhyana.
  
  --
  
  In Bhakti marga (path of devotion) these are the precursors to samadhi.
  
  --
  
  D.: What is the relation between Bhakti and jnana?
  366
  --
  Talks with Sri Ramana Maharshi
  M.: Eternal, unbroken, natural state is jnana. Does it not imply love of Self? Is it not Bhakti?
  D.: Idol worship does not seem good. They worship the formless
  --
  M.: The self-evident 'I', ignoring the Self, goes about seeking to know the non-Self. How absurd!
  D.: This is Samkhya Yoga. Being the culmination of all kinds of other yogas, how can it be understood to start with? Is not Bhakti antecedent to it?
  M.: Has not Sri Krishna started the Gita with Sankhya?

1.3.02_-_Equality_The_Chief_Support, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  The Yogic attitude consists in calm, detachment, equality, universality - added to this the psychic element, Bhakti, love, devotion to the Divine.
  

1.400_-_1.450_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  
  Japa may be done even while engaged in other work. That which is, the One Reality. It may be represented by a form, a japa, mantra, vichara or any kind of attempt. All of them finally resolve themselves into that One Single Reality. Bhakti, vichara, japa are only different forms of our efforts to keep out the unreality. The unreality is an obsession at present. Reality is our true nature. We are wrongly persisting in unreality, that is, thoughts and worldly activities. Cessation of these will reveal the Truth. Our attempts are directed towards keeping them out. It is done by thinking of the Reality only. Although it is our true nature it looks as if we are thinking of the Reality. What we do really amounts to the removal of obstacles for the revelation of our true Being. Meditation or vichara is thus a reversion to our true nature.
  
  --
  D.: For a grihi, i.e., a man of the world (householder), what conduct in life will help him most spiritually?
  M.: Dhyana or Bhakti, which mean the same thing.
  
  --
  Sri Bhagavan has selected 10 stanzas from the famous work of Sri
  Sankara - Sivananda Lahari - describing devotion (Bhakti):
  (1) What is Bhakti?
  Just as the ankola fruit falling from the tree rejoins it or a piece of iron is drawn to magnet, so also thoughts, after rising up, lose themselves
  --
  
  Talks with Sri Ramana Maharshi in their original source. This is Bhakti. The original source of thoughts is the feet of the Lord, Isvara. Love of His Feet forms Bhakti. (61)
  (2) Fruit of Bhakti:
  The thick cloud of Bhakti, formed in the transcendental sky of the
  Lord's Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)
  (3) Where to place Bhakti?
  Devotion to gods, who have themselves their origin and end, can result in fruits similarly with origin and end. In order to be in Bliss everlasting our devotion must be directed to its source, namely the
  Feet of the ever blissful Lord. (83)
  (4) Bhakti is a matter only for experience and not for words:
  How can Logic or other polemics be of real use? Can the ghatapatas
  --
  Talks with Sri Ramana Maharshi
  (8) Karma Yoga also is Bhakti:
  To worship God with flowers and other external objects is troublesome. Only lay the single flower, the heart, at the feet of
  --
  
  The method is chosen according to one's own fitness. The goal for all is the same. Yet different names are given to the goal only to suit the process preliminary to reaching the goal. Bhakti, Yoga, Jnana are all the same. Svasvarupanusandhanam Bhaktirity abhidheeyate
  (Self contemplation is called Bhakti).
  
  --
  
  D.: But surrender is Bhakti yoga.
  
  --
  
  D.: Karma, Bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders' words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
  
  --
  We had a great sage for our Guru. He advised us to "take the name of Hari," saying that it is all in all; no effort is necessary for concentrating the mind. Concentration will come of itself if Harinam is persisted in. So we are doing it. The Guru passed away. We felt like a rudderless ship in mid-ocean. In our anxiety to find a safe guide we read and heard of you and so desired to come here. Our desire has been fulfilled after two years' longing. On coming here and hearing Sri Bhagavan we understand that the Master teaches
  Atma-vichara (self-quest). This is the method of knowledge (jnana marga), whereas the other master taught us Bhakti marga (method of devotion).
  

1.4.01_-_The_Divine_Grace_and_Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Suicide solves nothing - it only brings one back to life with the same difficulties to be faced in worse conditions. If one wishes to escape from life altogether, it can only be by the way of complete inner renunciation and merging oneself in the Silence of the Absolute or by a Bhakti that becomes absolute or by a karmayoga that gives up one's own will and desires to the will of the Divine.
  

1.4.03_-_The_Guru, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  195
   like undergoing an influence). Otherwise there may be harm done by two different methods getting mixed together - e.g. the vital being awakened to a Bhakti-Ananda influence on that plane before it is purified and ready.
  
  --
  The Capacity of the Guru
  One can have a guru inferior in spiritual capacity (to oneself or to other gurus) carrying in him many human imperfections, and yet, if you have the faith, the Bhakti, the right spiritual stuff, contact the Divine through him, attain to spiritual experiences, to spiritual realisation, even before the guru himself. Mark the
  "if", - for that proviso is necessary; it isn't every disciple who can do that with every guru. From a humbug you can acquire nothing but humbuggery. The guru must have something in him which makes the contact with the Divine possible, something which works even if he is not himself in his outer mind quite conscious of its action. If there is nothing at all spiritual in him he is not a guru - only a pseudo. Undoubtedly, there can be considerable differences of spiritual realisation between one guru and the other; but much depends on the inner relation between guru and shishya. One can go to a very great spiritual man and get nothing or only a little from him; one can go to a man of less spiritual capacity and get all he has to give - and more. The causes of this disparity are various and subtle; I need not expand on them here. It differs with each man. I believe the guru is always ready to give what can be given, if the disciple can receive, or it may be when he is ready to receive. If he refuses to receive or behaves inwardly or outwardly in such a way as to make reception impossible or if he is not sincere or takes up the wrong attitude, then things become difficult. But if one is sincere and faithful and has the right attitude and if the guru is a true guru, then, after whatever time, it will come.

