Embrace Divine Bliss: Bhakti Yoga Teachings for Spiritual Growth

Dive into the timeless wisdom of Bhakti Yoga Teachings, as revealed by Lord Krishna in the Bhagavad Gita. This sacred path of devotion teaches us how to cultivate the qualities of a true devotee, including equanimity, detachment, and unwavering faith. By embracing the nine forms of devotional service—such as hearing the Lord’s glories, chanting His names, and complete self-surrender—one can transcend the threefold suffering: adhyātmik (internal), ādhidaivik (cosmic), and ādhibhautik (external). These Bhakti Yoga teachings offer a roadmap for spiritual growth, showing that by infusing every action with love and devotion, even the simplest tasks can become sacred. The teachings from the Yoga Vasishta imparted to Lord Rama about the nature of illusion is also covered here.

The Bhakti Yoga Teachings further highlights the four types of devotees: those in distress, the seekers of wealth, the curious, and the wise. Through this transformative journey of Bhakti Yoga, individuals of all backgrounds can connect with the Divine and experience inner peace and liberation. Align your consciousness with the Supreme and let the eternal wisdom of Bhakti Yoga guide you toward spiritual fulfillment, where every moment becomes an expression of devotion.

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Verses 12.15 – 12.20

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१५॥

yasmān nodvijate loko lokān nodvijate ca yaḥ
harṣāmarṣa-bhayodvegair mukto yaḥ sa ca me priyaḥ

यस्मात् (yasmāt) – by whom; न (na) – not; उद्विजते (udvijate) – are agitated; लोकः (lokaḥ) – people; लोकात् (lokāt) – by people; न (na) – not; उद्विजते (udvijate) – are agitated; च (ca) – and; यः (yaḥ) – who; हर्ष (harṣa) – pleasure; अमर्ष (amarṣa) – intolerance; भय (bhaya) – fear; उद्वेगैः (udvegaiḥ) – by anxieties; मुक्तः (muktaḥ) – freed; यः (yaḥ) – who; सः (saḥ) – he; च (ca) – and; मे (me) – to Me; प्रियः (priyaḥ) – dear;

Those by whom the world is not agitated and who are not agitated by the world, who are calm and composed in pleasure and pain and free from fear, and anxiety, are dear to Me.

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१६॥

anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ
sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ

अनपेक्षः (anapekṣaḥ) – without expectations; शुचिः (śuciḥ) – pure; दक्षः (dakṣaḥ) – skillful; उदासीनः (udāsīnaḥ) – impartial; गत-व्यथः (gata-vyathaḥ) – freed from all distress; सर्व (sarva) – all; आरम्भ (ārambha) – enterprises; परित्यागी (parityāgī) – renouncer; यः (yaḥ) – who; मद्-भक्तः (mad-bhaktaḥ) – My devotee; सः (saḥ) – he; मे (me) – to Me; प्रियः (priyaḥ) – dear;

Those who are indifferent to worldly gains, pure, skillful, impartial, free from fear, untroubled, who has renounced the fruits of their undertakings, such devotees of Mine are very dear to Me.

यो न हृष्यति न द्वेष्टि न शोचति न काङ्‍क्षति ।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १७॥

yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
subhāśubha-parityāgī bhaktimān yaḥ sa me priyaḥ

यः (yaḥ) – who; न (na) – neither; हृष्यति (hṛṣyati) – rejoices; न (na) – nor; द्वेष्टि (dveṣṭi) – hates; न (na) – nor; शोचति (śocati) – laments; न (na) – nor; काङ्क्षति (kāṅkṣati) – desires; शुभ (śubha) – good; अशुभ (aśubha) – evil; परित्यागी (parityāgī) – renouncer; भक्तिमान् (bhaktimān) – full of devotion; यः (yaḥ) – who; सः (saḥ) – he; मे (me) – to Me; प्रियः (priyaḥ) – dear;

Those who neither rejoice, nor hate, nor grieve, nor desire, renouncing good and evil, full of devotion, are dear to Me.

