Bhakti Yogi Qualities: Transform Your Life Through Them

In this insightful podcast, Kṛṣṇadaasa delves into the Bhakti Yogi qualities as explained in the Bhagavad Gita. Through a stepwise plan for spiritual progress, focusing on Karma Yoga, Abhyasa Yoga, and the inspiring stories of Dharma Vyadha and Kaushika, listeners will discover how Lord Krishna guides devotees toward enlightenment. With a strong foundation in Sanatana Dharma and inclusive Vedanta, the podcast illustrates how qualities like devotion, humility, contentment, and self-control are essential to spiritual growth. This episode offers practical wisdom for anyone seeking to apply the Gita’s teachings in daily life.

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Verses 12.9 – 12.14

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥९॥

atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram
abhyāsa-yogena tato mām icchāptuṁ dhanañjaya

अथ (atha) – If; चित्तं (cittaṁ) – mind; समाधातुं (samādhātuṁ) – to fix; न (na) – not; शक्नोषि (śaknoṣi) – you are able; मयि (mayi) – on Me; स्थिरम् (sthiram) – steadily; अभ्यासयोगेन (abhyāsa-yogena) – by practice of yoga; ततः (tataḥ) – then; माम् (mām) – Me; इच्छ (iccha) – desire; आप्तुं (āptuṁ) – to attain; धनञ्जय (dhanañjaya) – O Dhananjaya (Arjuna);

If you are unable to fix your mind steadily on Me, then seek to attain Me by the practice of yoga, O Dhananjaya.

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥१०॥

abhyāse’pyasamartho’si mat-karma-paramo bhava
mad-artham api karmāṇi kurvan siddhim avāpsyasi

If you are unable even to practice yoga of devotion to Me, be devoted to working for Me. By performing actions for My sake, you shall attain perfection.

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः ।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥११॥

athaitad apyaśakto’si kartuṁ mad-yogam āśritaḥ
sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān

अथ (atha) – If; एतद् (etad) – this; अपि (api) – even; अशक्तः (aśaktaḥ) – unable; असि (asi) – you are; कर्तुं (kartuṁ) – to do; मद्योगम् (mad-yogam) – taking refuge in Me; आश्रितः (āśritaḥ) – having taken shelter; सर्वकर्मफलत्यागं (sarva-karma-phala-tyāgaṁ) – renunciation of the fruits of all actions; ततः (tataḥ) – then; कुरु (kuru) – perform; यतात्मवान् (yatātmavān) – with self-control;

If you are unable even to do this, then take refuge in Me, and perform actions with self-control, renouncing the fruits of all actions.

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥१२॥

śreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśiṣyate
dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram

श्रेयः (śreyaḥ) – Better; हि (hi) – indeed; ज्ञानम् (jñānam) – knowledge; अभ्यासात् (abhyāsāt) – than practice; ज्ञानात् (jñānāt) – than knowledge; ध्यानं (dhyānaṁ) – meditation; विशिष्यते (viśiṣyate) – is superior; ध्यानात् (dhyānāt) – than meditation; कर्मफलत्यागः (karma-phala-tyāgaḥ) – renunciation of the fruits of action; त्यागात् (tyāgāt) – from renunciation; शान्तिः (śāntiḥ) – peace; अनन्तरम् (anantaram) – immediately follows;

Knowledge is indeed better than blind practice; meditation with knowledge is superior to just knowledge; renunciation of the fruits of action is better than meditation, for peace immediately follows such renunciation.

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥१३॥

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१४॥

adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca
nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī

santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ

अद्वेष्टा (adveṣṭā) – Free from hatred; सर्वभूतानां (sarva-bhūtānāṁ) – towards all beings; मैत्रः (maitraḥ) – friendly; करुणः (karuṇaḥ) – compassionate; एव (eva) – indeed; च (ca) – and; निर्ममः (nirmamaḥ) – free from possessiveness; निरहङ्कारः (nirahaṅkāraḥ) – free from ego; समदुःखसुखः (sama-duḥkha-sukhaḥ) – equipoised in happiness and distress; क्षमी (kṣamī) – forgiving;

सन्तुष्टः (santuṣṭaḥ) – Contented; सततं (satataṁ) – always; योगी (yogī) – united with the Divine; यतात्मा (yatātmā) – self-controlled; दृढनिश्चयः (dṛḍha-niścayaḥ) – with firm conviction; मयि (mayi) – in Me; अर्पितमनोबुद्धिः (arpita-mano-buddhiḥ) – one who has offered mind and intellect; यः (yaḥ) – who; मद्भक्तः (mad-bhaktaḥ) – My devotee; सः (saḥ) – he; मे (me) – to Me; प्रियः (priyaḥ) – dear;

One who is free from hatred towards all beings, friendly, compassionate, free from possessiveness and ego, equipoised in happiness and distress, and forgiving –

Always content, steadfast in yoga, self-controlled, with firm conviction, who has offered his mind and intellect to Me – he, My devotee, is dear to Me.