1.439, #Talks, #Sri Aurobindo, #Integral Yoga
  Realise what is present here and now. The sages did so before and still do that only. Hence they say that it looks as if newly got. Once veiled by ignorance and later revealed, Reality looks as if newly realised. But it is not new.
  D.: Karma, Bhakti, yoga and jnana and their subdivisions only confuse the mind. To follow the elders words seems to be the only right thing to do. What should I hold? Please tell me. I cannot sift the srutis and smritis; they are too vast. So please advise me.
  (No answer.)
  --
  We had a great sage for our Guru. He advised us to take the name of Hari, saying that it is all in all; no effort is necessary for concentrating the mind. Concentration will come of itself if Harinam is persisted in. So we are doing it. The Guru passed away. We felt like a rudderless ship in mid-ocean. In our anxiety to find a safe guide we read and heard of you and so desired to come here. Our desire has been fulfilled after two years longing. On coming here and hearing Sri Bhagavan we understand that the Master teaches
  Atma-vichara (self-quest). This is the method of knowledge (jnana marga), whereas the other master taught us Bhakti marga (method of devotion).
  What shall we do now? Are we to give up the other method and take to this new method? If once we change shall we not change many times more according to the masters we meet? What progress can be made by such frequent changes? Pray remove this doubt and bless us.
  --
  His is the burden: you have no longer any cares. All your cares are
  His. Such is surrender. This is Bhakti.
  Or, enquire to whom these questions arise. Dive deep in the Heart and remain as the Self. One of these two ways is open to the aspirant.
  --
  M.: Smiled and said, Yes.
  D.: Surrender is said to be Bhakti. But Sri Bhagavan is known to favour enquiry for the Self. There is thus confusion in the hearer.
  M.: Surrender can take effect only when done with full knowledge.
  --
  M.: Quite so. There is no difference between jnana and surrender. (Smile).
  D.: How is the questioner satisfied then? The only alternative left is association with the wise or devotion to God (satsanga or Isvara Bhakti).
  M.: Smiled and said, Yes.
  --
  Talk 472.
  A large group of Punjabis arrived here in a pilgrim special. They came to the Ramanasramam at about 8-45 a.m. and sat quiet for a long time. At about 9-20 one of them said: Your reputation has spread in the Punjab. We have travelled a long distance to have your darsan. Kindly tell us something by way of instruction. There was no oral reply. Sri Bhagavan smiled and gazed on. After some time the visitor asked: Which is the best - the yoga, the Bhakti or the jnana path? Still Sri Bhagavan smiled and gazed as before.
  Sri Bhagavan left the hall for a few minutes. The visitors began to disperse. Still a sprinkling of them continued to sit in the hall. A long standing disciple told the visitor that Sri Bhagavan had replied to his questions by His Silence which was even more eloquent than words.
  --
  D.: Is it to sit silent or to read sacred books or to concentrate the mind?
  Bhakti helps concentration. People fall at the feet of the bhakta. If it does not happen he feels disappointed and his Bhakti fades.
  
  M.: The longing for happiness never fades. That is Bhakti.
  D.: How shall I get it quicker? Suppose I concentrate two hours today.
  --
  M.: You need not aspire for or get any new state. Get rid of your present thoughts, that is all.
  D.: How shall I get the Bhakti necessary for it?
  M.: It is Bhakti to get rid of thoughts which are only alien to you (i.e. the Self).
  D.: What is thought-force, mesmerism, etc.? There was a doctor in
  --
  Similarly, Abhrasadasi - Seat of Consciousness. Again, Kasi is the Light of Realisation. Remembering Arunachala completes the verse. It must also be understood in the same sense.
  D.: So Bhakti is necessary.
  M.: Everything depends on the outlook. One sees that all born in
  --
  M.: They are helpful. What is mantra? You are thinking of the simple sounds of the mantra. Repetition of the same excludes all other thoughts. The single thought of the mantra japa remains. That too drops away giving place to the Infinite Self, which is the mantra itself.
  Mantra, dhyana, Bhakti, etc., are all aids and finally lead to
  Swarupa, the Self, which is they themselves.
  --
  Abhyasa consists in withdrawal within the Self every time you are disturbed by thought. It is not concentration or destruction of the mind but withdrawal into the Self.
  Dhyana, Bhakti, japa, etc., are aids to keep out the multiplicity of thoughts. A single thought prevails which too eventually dissolves in the Self.
  The questioner quoted that the mind starved of ideas amounted to realisation and asked what the experience is in that state. He himself read out a passage from Mr. Brunton that it was indescribable.
  --
  D.: What is the pratikriya (remedy) open to the victim of black magic?
  M.: Bhakti (devotion to God).
  D.: Non-resistance seems to be the only remedy for all kinds of evil such as slander.
  --
  Sri Bhagavan turned to the Swami and said that there was the reply to his question.
  This state is called Bhakti, Yoga and Karma.
  