समः शत्रौ च मित्रे च तथा मानापमानयोः ।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१८॥

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ
śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१९॥

tulya-nindā-stutir maunī santuṣṭo yena kenacit
aniketaḥ sthira-matir bhaktimān me priyo naraḥ

समः (samaḥ) – equal; शत्रौ (śatrau) – to an enemy; च (ca) – and; मित्रे (mitre) – to a friend; च (ca) – and; तथा (tathā) – so; मान (māna) – in honor; अपमानयोः (apamānayoḥ) – and dishonor; शीत (śīta) – in cold; उष्ण (uṣṇa) – heat; सुख (sukha) – happiness; दुःखेषु (duḥkheṣu) – and distress; समः (samaḥ) – equipoised; सङ्ग-विवर्जितः (saṅga-vivarjitaḥ) – free from all attachment;

तुल्य (tulya) – equal; निन्दा (nindā) – in defamation; स्तुतिः (stutiḥ) – and praise; मौनी (maunī) – silent; सन्तुष्टः (santuṣṭaḥ) – satisfied; येन केनचित् (yena kenacit) – by anything; अनिकेतः (aniketaḥ) – without residence; स्थिर-मतिः (sthira-matiḥ) – fixed determination; भक्तिमान् (bhaktimān) – engaged in devotion; मे (me) – My; प्रियः (priyaḥ) – dear; नरः (naraḥ) – a man; ये (ye) – who; तु (tu) – indeed; धर्म्य (dharmya) – virtuous; अमृतम् (amṛtam) – nectar; इदम् (idam) – this; यथा (yathā) – as; उक्तम् (uktam) – said; पर्युपासते (paryupāsate) – engage in properly; श्रद्दधानाः (śraddadhānāḥ) – with faith; मत्-परमाः (mat-paramāḥ) – having Me as the Supreme; भक्ताः (bhaktāḥ) – devotees; ते (te) – they; अतीव (atīva) – very; मे (me) – to Me; प्रियाः (priyāḥ) – dear;

Those who are equal to friends and foes, equipoised in honor and dishonor, cold and heat, happiness and distress, fame and infamy, and are free from all contaminating association; those who take praise and criticism alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are always engaged in devotional service to Me, such persons are very dear to Me.

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥२०॥

ye tu dharmyāmṛtam idaṁ yathōktaṁ paryupāsate
śraddadhānā mat-paramā bhaktās te’tīva me priyāḥ

Those who follow this immortal dharma of devotional service as described above, and who have complete faith in Me, making Me the supreme goal, are very, very dear to Me.

Continuation of Krishna’s Bhakti Yoga Teachings

Shri Krishna continues his teachings on the path of devotion (Bhakti Yoga), explaining in detail the characteristics that define a true devotee, one who is exceedingly dear to Him. The verses from 12.15 to 12.20 are a culmination of this teaching, offering a clear picture of the ideal devotee. These teachings are not only guidelines for those seeking to deepen their devotion but also descriptions of the state of being that arises naturally when one is immersed in pure devotion. It is a 2-way phenomenon. Just like the tree comes from the seed and also the seed comes from the tree.

Krishna’s description of a devotee is a blueprint for attaining the ultimate goal of union with the Divine. These verses act as a mirror, reflecting back to us the qualities we need to cultivate in our own lives. By embodying these traits, we can align our consciousness with the divine will and transcend the limitations of the material world.

The Devotee Who Causes No Agitation

The first quality that Krishna mentions in these verses is that a true devotee neither causes agitation in others nor is agitated by the world. This dual aspect of non-agitation is deeply significant in the realm of spiritual development. To understand this fully, we must delve into the concept of ahimsa (non-violence), as described in both the Bhagavad Gita and other scriptures like the Upanishads. A devotee, being full of compassion and love, does not harm others in thought, word, or deed. Their very presence becomes a source of peace and calm.

This state of non-agitation reflects the inner peace that the devotee has cultivated. When the mind is agitated by desires, fears, or anger, it naturally projects that agitation onto others. However, a devotee whose mind is serene, free from inner disturbances, cannot cause distress to anyone. This reflects the deep empathy and compassion that form the foundation of true devotion.

The Isha Upanishad emphasizes this concept in Verse 6: 

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥

yas tu sarvāṇi bhūtāny ātmany evānupaśyati
sarva-bhūteṣu cātmānaṁ tato na vijugupsate

One who sees all living entities as spiritual sparks, in quality one with the Lord, and sees the Supreme Soul in every living being, thereafter feels no hatred for anyone.

This verse perfectly captures the mindset of the devotee who is so in tune with the unity of all life that causing harm or agitation is impossible.

The verse encourages us to develop the vision of unity in diversity, recognizing the divine presence in all beings. This realization leads to a state of universal compassion and love, free from prejudice and discrimination.

By cultivating this spiritual perspective, we can transcend the boundaries of race, religion, and species, and embrace all living entities as our spiritual kindred. This understanding forms the basis for a harmonious and peaceful coexistence, rooted in the recognition of our shared spiritual essence.