Shri Krishna started explaining how we can control our senses by engaging them in His service and focusing on Him. In the previous Shloka 12.8, He had said: Fix your mind on me alone, place your intellect in me; thereafter, you will certainly dwell in Me. Of this, there is no doubt.

Shri Krishna recognizes that this may not be easy for everyone. Here, He offers an alternative method for those who struggle to focus their minds directly on Him: “If you are unable to fix your mind on Me, practice abhyasa-yoga (the yoga of practice) and through repeated effort, you shall attain Me.”

Understanding Abhyasa Yoga: The Yoga of Practice

The term “Abhyasa” stems from the root “bhyas,” meaning repetition or practice, and in the spiritual sense, it implies the continuous and disciplined effort toward developing a steady mind focused on God. In Patanjali’s Yoga Sutra, the term abhyasa is described as the constant and determined practice to achieve mental stillness and focus, which, over time, helps the practitioner overcome obstacles such as distraction or doubt.

Shri Krishna emphasizes in this verse that practice is the key to mastering devotion and aligning one’s mind with God. He suggests that those unable to immediately fix their minds on Him should engage in repetitive, consistent practice. Such practice may involve daily prayers, meditation, chanting (japa), or even mindfulness of Krishna in all actions. This practice isn’t just about performing rituals; it is about gradually cultivating a heart full of devotion through disciplined engagement in spiritual practices.

In Bhagavad Gita 6.35, Krishna addresses Arjuna’s concern about the restless mind, acknowledging that while it is challenging to control the mind, it can be achieved through “abhyasa” and “vairagya” (detachment). 

श्रीभगवानुवाच |
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||

śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate

The Supreme Lord said: Undoubtedly, O mighty-armed Arjuna, the mind is fickle and hard to control, but it can be controlled through abhyasa (practice) and detachment, O son of Kunti.

In this light, verse 12.9 serves as a compassionate reminder that, although focusing solely on God may be difficult for many, consistent practice can make this possible. It is through repeated effort, practice, and focused attention that one attains divine realization.

Bhakti Through Action: The seeds of Kriya Yoga

Moving forward, Shri Krishna acknowledges that even practicing Abhyasa Yoga might be difficult for some. In verse 12.10, He offers an even simpler option: “If you are unable to follow even abhyasa yoga, then just make sure all your actions are dedicated to Me.” This is a profound statement as it opens up the spiritual path to everyone, regardless of their ability to meditate, practice intense spiritual disciplines, or engage in elaborate rituals. Shri Krishna’s teachings are truly universal, as He doesn’t create rigid barriers to devotion; instead, He offers a variety of ways for different individuals to progress on the spiritual path based on their capacity.

This principle of offering one’s actions to God is rooted in the concept of Karma Yoga, discussed extensively earlier in the 3rd chapter of Bhagavad Gita. In Bhagavad Gita 3.9, Krishna instructs Arjuna to perform all actions as a sacrifice to the Supreme, warning that otherwise, action will bind a person to material consequences. 

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: |
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर || 9||

yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara

O son of Kunti, perform your duties as a sacrifice to the Supreme alone; for otherwise work binds one to this material world.

This principle is expanded upon in verse 12.10, where He reiterates that even if one is unable to practice focused meditation or disciplined devotion, simply dedicating every action to Him can lead one towards spiritual perfection.

This offering of actions is known as Ishvara Pranidhana—offering all activities, thoughts, and desires to the divine. The Yoga Sutras of Patanjali support this idea, stating that those who dedicate all their work and results to the Supreme are led to liberation. Whether one is cooking, working, singing, or even engaging in routine duties, the mindset of offering everything to the Lord transforms the mundane into the spiritual.

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ

The practice of yoga consists of three components: tapas (austerity), svadhyaya (self-study), and Ishvara pranidhana (surrender to God and dedicate all actions to Him with an unshakeable faith in His guiding and protecting power).

In the context of yoga and spiritual practice, Ishvara Pranidhana implies offering all actions, thoughts, and desires to the Divine, and accepting the outcomes with faith and devotion. It is one of the five niyamas (observances) in the Yoga Sutras of Patanjali and is seen as a crucial aspect of spiritual progress. By practicing Ishvara Pranidhana, a person cultivates humility and lets go of ego-driven desires, aligning themselves with the will of the Divine.