  --
  Talk 543.
  Many visitors came on one occasion and they all saluted Sri Bhagavan with the single prayer, Make me a bhakta. Give me moksha. After they left Sri Bhagavan said, thinking aloud: All of them want Bhakti and moksha. If I say to them, Give yourself to me they will not. How then can they get what they want?
  Talk 544.
  --
  M.: It is a sadhana. It will not be necessary after jnana is attained.
  All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga;
  Jnana yoga; Ashtanga yoga. What is yoga? Yoga means union.
  --
  Mr. K. L. Sarma asked:
  Svasvarupanusandhanam Bhaktirityabhidhiyate.
  Again - Svatmatattvanusadhanam Bhaktirityapare joguh.
  What is the difference between the two?
  --
  the man cannot do anything else but remain merged in the Self.
  D.: Will Bhakti lead to mukti?
  M.: Bhakti is not different from mukti. Bhakti is being as the Self
  (Swarupa). One is always that. He realises it by the means he
  adopts. What is Bhakti? To think of God. That means: only one
  thought prevails to the exclusion of all other thoughts. That thought
  --
  When He has taken you up nothing will assail you. The absence
  of thoughts is Bhakti. It is also mukti.
  The jnana method is said to be vichara (enquiry). That is nothing but
  supreme devotion (paraBhakti). The difference is in words only.
  You think that Bhakti is meditation on the Supreme Being. So long
  as there is viBhakti (the sense of separateness), Bhakti (reunion)
  
  --
  arto jignasuh artharthi jnani cha Bharatarshabha
  tesham jnani nityayukta ekaBhaktir visishyate
   Ch. VII (l6, 17).
  --
  the object of meditation or the subject who meditates is alone left behind
  without anything else to know, it is jnana. Jnana is said to be ekaBhakti
  (single-minded devotion). The Jnani is the finality because he has
  --
  and so fearless, dwitiyat vai bhayam bhavati - only the existence of
  a second gives rise to fear. This is mukti. It is also Bhakti.
  

1.450_-_1.500_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  His is the burden: you have no longer any cares. All your cares are
  His. Such is surrender. This is Bhakti.
  
  --
  M.: Smiled and said, "Yes."
  D.: Surrender is said to be Bhakti. But Sri Bhagavan is known to favour enquiry for the Self. There is thus confusion in the hearer.
  
  --
  
  D.: How is the questioner satisfied then? The only alternative left is association with the wise or devotion to God (satsanga or Isvara Bhakti).
  
  --
  
  A large group of Punjabis arrived here in a pilgrim special. They came to the Ramanasramam at about 8-45 a.m. and sat quiet for a long time. At about 9-20 one of them said: "Your reputation has spread in the Punjab. We have travelled a long distance to have your darsan. Kindly tell us something by way of instruction." There was no oral reply. Sri Bhagavan smiled and gazed on. After some time the visitor asked: "Which is the best - the yoga, the Bhakti or the jnana path?" Still Sri Bhagavan smiled and gazed as before.
  
  --
  D.: Is it to sit silent or to read sacred books or to concentrate the mind?
  Bhakti helps concentration. People fall at the feet of the bhakta. If it does not happen he feels disappointed and his Bhakti fades.
  
  --
  Talks with Sri Ramana Maharshi
  M.: The longing for happiness never fades. That is Bhakti.
  
  --
  
  D.: How shall I get the Bhakti necessary for it?
  M.: It is Bhakti to get rid of thoughts which are only alien to you (i.e. the Self).
  
  --
  
  D.: So Bhakti is necessary.
  
  --
  
  Mantra, dhyana, Bhakti, etc., are all aids and finally lead to
  Swarupa, the Self, which is they themselves.
  --
  
  Dhyana, Bhakti, japa, etc., are aids to keep out the multiplicity of thoughts. A single thought prevails which too eventually dissolves in the Self.
  

1.550_-_1.600_Talks, #Talks, #Sri Aurobindo, #Integral Yoga
  
  All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga;
  Jnana yoga; Ashtanga yoga. What is yoga? Yoga means 'union'.

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Occultism
  
  Swami Vivekananda summarised Yoga under four headings, and I do not think that one can improve on that classification. His four are: Gnana, Raja, Bhakti and Hatha, and comprise all divisions that it is desirable to make. As soon as one begins to add such sections as Mantra Yoga, you are adding to without enriching the classification, and once you begin where are you to stop? But I honestly believe that the excessive simplication given in Eight Lectures on Yoga is a practical advantage. Any given type of Yogas is the work of a lifetime and for that reason alone it is desirable to confine oneself from the beginning to an absolutely simple programme.
  

2.01_-_The_Preparatory_Renunciation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  class:chapter
  PARA-Bhakti OR SUPREME DEVOTION
  
  --
  
  We have now finished the cobsideration of what may be called the preparatory Bhakti, and are entering on the study of the Para-Bhakti, or supreme devotion. We have to speak of a preparation to the practice of this Para-Bhakti. All such preparations are intended only for the purification of the soul. The repetition of names, the rituals, the forms, and the symbolsall these various things are for the purification of the soul. The greatest purifier among all such things, a purifier without which no one can enter the regions of this higher devotion (Para-Bhakti), is renunciation, This frightens many: yet, without it, there cannot be any spiritual growth.
  