Not Agitated by the World

Equally important, the true devotee is not agitated by the world. This is the hallmark of a sthitaprajna, one who is firmly rooted in wisdom and cannot be shaken by external circumstances. This quality is critical because it reflects the depth of detachment and equanimity that a devotee has cultivated. The world is full of challenges, disappointments, and suffering, but the devotee remains unmoved by these fluctuations.

Krishna has previously described the sthitaprajna in Chapter 2, where he speaks of the one who is unshaken by joy or sorrow, honor or dishonor, success or failure. This detachment comes from recognizing that all experiences in the material world are temporary and therefore do not affect the eternal soul. In Bhagavad Gita 2.14, Krishna says: “mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ”, meaning “The contact of the senses with their objects brings about sensations of heat and cold, pleasure and pain, but these are temporary and fleeting.”

A devotee who understands this remains unshaken by life’s ups and downs. They do not allow the external world to dictate their internal state. Whether praised or criticized, whether successful or facing setbacks, the devotee remains rooted in their devotion to Krishna, knowing that the true purpose of life is not to be found in material achievements but in spiritual progress.

Compassion and Empathy as the Source of Non-Agitation

Krishna’s emphasis on not causing agitation stems from the understanding that a devotee’s heart is filled with compassion and empathy for all beings. He teaches that the true yogi is one who sees the Divine in all and treats everyone with respect and kindness. In Chapter 6, Krishna describes the ideal yogi as one who treats friends, enemies, and neutral parties with equal regard.

The Bhagavad Purana further elaborates on this, describing the highest devotee as one who sees God in everyone and acts accordingly. Such a person is always gentle, kind, and considerate because they are deeply aware of the divine essence in all beings. (11.2.45)

श्रीहविरुवाच
सर्वभूतेषु य: पश्येद् भगवत् भावम् आत्मन: ।
भूतानि भगवत्यात्मन्येष भागवतोत्तम: ॥ ४५ ॥

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ

Śrī Havir said: The highest devotee (bhāgavatottama or uttama-bhāgavata) is one who sees the presence of God in all living beings, and all living beings situated in the Supreme Lord.

This verse describes the bhāgavatottama, the supreme devotee, as one who perceives the Divine within every being and recognizes every being as part of the Supreme. Such a devotee acts with compassion, love, and respect toward all beings, as they see no difference between themselves and others—they see all as manifestations of the Divine.

This insight forms the foundation of the idea that the highest devotee acts in harmony with others because of their deep awareness of the divine presence in all.

In Bhagavata Purana (Srimad Bhagavatam), Canto 11, Chapter 2, Sri Havir is a sage and one of the nine Yogendras, the enlightened sons of King Rishabha, who had attained great spiritual wisdom and renunciation. The Yogendras are highly revered for their profound knowledge of devotion and self-realization, and their teachings are highly regarded in the Bhagavata Purana. Each of the Yogendras explain a different aspect of spiritual evolution. 

Summary of the Nine Yogendras and Their Teachings:

1. Kavi: He speaks about the essence of bhakti yoga, stressing that devotion to the Supreme Lord is the highest form of worship, which leads to liberation.
2. Havir: He elaborates on the qualities of a true devotee (bhāgavatottama), describing that such a devotee sees God in all beings and all beings in God, with no sense of duality.
3. Antariksha: He explains the importance of overcoming material desires and attachments, focusing on the soul’s journey to liberation and realization of the eternal self.
4. Prabuddha: He teaches about the path of detachment and how to transcend the material world through knowledge and wisdom, leading to freedom from the cycle of birth and death.
5. Pippalayana: He discusses the nature of the Supreme Lord, emphasizing that God is both immanent and transcendent, and that through devotion, one can experience His presence everywhere.
6. Avirhotra: He explains the concept of karma yoga, the selfless performance of duties without attachment to the results, and how this practice leads to spiritual liberation.
7. Drumila: He shares insights about the Supreme Lord’s pastimes and how understanding these pastimes leads to a deeper connection with God and the transcendence of material suffering.
8. Chamasa: He critiques the illusion of material life and highlights the importance of developing detachment from worldly possessions and relationships to attain spiritual peace.
9. Karabhajana: He emphasizes worship of the Lord in the different yugas (ages), explaining how different forms of the Lord are worshiped in different ages. He especially praises the practice of chanting the names of God as the primary spiritual discipline in the current age, Kali Yuga.

 

In Chapter 2, known as the “Conversation Between Maharaja Nimi and the Nine Yogendras,” King Nimi approaches the Yogendras to inquire about the nature of supreme devotion and the characteristics of pure devotees. In response to the king’s inquiry, it is Sri Havir who elaborates on the different stages of devotional service (bhakti) and the qualities of pure devotees, including the description of the uttama-bhāgavata (the highest devotee).