The 5 Niyamas

1. Self-Purification (Shaucha) 
2. Contentment (Santosha) 
3. Self-Discipline (Tapas) 
4. Self-Study (Svadhyaya).
5. Self-Surrender (Ishvara Pranidhana)

Getting back to verse 2.1 of the yoga sutras:

tapaḥsvādhyāyeśvarapraṇidhānāni = tapaḥ + svādhyāya + īśvarapraṇidhāna 

Tapa or tapas means to heat; to glow; to shine; to purify; to fire; to change; to transform. In philosophical and spiritual literature, tapas refers to the practices and disciplines leading to acquiring radiance of body and clarity of mind; generally tapas refers to austerity, penance, and undertaking the practices that helps purify the mind and body.

svādhyāya = sva + adhyāya

Sva means self; one’s own; pertaining to inner reality; belongingness

Adhyāya means a lesson or study

Together, svādhyāya means study of the self and also study by the self; understanding each and every chapter of life separately, as well as in relation to each other; a thorough study of oneself; thorough study of the scriptures.

īśvarapraṇidhāna = īśvara + praṇidhāna

Īśvara guiding and protecting force; the omniscient, primordial being; the teacher of all previous teachers; the soul free from all afflictions, karmas, and fruits of karmas

Praṇidhāna  complete surrender; complete recognition; embracing tightly; keeping at the center of life

Together, īśvarapraṇidhāna refers to having complete faith in the guiding and protecting power of the Absolute Reality.

kriyāyogaḥ = kriyā + yoga

Kriyā means action; effort; to initiate; to move with purpose and goal

Yoga is the process of acquiring a calm and tranquil mind; the absolutely still state of mind

Together, kriyāyoga means an action plan for acquiring a calm and tranquil mind; an action plan for reaching an absolutely still state of mind. In other words, kriyāyoga means to put the theory of yoga into practice; the schematic or structured practice of yoga. Following the steps of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi.

A beautiful illustration of this is found in the Vana Parva of the Mahabharata, where a humble butcher, despite engaging in the morally questionable profession of killing animals, attains enlightenment because he performs his duty without attachment and with devotion to God. This demonstrates the central tenet of Nishkama Karma—action without attachment to the fruits, emphasized in Bhagavad Gita 2.47, where Krishna instructs Arjuna to focus on action, not on its results. The butcher’s story highlights the fact that no action is inherently lowly or impure; rather, it is the intention and devotion with which the action is performed that matter. When one dedicates every action to God, even the simplest of tasks become sacred offerings, propelling the soul toward spiritual awakening.

However, it’s critical to recognize that such examples do not imply that wrongful actions are absolved by dedication to God. As Krishna explains in Bhagavad Gita 3.35, it is always better to perform one’s own dharma (duty) imperfectly than to perform someone else’s dharma perfectly. While the butcher had no choice but to engage in his profession due to the rigid social structures of his time, today’s world offers us the freedom to choose a righteous path that does not harm others. In modern life, our duty is to align our profession with the principle of Ahimsa (non-violence), especially when it comes to professions that cause harm to living beings.

The Story of Dharma Vyadha and Sage Kaushika

The story begins with a very elevated sage, Kausika, who was devoted to ascetic practices, but his pride and self-righteousness blinded him to the true essence of dharma (righteous living). One day, a crane unintentionally disturbed Kausika while he was meditating under a tree, and in a moment of anger, Kausika looked at the bird angrily, instantly burning and killing it with his mental power. Although Kausika later felt remorse, this incident illustrated that his spiritual progress was hampered by his uncontrolled anger and pride.

Soon after, Kausika went begging for food and arrived at the home of a housewife. The woman was busy attending to her husband and family and asked him to wait. Despite his learned background, Kausika became irritated at the delay, but the housewife, understanding his frustration, calmly addressed him, saying that spiritual knowledge does not automatically make one virtuous. 

She scorns him by asking ‘did you think I was just a crane?’. In Tamil,  it is famously quoted as “Kokkendru ninaithanayo konganava?”. I have seen villagers tease angry people with this taunt.

She then advised him to meet a butcher in the nearby town, who could teach him the true meaning of dharma.

Kausika, puzzled that a lowly butcher could impart spiritual wisdom, nonetheless sought out the butcher, Dharma Vyadha. Upon meeting him, Kausika was surprised to find that Dharma Vyadha was not only compassionate and kind, but also deeply rooted in spiritual understanding. Despite his profession, Dharma Vyadha lived a life of dharma by serving his family and customers with devotion and sincerity. He explained to Kausika that true spirituality is not about renouncing the world or performing rituals in isolation, but about performing one’s duties selflessly, with no attachment to the fruits of one’s actions, while always maintaining devotion to God.