  --
  
  Of all renunciations, the most natural, so to say, is that of the Bhakti-Yogi. Here, there is no violence, nothing to give up, nothing to tear off, as it were, from ourselves, nothing from which we have violently to separate ourselves; the Bhaktas renunciation is easy, smooth, flowing, and as natural as the things around us. We see the manifestation of this sort of renunciation, although more or less in the form of caricatures, every day around us. A man begins to love a woman; after a while he loves another, and the first woman he lets go. She drops out of his mind smoothly, gently, without his feeling the want of her at all. A woman loves .a man; she then begins to love another man, and the first one drops off from her mind quite naturally. A man loves his own city, then he begins to love his country; and the intense love for his little city drops off smoothly, naturally. Again, a man learns to love the whole world; his love for his country, his intense, fanatical patriotism drops off without hurting him, without any manifestation of violence. An uncultured man loves the pleasures of the senses intensely; as he becomes cultured, he begins to love intellectual pleasures, and his sense-enjoyments become less and less. No man can enjoy a meal with the same gusto or pleasure as a dog or a wolf; but those pleasures which a man gets from intellectual experiences and achievements, the dog can never enjoy. At first, pleasure, is in association with the lower senses; but as soon as an animal reaches a higher plane of existence, the lower kind of pleasures becomes less intense. In human society, the nearer the man is to the animal, the stronger is his pleasure in the senses; and the higher and the more cultured the man is, the greater is his pleasure in intellectual. and such other finer pursuits. So, when a man gets even higher than the plane of the intellect, higher than that of mere thought, when he gets to the plane of spirituality and of divine inspiration, he finds there a state of bliss, compared with which all the pleasures of the senses, or even of the intellect, are as nothing. When the moon shines brightly, all the stars become dim; and when the sun shines, the moon herself becomes dim. The renunciation necessary for the attainment of Bhakti is not obtained by killing anything, but just comes, in as naturally as in the presence of an increasingly stronger light, the less intense ones become dimmer and dimmer until they vanish away completely. So this love of the pleasures of the senses and of the intellect js all made dim and thrown aside and cast into the shade by the love of God Himself. That love of God grows and assumes a form which, is called Para-Bhakti, or supreme devotion. Forms vanish, rituals flyaway, books are superseded, images, temples, churches, religions and sects, countries and nationalitiesall these little limitations, and bondages fall off by their own nature from him who knows this love of God. Nothing remains to bind him or fetter his freedom. A ship, all of a sudden, comes near a .magnetic rock; and its iron bolts and bars are all attracted and drawn out, and the planks get loosened and freely float on the water. Divine grace thus loosens the binding bolts and bars of the soul, and it becomes free. So in this renunciation, auxiliary to devotion, there is no harshness, no dryness, no struggle, nor repression or suppression. The Bhakta has not to suppress any single one of his emotions, he only strives to intensify them and direct them to God.
  

2.01_-_The_Two_Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE FIRST six chapters of the Gita have been treated as a single block of teachings, its primary basis of practice and knowledge; the remaining twelve may be similarly treated as two closely connected blocks which develop the rest of the doctrine from this primary basis. The seventh to the twelfth chapters lay down a large metaphysical statement of the nature of the Divine Being and on that foundation closely relate and synthetise knowledge and devotion, just as the first part of the
  Gita related and synthetised works and knowledge. The vision of the World-Purusha intervenes in the eleventh chapter, gives a dynamic turn to this stage of the synthesis and relates it vividly to works and life. Thus again all is brought powerfully back to the original question of Arjuna round which the whole exposition revolves and completes its cycle. Afterwards the Gita proceeds by the differentiation of the Purusha and Prakriti to work out its ideas of the action of the gunas, of the ascension beyond the gunas and of the culmination of desireless works with knowledge where that coalesces with Bhakti, - knowledge, works and love made one, - and it rises thence to its great finale, the supreme secret of self-surrender to the Master of Existence.
  
  --
  
  It must ground the supremacy of Bhakti over all other motives and powers of spiritual consciousness and action; it must be a knowledge of the supreme Lord of all creatures to whom alone the soul can offer itself in the perfect self-surrender which is the highest height of all love and devotion. This is what the
  

2.01_-_The_Yoga_and_Its_Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga and Its Objects
   the divine existence. If this attitude of perfect self-surrender can be even imperfectly established, all necessity of Yogic kriya inevitably ceases. For then God himself in us becomes the sadhaka and the siddha and his divine power works in us, not by our artificial processes, but by a working of Nature which is perfectly informed, all-searching and infallibly efficient. Even the most powerful Rajayogic samyama, the most developed pran.ayama, the most strenuous meditation, the most ecstatic Bhakti, the most self-denying action, mighty as they are and efficacious, are comparatively weak in their results when set beside this supreme working. For those are all limited to a certain extent by our capacity, but this is illimitable in potency because it is God's capacity. It is only limited by his will which knows what is best for the world and for each of us in the world and apart from it.
  