This awareness leads them to live in harmony with others, never disturbing their peace or causing harm. The devotee’s mind, having transcended selfish desires, no longer seeks to assert itself over others or manipulate situations for personal gain.

This quality of universal love and non-violence is also reflected in the Yamas and Niyamas (ethical guidelines) of Patanjali’s Yoga Sutras, where ahimsa (non-violence) is considered the foremost practice. When a person embodies non-violence in thought, word, and action, their presence itself becomes a source of peace for the world around them. This is the natural state of a devotee whose heart is filled with divine love.

Equanimity in Pleasure and Pain

Krishna places great emphasis on the ability to remain equipoised in pleasure and pain. This quality is critical because it reflects the devotee’s mastery over the mind and senses. In Bhagavad Gita 2.48, Krishna advises Arjuna to “perform your duties while being steadfast in yoga, abandoning attachment to success and failure.” This teaching contains the essence of spiritual maturity: the ability to act without being attached to the results.

A devotee who has achieved this state remains unmoved by the highs and lows of life. Whether they experience pleasure or pain, success or failure, they maintain their inner balance because their focus is always on the Divine. They understand that both pleasure and pain are fleeting and that true happiness lies in union with God. This is why Krishna calls upon devotees to cultivate samatvam (equanimity), which is a state of mind where one remains calm and centered regardless of external circumstances.

Adhyatmik, Adhibhautik and Adhidaivik Suffering

The concept of the three types of suffering—ādhyātmik, ādhibhautik, and ādhidaivik—is central to understanding the challenges faced by the soul during its journey through the material world. These types of suffering are referred to in several spiritual texts, including the Bhagavata Purana, and various Upanishads. Together, they represent the different ways in which living beings experience distress, but importantly, they also highlight the ultimate need for spiritual realization as the only way to transcend them.

1. Ādhyātmik Suffering: Suffering from Within

Ādhyātmik suffering originates from the self—either from the body or the mind. These are internal afflictions, which can be broken down into two categories:

• Physical Pain (Sharirika Dukkha): This includes illnesses, injuries, and other bodily discomforts. These physical sufferings are universal, and no one, regardless of their status or wealth, can escape them. From birth to death, the body undergoes changes, degradation, aging, and disease. This pain reminds us of the impermanence of the physical body and the need to look beyond it for true peace and joy.
• Mental Pain (Manasika Dukkha): This type of suffering arises from the mind and emotions—such as anxiety, depression, fear, anger, greed, jealousy, and attachment. The mind, when uncontrolled, is often the source of immense suffering. In Bhagavad Gita 6.5, Krishna explains that the mind can either be a friend or an enemy. If it is left uncontrolled, it becomes the greatest source of pain for a person.

Modern society offers countless temporary remedies for these types of suffering, ranging from medications for physical pain to therapies and distractions for mental pain. However, these remedies are superficial, they only address the symptoms without tackling the root cause. At the core of ādhyātmik suffering is attachment: to the body, the mind, and the ego.

Krishna explains in the Bhagavad Gita 2.14 that pain and pleasure are fleeting experiences caused by the interactions of the senses with their objects. These sensory interactions, whether they bring pleasure or pain, are temporary. The wise devotee, Shri Krishna explains, does not identify with the body or the mind but recognizes that they are instruments through which the soul functions in the material world. True transcendence comes when one realizes that the self is not the body or mind, and therefore, the suffering caused by them is also not permanent or real in the spiritual sense.

2. Ādhibhautik Suffering: Suffering from External Sources

Ādhibhautik suffering is caused by other living entities, such as humans, animals, or even microscopic organisms. This type of suffering includes viral and bacterial infections, conflicts, violence, exploitation, and other forms of harm inflicted upon us by those around us. 

The Bhagavad Gita refers to the law of karma, which plays a significant role in the suffering we experience from others. The law of cause and effect states that every action has a corresponding reaction, and our current suffering may be a result of past actions in this or previous lives. Therefore, even though we may experience harm from others, it is often the result of karmic justice.

We may attempt to mitigate ādhibhautik suffering through social reforms, legal measures, or personal self-defense, but as long as we live in a world where the interests of different living beings clash, we cannot entirely eliminate this type of suffering. 

3. Ādhidaivik Suffering: Suffering from Supernatural or Cosmic Forces

Ādhidaivik suffering comes from divine or cosmic forces that are beyond human control. These include natural calamities (like earthquakes, storms, or droughts), extreme weather conditions, and other phenomena attributed to higher powers, such as planetary alignments or disturbances caused by the actions of gods or celestial beings.

In ancient times, and even in certain spiritual practices today, it is believed that the grahas (planets), nakshatras (constellations), and other cosmic bodies have a direct influence on human life. These cosmic influences can cause disruptions in one’s physical and mental health, financial situation, or relationships. These forces are often seen as part of divine justice and the play of the gods.

While humans have tried to shield themselves from ādhidaivik suffering through technology, construction, and infrastructure, the unpredictable nature of the cosmos often disrupts these efforts. Natural disasters and unforeseen cosmic events remind us of our limited control over the material world.

Shri Krishna teaches that ādhidaivik suffering can only be transcended through surrender to the Divine. When we recognize that all cosmic forces are under the control of the Supreme Being and that we are small parts of a larger divine plan, we begin to cultivate the sense of surrender that brings inner peace.

Temporary Remedies vs. True Freedom from Suffering

As human beings, we are constantly searching for ways to alleviate suffering. Whether it’s through medicine for physical pain, therapy for emotional distress, or material comforts to shield us from external threats, we attempt to find solace in temporary solutions. While these remedies may provide momentary relief, they do not address the root cause of suffering.

In the Bhagavad Gita, Shri Krishna repeatedly emphasizes that the root cause of all suffering is ignorance (which causes attachment). Ignorance of our true nature as eternal souls. As long as we identify with the body, the mind, and the material world, we will continue to suffer. This is because the material world is inherently temporary, and everything within it is subject to change, decay, and destruction.

However, Shri Krishna also offers the solution to this problem: self-realization. When a person realizes that they are not the body or mind but the eternal soul (atman), they transcend the limitations of the material world. In this state of spiritual awareness, the devotee no longer identifies with the experiences of pleasure and pain, nor do they see themselves as victims of external forces. Instead, they see themselves as part of the Supreme Consciousness and a drop in the vast ocean of divine existence.

This is why Krishna emphasizes detachment from the material world and surrender to the Supreme as the means to transcend suffering. A devotee who is detached from the results of their actions and focused entirely on the Divine is no longer affected by the three types of suffering. In Bhagavad Gita 2.15, Krishna says: “yam hi na vyathayanty ete puruṣaṁ puruṣarṣabha; sama-duḥkha-sukhaṁ dhīraṁ so ‘mṛtatvāya kalpate”, meaning, “O best among men, the person who is not disturbed by happiness and distress and is steady in both becomes eligible for liberation.”

Self-Realization as the Only Solution

Self-realization is the state of knowing one’s true nature as the eternal, unchanging soul, distinct from the body and mind. It is the realization that the soul is a part of the Supreme and that the material world is merely a temporary stage for the soul’s evolution.

When a devotee reaches this state of spiritual enlightenment, they transcend all three types of suffering. They no longer experience ādhyātmik suffering because they understand that the body and mind are not their true selves. They transcend ādhibhautik suffering because they no longer see themselves as separate from others and recognize the unity of all life. Finally, they transcend ādhidaivik suffering because they trust in the Divine plan and no longer fear the cosmic forces that govern the material world.

This understanding is also revealed in the Yoga Vasistha, where the sage Vasistha teaches that the root cause of suffering is ignorance of our true nature. When we identify with the body and mind, we experience pleasure and pain, but when we realize our true nature as the eternal soul, we transcend these dualities. A devotee who has realized this truth remains calm and joyful, regardless of external circumstances.

Sage Vasishta also explains the nature of illusion and Ignorance

Sage Vasistha and Lord Rama were having a conversation about the nature of reality and the self, where Vasistha also explains about the nature of ignorance.

Vasistha: The self, in ignorance, mistakenly imagines itself to be something separate, like a ring that forgets that it is made of gold and laments, “Oh no, I have become just a ring and am no more gold”

Rama: Revered teacher, how can such ignorance and the ego arise within the self?

Vasistha: Rama, one should only ask questions about what is real, not about what is false. The idea of “ringness” apart from the gold, or of the ego apart from the self, doesn’t truly exist. When a jeweler sells a ring, he measures it based on the weight of gold, not the form of the ring. If we start talking about the reality of “ringness” as separate from gold, or about the ego as something real within the infinite consciousness, it’s like discussing the existence of the son of a barren woman which is a meaningless concept.

Vasistha: The existence of the unreal is itself unreal: it arises only out of ignorance and disappears as soon as you question it. It’s like seeing silver in a mother-of-pearl shell; it may look like silver for a moment, but it can never function as silver. The ignorance lasts only as long as we don’t recognize that it’s just mother-of-pearl. You can only find gold in the ring. It’s always been gold. So too, there are not two things here in this universe. There is only one thing: infinite consciousness, which manifests as many forms and names.