  --
  83
   and free from egoism; for these three things are the chief enemies of self-surrender. If you are nirdvandva, you can be nih.spr.ha, but hardly otherwise, for every dvandva creates in the mind by the very nature of the mind some form of ragadves.a, like and dislike, attraction and repulsion, whether they are the lowest dualities that appeal to the mind through the body, hunger and thirst, heat and cold, physical pleasure and pain, or the middle sorts that appeal to it through the feelings and desires, success and failure, victory and defeat, fortune and misfortune, pleasure and displeasure, joy and grief, hate and love, or the highest which appeal to the mind through the discriminating buddhi, virtue and sin, reason and unreason, error and truth. These things can only be put under our feet by complete knowledge, the knowledge that sees God in all things and thus comes to understand the relations of things to each other in his great cosmic purpose, by complete Bhakti which accepts all things with joy,
  - thus abolishing the dvandvas, - because they come from the
  --
  
  Such knowledge, such Bhakti, such Karma come inevitably as the eventual result of the sankalpa of self-surrender and the practice of it.
  

2.02_-_IN_THE_COMPANY_OF_DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  was taking him. He had only been told: "If you want to see a grog-shop, then come with me. You will see a huge jar of wine there." M. related this to Sri Ramakrishna, who laughed about it. The Master said: "The bliss of worship and communion with God is the true wine, the wine of ecstatic love. The goal of human life is to love God, Bhakti is the one essential thing. To know God through jnna and reasoning is extremely difficult."
  

2.02_-_The_Bhakta.s_Renunciation_results_from_Love, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Therefore, love, the intense longing for associa tion, the strong desire on the part of two to become oneand, it may be after all, of all to become merged in oneis being manifested everywhere in higher or lower forms as the case may be. Bhakti-Yoga is the science of higher love; it shows us how to direct it; it shows us I how to control it, how to manage it, how to use it, how to give it a new aim, as it were, and from it obtain the highest and most glorious results, that is, how to make it lead us to spiritual blessedness. Bhakti-Yoga does not say, Give up; it only says Love; love the Highest; and everything low naturally falls off from him, the object of whose love is this Highest.
  
  I cannot tell anything about Thee, except that Thou art my love. Thou art beautiful, Oh, Thou art beautiful! Thou art beauty itself. What is after all really required of us in this Yoga is, that our thirst after the beautiful should be directed to God. What is the beauty in the human face, in the sky, in the stars, and in the moon? It is only the partial apprehension of the real all-embracing Divine Beauty. He shining, everything shines. It is through His light that all things shine. Take this high position of Bhakti which makes you forget at once all your little personalities. Take yourself away from all the worlds little selfish clingings. Do not look upon humanity as the centre of all your human and higher interests. Stand as a witness, as a student, and observe the phenomena of nature. Have the feeling of personal non-attachment with regard to man, and see how this mighty feeling of love is working itself out in the world.
  
  --
  
  The Bhakti-Yogi, however, knows the meaning of life's struggles; he understands it. He has passed through a long series of these struggles, and knows what they mean, and earnestly desires to be free from the friction thereof; he wants to avoid the clash and go direct to the centre of all attraction, the great Hari. This is the renunciation of the Bhakta: this mighty attraction in the direction of God makes all other attraction vanish for him; this mighty infinite love of God which enters his heart leaves no place for any other love to live there. How can it be otherwise? Bhakti fills his heart with the divine waters of the ocean of love, which is God Himself; there is no place there for little loves. That is to say, the Bhakta's renunciation is that Vairagya, or non-attachment for all things, that are not God, which results from Anuraga or great attachment to God.
  
  This is the ideal preparation for the attainment of the supreme Bhakti. When this renunciation comes, the gate opens for the soul to pass through and reach the lofty regions of Supreme Devotion or Para-Bhakti. Then it is that we begin to understand what Para-Bhakti is; and the man who has entered into the inner shrine of the Para-Bhakti, alone has the right to say that all forms and symbols are useless to him as aids to religious realisation. He alone has attained. that supreme state of love commonly called the brotherhood of man; the rest only talk. He sees no distinctions; the mighty ocean of love has entered Into hIm, and he sees not man in man, but beholds his Beloved everywhere. Through every face shines to him his Hari. The light in the sun or the moon is all His manifestation. Wherever there is beauty or sublimity, to him it is all His. Such Bhaktas are still living; the world is never without them. Such, though bitten by a serpent, only say that a messenger came to them from their Beloved. Such men alone have the right to talk of universal brotherhood.
  

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  reaches Brahman by the way of Jnana, not only soars to Him
  on the wings of Bhakti, but becomes He through God-devoted
  Karma, who gives himself up utterly for his family and friends,
  --
  for I say that Karma is not different from Jnana, but is Jnana, is
  the necessary fulfilment and completion of Jnana; that Bhakti,
  Karma and Jnana are not three but one and go inseparably
  together. Therefore Srikrishna says that Sankhya (Jnanayog) and
  Yoga (Bhakti Karma Yoga) are not two but one and only bAlA,,
  undeveloped minds, make a difference.
  --
  is the way of Insight, the other the way of World-Sight. There
  are two ways of Bhakti, one by devotion to the Self as Lord of
  all concentrated within you, the other by devotion to the Self