This is how deep this ignorance goes, creating the illusion of ego and the entire world-process. But this ego doesn’t exist within the infinite self. In that infinite self, there is no creator, no creation, no worlds, no heaven, no people, no demons, no bodies, no elements, no time, no existence, and no destruction. There is no “you,” no “I,” no self, no “this,” no truth, and no falsehood. None of these things exist. There’s no sense of diversity, no contemplation, and no enjoyment. What we think of as the universe is actually that supreme peace.

There’s no beginning, middle, or end. All is everything, everywhere, at all times—beyond what the mind or speech can grasp. There has never been a creation; the infinite has never left its infinity. It has never become anything else. It’s like the ocean, but without waves or movement. It shines like the sun, but without any activity.

In ignorance, we perceive the supreme being as the world, as something separate. But just as space exists within space, everything that appears as creation is really Brahman existing within Brahman, as Brahman. The notions of “far” and “near,” of diversity, or of “here” and “there” are as real as the space between two objects reflected in a mirror that contains the image of an entire city. It’s all an illusion of perception.

Free from Fear and Anxiety

Krishna next emphasizes that a devotee is free from fear and anxiety. The root cause of fear is attachment, the fear of losing what we are attached to, whether it be our possessions, relationships, or even our own lives. A pure devotee, however, has transcended attachment and therefore has nothing to fear. They have surrendered everything to God, trusting completely in His divine will.

In Bhagavad Gita 2.27, Krishna says: “For one who is born, death is certain, and for one who has died, birth is certain.” This teaching is a reminder that life in the material world is temporary and that death is inevitable. A devotee who understands this truth no longer fears death, for they know that the soul is eternal and that their true identity is not the body but the atman (soul). This realization frees them from the fear of loss and death.

Moreover, a devotee who has surrendered to the Divine no longer experiences anxiety about the future. They trust that God will take care of them and guide their steps.

This state of fearlessness is also described in the Upanishads, where it is said: “fear arises from the perception of duality.” In other words, if there was nobody else apart from me, then who is there to fear from? 

A devotee who has realized the oneness of all creation and their unity with God no longer experiences fear, for they see nothing outside of themselves to fear. They understand that the entire universe is pervaded by the Divine, and therefore there is no need for anxiety or worry.

Freedom from Expectations and Attachment to Results

Another key quality that Krishna mentions is freedom from expectations. This is one of the foundational teachings of the Bhagavad Gita, that a person must perform their duties without being attached to the results.

A pure devotee performs all actions as an offering to God, without expecting any particular result. This state of selfless action is taught as karma yoga. The devotee understands that they are merely an instrument of the Divine and that the results of their actions are not in their control. This attitude of surrender frees the devotee from the cycle of desire and disappointment, allowing them to remain peaceful and content in every situation.

A devotee who has embraced this teaching performs all their actions with a heart full of devotion, offering the results to God and remaining free from the attachments that cause suffering.

A devotee who has renounced the fruits of their actions enjoys true inner peace and contentment, for they are no longer enslaved by desires.

Internal and External Purity

Shri Krishna also speaks of the importance of purity, both external and internal. External purity refers to physical cleanliness and good hygiene, but it also symbolizes a pure and sattvic (pure) lifestyle. This means maintaining a lifestyle that is conducive to spiritual growth, free from tamasic (ignorant) influences such as intoxicants, unhealthy foods, or negative environments.

However, Krishna places even greater emphasis on internal purity, the purity of the heart and mind. A pure devotee is one whose heart is free from ego, anger, lust, and greed. Their mind is always focused on God, and their actions are motivated by selfless love. This inner purity is the true measure of a devotee’s spiritual progress, for it reflects their ability to live in alignment with divine principles.

This state of clarity and purity allows the devotee to see the world through the eyes of love and compassion, treating all beings with kindness and respect.

In Bhagavad Gita Chapter 5, Shri Krishna teaches that true renunciation is not the renunciation of action itself but the renunciation of attachment to the fruits of action. A devotee who has achieved this state acts solely for the pleasure of God, offering the results of their actions to the Divine without expecting anything in return. This is the essence of nishkama karma yoga, the yoga of selfless action.

By offering all actions to God, the devotee purifies their heart and mind, gradually dissolving the ego that separates them from God. This process of self-purification is central to the path of Bhakti Yoga, for it allows the devotee to transcend the limitations of the material world and merge with the Divine in love.

Complete Devotion and Faith

Finally, Krishna concludes this section by describing the devotee who follows the path of devotion with unwavering faith and makes God their supreme goal. Such a devotee is exceedingly dear to Krishna. The path of Bhakti Yoga, the path of love and devotion, is considered the easiest and most direct path to God because it relies on the heart’s natural inclination to love.

Krishna assures the devotee that those who surrender to Him completely, with no other desire but to love and serve Him, will be lifted out of the cycle of birth and death. This is the culmination of spiritual practice, the realization that the highest purpose of life is to merge with the Divine in love. The Bhagavata Purana echoes this sentiment, declaring that devotion to God is the highest dharma (duty) for all humanity.

Recap of Bhakti Yoga

Let us review what we have learned so far about Bhakti Yoga through the Bhagavad Gita

Union with the Divine is indeed the ultimate goal of all Yogas, and the paths leading to it are varied, yet all converge at the same end. According to Krishna, the easiest and most effective path is the path of Bhakti, where the mind constantly flows toward the Divine. 

The Divine is Sat-Chit-Ananda (Existence, Consciousness, and Bliss). The devotee (Bhakta) seeks the Bliss, yearning for union with the Lord, who is the Beloved. To dwell upon the Beloved is the sweet joy of the Bhakta, and thus, Bhakti is the path of sweetness, where the sweetness pervades the entire existence of the Bhakta or Bhakti Yogi.

But how does one attain this sweetness? Not everyone is granted the privilege to become a Bhakta easily. The first step must come from the devotee, for only then does the Lord respond. Much like one who desires to win the lottery has to first buy a lottery ticket. The initial move must be made by the aspirant, while the grace and prize will follow through the grace of the Divine. 

Sometimes, this first impulse arises from a sudden shock, like a grave illness, a deep sorrow, or a great disappointment. These trials can prepare a person for the birth of Bhakti. Even curiosity, ambition, or wonder may stir devotion within one’s heart. Whatever the cause, the result is always sweet devotion.

As we reflect upon the tale of Arjuna, who once strode into the battlefield of Kurukshetra, confident in his abilities, we see the perfect illustration of this. He was a noble and accomplished warrior, and the beloved friend of Krishna. But as he gazed upon the opposing forces consisting of his relatives, revered elders like Bhishma, his teacher Drona, and other dear relatives, the gravity of the situation overwhelmed him. 

What was he fighting for? To win the fleeting pleasures of kingship at the cost of their blood? His heart trembled, and his mind was thrown into turmoil. His body weakened, his bow slipped from his hands, and he fell to his knees, a mighty warrior brought to his knees by confusion and despair.

It was in this moment of utter vulnerability that Arjuna turned to Krishna, seeking guidance, no longer as a friend, but as a disciple. “I am Your disciple, instruct me, for I take refuge in You,” he requested. This moment of surrender was what Krishna had been waiting for. The intimate bond between them had grown deep, but Arjuna had yet to fully recognize Krishna’s divine nature. 

Arjuna had reached the stage of Sakhya Bhakti—friendship, the eighth rung on the ladder of devotion, as described in the Bhagavata Purana, but had not yet ascended to the final stage of Atma-nivedana, total self-surrender. Just as a recap, here are the 9 types of devotional service:

The nine types of devotion mentioned in Srimad Bhagavatam are as follows:

1. Śravaṇa – Hearing about the Lord’s glories and pastimes
2. Kīrtana – Chanting or singing the Lord’s names and glories
3. Smaraṇa – Remembering the Lord’s form, pastimes, and qualities
4. Pāda-sevanam – Serving the Lord’s lotus feet
5. Arcana – Worshiping the Deity form of the Lord
6. Vandanam – Offering prayers to the Lord
7. Dāsya – Serving the Lord as a servant
8. Sākhya – Developing a friendly relationship with the Lord
9. Ātma-nivedana – Completely surrendering oneself to the Lord

The ego and pride prevented Arjuna from reaching the final stage. It was this shock of war that Krishna used to shatter Arjuna’s pride, to make way for the light of divine wisdom. For just as a physician uses shock to treat madness, so too does the Lord use the shocks of life to awaken the soul from the delusions of ego and pride.

Krishna, the Supreme Teacher, then revealed to Arjuna the true nature of the Self, the eternal and indestructible Soul, and showed him the cosmic form—the Vishvarupa. “Be My instrument, O Arjuna,” Krishna urged. The paths to the Divine were many—Jnana (knowledge), Karma (action), and Dhyana (meditation)—but they all led to the same goal. These paths, though seemingly distinct, are interwoven, just as a man’s heart, head, and hands function together. Even so, all spiritual practices are unified in their ultimate aim.