2.02_-_The_Synthesis_of_Devotion_and_Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   the Gita now lays down another and greater necessity for the
  Karmayogin who has unified his Yoga of works with the Yoga of knowledge. Not knowledge and works alone are demanded of him now, but Bhakti also, devotion to the Divine, love and adoration and the soul's desire of the Highest. This demand, not expressly made until now, had yet been prepared when the
  Teacher laid down as the necessary turn of his Yoga the conversion of all works into a sacrifice to the Lord of our being and fixed as its culmination the giving up of all works, not only into our impersonal Self, but through impersonality into the Being from whom all our will and power originate. What was there implied is now brought out and we begin to see more fully the
  --
  283
   when it has firmly the vision of the one self everywhere and in all existences. Equality and vision of unity once perfectly gained, te dvandva-moha-nirmuktah., a supreme Bhakti, an all-embracing devotion to the Divine, becomes the whole and the sole law of the being. All other law of conduct merges into that surrender, sarva-dharman parityajya. The soul then becomes firm in this Bhakti and in the vow of self-consecration of all its being, knowledge, works; for it has now for its sure base, its absolute foundation of existence and action the perfect, the integral, the unifying knowledge of the all-originating Godhead, te bhajante mam dr.d.ha-vratah..
  
  From the ordinary point of view any return towards Bhakti or continuation of the heart's activities after knowledge and impersonality have been gained, might seem to be a relapse. For in Bhakti there is always the element, the foundation even of personality, since its motive-power is the love and adoration of the individual soul, the Jiva, turned towards the supreme and universal Being. But from the standpoint of the Gita, where the aim is not inaction and immergence in the eternal Impersonal, but a union with the Purushottama through the integrality of our being, this objection cannot at all intervene. In this Yoga the soul escapes indeed its lower personality by the sense of its impersonal and immutable self-being; but it still acts and all action belongs to the multiple soul in the mutability of Nature.
  
  --
   knowledge of the one immutable and impersonal self and this mutable multiple Nature as two opposite entities, but rise to the very embrace of the Purushottama discovered simultaneously through both of these powers of our being. All three are the spirit, and the two which are apparent opposites prove to be only confronting faces of the third which is the highest. "There is the immutable and impersonal spiritual being (Purusha)," says
  Krishna later on, "and there is the mutable and personal spiritual being. But there is too another Highest (uttama purus.a) called the supreme self, Paramatman, he who has entered into this whole world and upbears it, the Lord, the imperishable. I am this Purushottama who am beyond the mutable and am greater and higher even than the immutable. He who has knowledge of me as the Purushottama, adores me (has Bhakti for me, bhajati), with all-knowledge and in every way of his natural being." And it is this Bhakti of an integral knowledge and integral self-giving which the Gita now begins to develop.
  
  For note that it is Bhakti with knowledge which the Gita demands from the disciple and it regards all other forms of devotion as good in themselves but still inferior; they may do well by the way, but they are not the thing at which it aims in the soul's culmination. Among those who have put away the sin of the rajasic egoism and are moving towards the Divine, the Gita distinguishes between four kinds of bhaktas. There are those who turn to him as a refuge from sorrow and suffering in the world, arta. There are those who seek him as the giver of good in the world, artharth. There are those who come to him in the desire for knowledge, jijnasu. And lastly there are those who adore him with knowledge, jnan. All are approved by the
  Gita, but only on the last does it lay the seal of its complete sanction. All these movements without exception are high and good, udarah. sarva evaite, but the Bhakti with knowledge excels them all, visis.yate. We may say that these forms are successively the Bhakti of the vital-emotional and affective nature,3 that of the
  3
  The later Bhakti of ecstatic love is at its roots psychic in nature; it is vital-emotional only in its inferior forms or in some of its more outward manifestations.
  
  --
  
  Therefore according to their nature, as they approach him, he accepts their Bhakti and answers to it with the reply of divine love and compassion. These forms are after all a certain kind of
  
  --
  
  He is ever in constant union with him, nityayukta; his whole life and being are an eternal Yoga with the Transcendent than whom there is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his Bhakti, ekaBhaktih., not on any partial godhead, rule or cult. This single devotion is his whole law of living and he has gone beyond all creeds of religious belief, rules of conduct, personal aims of life.
  

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  and the ecstasy of union with Him, Karma melting into and
  becoming one with Jnana and Bhakti. Karma, Bhakti, Jnana,
  - Action, Love, Knowledge, are the three paths which lead out
  --
  semblance, - this is Vedanta; the first feeling of this truth is the
  beginning of Jnana, the beginning of Bhakti, the beginning of
  Karma. so_h\. He is the true & only I.
  --
  the Sannyasin who leaves the world and devotes all himself to
  Jnana or Bhakti, is a good way, and there is none better; but
  the way of the Tyagin who lives among sense-objects and in the
  --
  some quiet temple or in some sacred asram to adore the Lord;
  for to the Karmayogin also Bhakti is necessary, and places like
  these which are saturated with the Bhakti of great saints and
  impassioned God-lovers best feed and strengthen the impulse
  --
  the touch of worldly things, - for he was the incarnation of
  utter Bhakti, - but he took as much delight in the Eternal
  manifested in phenomena & especially in man as in the pure
  --
  the idle talk of a weakling. So too, in the Gita, while laying
  stress on Jnana & Bhakti, he will by no means banish Karma
  nor relegate it to an inferior place; the most significant portion
  --
  he may accept his Master's teachings, however largely he may
  infuse his Jnana with Bhakti, yet eventually it is the way of Jnana
  he must take and no other. For that is his swabhava or nature, his
  --
  him, he will be drawn into Jnana; if the Kshatriya, into works; if
  the Sudra or Vaisya, the child or woman, to Bhakti. If he is born
  saint or avatar, he will harmonize all three, but still with one
  --
  the knowledge of the Brahman means delight in Him, and that
  is Bhakti; and this love & knowledge cannot let him live to
  himself but will make him live to Brahman, and that is divine
  --
  block in the path of the seeker that they can hardly regard even
  illumined & desireless Karma as anything but a subordinate discipline whose only value is to prepare a man for Bhakti or Jnan.
  They will not easily concede that karma can be by itself a direct
  --
  carry it direct to God. It is therefore devotion and knowledge,
  Bhakti and jnana, which alone bring us to God. As soon as either
  of these takes him by the hand, karma must leave him, just as
  --
  were good reasoning, the Karmayogin might equally well say
  that Bhakti leads to knowledge and the devotion of one's works
  to the Lord; therefore knowledge and works without desire bring
  a man to the Eternal and Bhakti is only a preliminary means;
  or that jnana leads to adoration of the Eternal and devotion
  of all one does to him, therefore Bhakti and works without
  desire alone bring the soul direct to God and jnana is only a
  preliminary means. Or if it is said that works must cease at a
  certain stage while Bhakti and Jnana do not cease, this too is
  inconsistent with experience. For Janaka and others did works
  --
  with the Eternal. Work therefore does not cease any more than
  Bhakti or Jnana.
  Shankara indeed says that when we have got Jnana, we
  --
  after we have left the body except by union with the actionless Sacchidananda or laya in the Unknowable Brahman, where
  Jnana and Bhakti also are swallowed up in unfathomable being.
  Even of the Unknowable Parabrahman too it cannot be said that