Shri Krishna, while explaining the path of Bhakti Yoga, speaks of four types of devotees: the distressed (Arta), the inquisitive (Jijnasu), the seeker of wealth (Artharthi), and the wise (Jnani). Arjuna, who had come to the battlefield seeking power and glory, was transformed by the horror of war into an Arta, distressed and broken. His quest for a solution turned him into a Jijnasu, a seeker of wisdom, and Krishna’s teachings elevated him to the state of a Jnani, a wise one who understands the nature of the Self.

Krishna’s command was simple: “Remember Me and fight.” Even the wise must act, not for personal gain, but to set an example for others. For Arjuna, his immediate duty was to fight, but how should he live after the war? Krishna’s counsel was clear: “Whatever you do, whether eating, offering, giving, or practicing austerities, do it as an offering unto Me.” Every act, no matter how mundane, becomes an act of worship when it is offered to the Lord. Even a simple act like eating can be transformed into a sacred ritual if done with devotion.

Krishna assures in this chapter, “He who worships Me with unwavering devotion, meditating upon Me as the Supreme Goal, I swiftly deliver from the ocean of birth and death.” The key is constant remembrance of the Divine. Arjuna, who came to Kurukshetra with the intent of winning a war, was brought to his knees by the malfunctioning of his own mind. He proclaimed, “I will not fight,” yet it was Krishna’s teachings that led him to realize his duty. At the end of the Gita, Arjuna’s delusion was dispelled. He declared, “By Your grace, my confusion is gone, my memory is restored, and I am ready to act as You instruct.“

Thus, Bhakti breaks the chains of ego and liberates the soul to soar freely into the infinite expanse of the Divine.

Summary of Bhakti Yoga from chapter 12

Let us summarize the teachings of Krishna on Bhakti Yoga before we conclude the 12th chapter:

Arjuna, listen well, for I shall expound to you the essence of devotion, the path of Bhakti, which leads to union with the Divine. Just as there are many paths to reach the summit of a mountain, there are various paths to attain the Supreme. But among them, the path of Bhakti is the sweetest, for it is filled with love and devotion to the Lord.

Bhakti is the constant flow of the mind towards Shri Krishna, who is the embodiment of Existence, Knowledge, and Bliss. It is the Bliss aspect that the devotee yearns for, just as a lover longs for the beloved. The relationship between the Lord and the devotee is akin to that of the lover and the beloved, and it is a delight for the devotee to contemplate on the Divine.

However, the path of Bhakti is not easily attained by all. The devotee must take the first step, and the rest is in the hands of the Lord. Often, it is through the experience of suffering, disappointments, and frustrations that one turns towards the Divine, seeking solace and guidance.

Take the example of Arjuna, who entered the battlefield confident of his abilities as a warrior. But when he saw his own kith and kin arrayed against him, he was overcome with despair and confusion. He turned to Shri Krishna, his charioteer and friend, and surrendered to Him and sought His counsel.

It was then that Shri Krishna  imparted to him the highest wisdom, the knowledge of the True Self, and showed him the path of Bhakti. Shri Krishna advised him to surrender himself to Him, to make Him his supreme goal, and to dedicate all his actions to Him.

Shri Krishna then speaks of four types of devotees – the distressed, the seekers of knowledge, the seekers of worldly possessions, and the wise. But in essence, all are devotees, for they turn to the Divine in their own way.

The path of Bhakti is open to all, regardless of their station in life. Even the simplest acts, when done as an offering to the Lord, become acts of worship. Whether it is eating, worshiping, giving charity, or engaging in austerities, if it is done with devotion and as an offering to the Divine, it becomes a means of spiritual progress.

The key is constant remembrance of the Lord, in thought, word, and deed. Shri Krishna proclaims that “The devotee who worships Me with unwavering devotion, who constantly meditates on Me, and who dedicates all actions to Me, such a one shall be freed from the ocean of birth and death”.

Therefore, Arjuna, abandon all other duties and take refuge in Me alone. I shall liberate you from all sins and sorrows. Have no fear. With your doubts dispelled and your mind fixed on Me, engage in your ordained duty as an offering to Me.

This is the essence of the path of Bhakti, the path of love and devotion. It is the surest and sweetest way to attain union with the Divine, to break free from the bonds of ego, and to soar freely in the infinite expanse of the Supreme Consciousness.

So let us all strive to cultivate as many qualities of a pure devotee as possible and become dear to Krishna. Once we manage to become dear to Krishna, we become like the baby kitten and Shri Krishna will take care of us. Until then, we remain a monkey and it is our duty to continuously purify and elevate ourselves.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)