2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  object:2.03 - The Naturalness of Bhakti-Yoga and its Central Secret
  author class:Swami Vivekananda
  --
  
  THE NATURALNESS OF Bhakti-YOGA AND ITS CENTRAL SECRET
  
  Those who with constant attention always worship You, and those who worship the Undifferentiated, the Absoluteof these who are the greater Yogis?Arjuna asked of Shri Krishna. The answer was: Those who concentrating their minds on Me worship Me with eternal constancy, and are endowed with the highest faiththey are My best worshippers, they are the greatest Yogis. Those that worship the Absolute, the Indescribable, the Undifferentiated, the Omnipresent, the Unthinkable, the All-comprehending, the Immovable, and the Eternal, by controlling the play of their organs and having the conviction of sameness in regard to all things, they also, being engaged in doing good to all beings, come to Me alone. But to those whose minds have been devoted to the unmanifested Absolute, the difficulty of the struggle along the way is much greater, for it is indeed with great difficulty that the path of the unmanifested Absolute is trodden by any embodied being. Those who, having offered up all their work unto Me, with entire reliance on Me, meditate on Me and worship Me without any attachment to anything else them, I soon lift up from the ocean of ever-recurring births and deaths, as their mind is wholly attached to Me. JnanaYoga and Bhakti-Yoga are both referred to here. Both may be said to have been defined in the above passage. JnanaYoga is grand; it is high philosophy; and almost every human being thinks, curiously enough, that he can surely do every thing required of him by philosophy; but it is really very difficult to live truly the life of philosophy. We are often apt to run into great dangers in trying to guide our life by philosophy. This world may be said to be divided between persons of demoniacal nature who think the care-taking of the body to be the be-all and the end-all of existence, and persons of godly nature who realise that the body is simply a means to an end, an instrument intended for the culture of the soul. The devil can and indeed does quote the scriptures for his own purpose ; and thus the way of knowle.dge appears to offer justification to. what the bad man does. as much as it offers inducements to what the good man does.
  
  This is the great danger in Jnana-Yoga. But Bhakti-Yoga is natural, sweet, and gentle; the Bhakta does not take such high flights as the Jnana-Yogi, and, iherefore, he is. not apt to have such big falls. Until the bondages of the soul pass away, it cannot of course be free, whatever may be the nature of the path that the religious man takes. Here is a passage showing how, in the case of one of the blessed Gopis, the soul-binding chains of both merit and demerit were broken. The intense pleasure in meditating on God took away the binding effects of her good deeds. Then her intense misery of soul in not attaining unto Him washed off all her sinful propensities; and then she became free. (Vishnu-Purna).
  
  In Bhakti-Yoga the central secret is, therefore, to know that the various passions, and feelings, and emotions in the human heart are not wrong in themselves; only they have to be carefully controlled and given a higher and higher direction, until they attain the very highest condition of excellence.
  

2.03_-_The_Supreme_Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   a foreshadowing of the later developments of the religions of
  Bhakti. Our first experience of what is beyond our normal status, concealed behind the egoistic being in which we live, is still for the Gita the calm of a vast impersonal immutable self in whose equality and oneness we lose our petty egoistic personality and cast off in its tranquil purity all our narrow motives of desire and passion. But our second completer vision reveals to us a living
  Infinite, a divine immeasurable Being from whom all that we are proceeds and to which all that we are belongs, self and nature, world and spirit. When we are one with him in self and spirit, we do not lose ourselves, but rather recover our true selves in him poised in the supremacy of this Infinite. And this is done at one and the same time by three simultaneous movements, - an integral self-finding through works founded in his and our spiritual nature, an integral self-becoming through knowledge of the Divine Being in whom all exists and who is all, and - most sovereign and decisive movement of all - an integral selfgiving through love and devotion of our whole being to this All and this Supreme, attracted to the Master of our works, to the
  --
  The Gita describes the last state of the mind of the Yogin in which he passes from life through death to this supreme divine existence. A motionless mind, a soul armed with the strength of
  Yoga, a union with God in Bhakti, - the union by love is not here superseded by the featureless unification through knowledge, it remains to the end a part of the supreme force of the
  Yoga, - and the life-force entirely drawn up and set between the brows in the seat of mystic vision. All the doors of the sense are closed, the mind is shut in into the heart, the life-force taken up out of its diffused movement into the head, the intelligence concentrated in the utterance of the sacred syllable OM and its conceptive thought in the remembrance of the supreme
  --
  299
   that we have become in the manifestation, not to carry up to it our whole inner consciousness in a combined concentration of the mind's knowledge, the heart's love, the Yogic will, the vital life-force. Especially, Bhakti seems inapplicable to the Absolute who is void of every relation, avyavaharya. "But" insists the
  Gita, - although this condition is supracosmic and although it is eternally unmanifest, - still "that supreme Purusha has to be won by a Bhakti which turns to him alone in whom all beings exist and by whom all this world has been extended in space." In other words, the supreme Purusha is not an entirely relationless
  Absolute aloof from our illusions, but he is the Seer, Creator and Ruler of the worlds, kavim anusasitaram, dhataram, and it is by knowing and by loving Him as the One and the All, vasudevah. sarvam iti, that we ought by a union with him of our whole conscious being in all things, all energies, all actions to seek the supreme consummation, the perfect perfection, the absolute release.

2.04_-_ADVICE_TO_HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  THE MASTER WAS CONVERSING with Kedr and some other devotees in his room in the temple garden. Kedr was a government official and had spent several years at Dcc, in East Bengal, where he had become a friend of Vijay Goswami. The two would spend a great part of their time together, talking about Sri Ramakrishna and his spiritual experiences. Kedr had once been a member of the Brahmo Samaj. He followed the path of Bhakti. Spiritual talk always brought tears to his eyes.
  
  --
  
  MASTER: "Bhakti is the one essential thing. To be sure, God exists in all beings. Who, then, is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God's grace cannot collect on the high mound of egotism. It runs down. I am a mere machine.
  
  --
  
  MASTER: "Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally."
  

2.04_-_The_Forms_of_Love-Manifestation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  It is natural for the hunlan heart to do so, because all such teachers preach the Lord. At bottom, reverence is a growth out of love; we can none of us revere him whom we do not love. Then comes Pritipleasure in God. What an immense pleasure men take in the objects of the senses! They go anywhere, run through any danger, to get the thing which they love, the thing which their senses like. What is wanted of the Bhakta is this very kind of intense love which has, however, to be directed to God. Then there is the sweetest of pains, Viraha, the intense misery due to the absence of the beloved. When a man feels intense misery because he has not attained to God, has not known that which is the only thing worthy to be known, and becomes in consequence very dissatisfied and almost madthen there is Viraha ; and this state of the mind makes him feel disturbed in the presence of anything other than the beloved (@kritiyicikTsa). In earthly love we see how often this Viraha comes. Again, when men are really and intensely in love with women, or women with men, they feel a kind of natural annoyance in the presence of all those whom they do not love. Exactly the same state of impatience, in regard to things that are not loved, comes to the mind when Para-Bhakti holds sway over it; even to talk about things other than God becomes distasteful then.
  
  Think of Him, think of Him alone, and give up all other vain words (ANya vacae ivmu< cw). Those who talk of Him alone, the Bhakta finds to be friendly to him; while those who talk of anything else appear to him to be unfriendly. A still higher stage of love is reached when life itself is maintained for the sake of the one Ideal of Love, when life itself is considered beautiful and worth living only on account of that Love (tdwRa[sBhakti when he has become blessed, when he has attained God, when he has touched the feet of God, as it were. Then his whole nature is purified and completely changed. All his purpose in life then becomes fulfilled. Yet many such Bhaktas live on just to worship Him. That is the bliss, the only pleasure in life, which they will not give up. Oh king, such is the blessed quality of Hari that even those, who have become satisfied with everything, all the knots of whose hearts have been cut asunder, even they love the Lord for loves sakethe Lord Whom all the gods worship, all the lovers of liberation, and all the knowers of the Brahman (Nri. Tap. Up.) Such is the power of love. When a man has forgotten himself altogether and does not feel that ahything belongs to him, then he acquires the state of Tadiyata; everything is sacred to him, because it belongs to the Beloved. Even in regard to earthly love, the lover thinks that everything belonging to his beloved is sacred and so dear to him. He loves even a piece of the cloth belonging to the darling of his heart. In the same way, when a person loves the Lord, the whole universe becomes dear to him, because it is all His.
  

2.04_-_The_Secret_of_Secrets, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  307
   since his works are that Being's, he has to give up all his actions to the Godhead in him and the world by whom they are done in the divine mystery of Nature. This is the double condition of the divine birth of the soul, of its release from the mortality of the ego and the body into the spiritual and eternal, - knowledge first of one's timeless immutable self and union through it with the timeless Godhead, but knowledge too of that which lives behind the riddle of cosmos, the Godhead in all existences and their workings. Thus only can we aspire through the offering of all our nature and being to a living union with the One who has become in Time and Space all that is. Here is the place of Bhakti in the scheme of the Yoga of an integral self-liberation.
  

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