The Central Message: Karma Yoga in Action

The story of Dharma Vyadha highlights the core principles of Karma Yoga as outlined in the Bhagavad Gita:

1. Performing Duty Without Attachment: Dharma Vyadha did not shy away from his profession, which was socially viewed as lowly or impure. He accepted it as his responsibility, as he had inherited the profession from his forefathers. The key to his spiritual success was not his profession itself but the way in which he performed his duties, with complete detachment and without concern for the fruits of his labor.
2. Sva-dharma (One’s Own Duty): Another critical teaching illustrated by the story is the concept of Sva-dharma—the duty that is aligned with one’s station in life, family, and society. Dharma Vyadha’s role as a butcher, though seemingly contradictory to spiritual ideals, was the dharma he inherited, and by fulfilling this role with sincerity, compassion, and a detached mind, he achieved the highest spiritual realization. The Mahabharata emphasizes that no work is inherently low or unworthy as long as it is done with the right attitude—without selfishness, ego, or attachment to material outcomes.
3. Devotion and Selflessness: Despite his profession, Dharma Vyadha was not attached to material gains or worldly desires. Instead, he dedicated his actions to the service of God and others, which is the essence of Bhakti Yoga, the path of devotion. His love and care for his family and his customers reflected his devotion, as he saw every task as an offering to the Divine. This is echoed in Bhagavad Gita 9.27, where Krishna says:
   “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that as an offering to Me.”
   Dharma Vyadha lived this principle by ensuring that all his actions, even in the humble context of his profession, were offerings to the Lord, thereby sanctifying every action in his life.
4. The Power of Humility: Dharma Vyadha’s humility stands in stark contrast to Kausika’s pride. While Kausika had engaged in asceticism and ritualistic practices, he lacked humility and compassion, which are essential for true spiritual growth. Through his interactions with the housewife and Dharma Vyadha, Kausika learns that spiritual knowledge without humility and service is incomplete. Dharma Vyadha, despite his outwardly humble profession, embodied the virtues of humility, compassion, and devotion, teaching that these qualities are more important than outward rituals or status.

The Broader Implication: No Action is Lowly if Done in the Spirit of Dharma

The story of Dharma Vyadha challenges the notion that certain professions or actions are inherently impure or unspiritual. It illustrates the broader teaching of the Bhagavad Gita that all actions, when performed with the right mindset, are sanctified. In the world of Karma Yoga, it is not the nature of the work that defines its spiritual worth but the intention and attitude behind it.

Moreover, this story reflects the inclusiveness of Vedic philosophy, which does not restrict spiritual attainment to a specific caste, profession, or lifestyle. Whether one is a Brahmin, Kshatriya, Vaishya, or Shudra, every individual has the potential for spiritual growth and realization if they perform their duties with sincerity, devotion, and detachment. As Shri Krishna explains in Bhagavad Gita 9.32:
“Those who take refuge in Me, even if they are of lower birth, women, Vaishyas, and Shudras, can attain the supreme destination.”

Dharma Vyadha’s story affirms that spiritual enlightenment is not the exclusive domain of the privileged but is accessible to all who live a life of dharma, irrespective of their social status or occupation.

Lessons for Modern Life

In today’s world, where individuals often grapple with questions about purpose, work, and spirituality, the story of Dharma Vyadha offers timeless wisdom:

1. Every action has spiritual potential: Whether one is engaged in corporate work, manual labor, or creative pursuits, each task can be transformed into a spiritual practice if done with mindfulness, detachment, and a sense of service to others.
2. Humility and devotion are key to progress: No matter what one’s external circumstances may be, cultivating humility, compassion, and a deep sense of devotion can lead to spiritual enlightenment.
3. Detachment from results: In a results-driven society, we are often attached to the outcomes of our efforts, which can lead to stress and frustration. Dharma Vyadha’s story reminds us that true peace comes from focusing on the quality of our actions rather than obsessing over their results.
4. The importance of Sva-dharma: Just as Dharma Vyadha fulfilled his role as a butcher with righteousness, we too must understand and embrace our unique roles and responsibilities, performing them with integrity and without envy of others.

Stepping Towards Renunciation: The Progressive Path of Bhakti

Krishna’s teachings in this section of the Bhagavad Gita reflect a compassionate understanding of human limitations. He provides a stepwise progression for spiritual aspirants, recognizing that not everyone is capable of engaging in deep meditation or immediate renunciation. Starting with verse 12.11, He introduces the idea of renouncing the fruits of one’s actions as the simplest path for those who cannot follow the previous methods. In this verse, Krishna says: “If you are unable to do even this, then, taking refuge in God, abandon the fruit of all actions, being self-controlled.”

This final option—renunciation of the fruits of actions—ties back to Karma Sannyasa or the path of renunciation. For those who are unable to fix their minds on God, unable to practice Abhyasa Yoga, and unable to dedicate all their actions to God, renunciation of the results is the most basic practice of Bhakti. By relinquishing attachment to success or failure, gain or loss, pleasure or pain, one develops equanimity, or Samatvam, which Krishna describes as essential to spiritual growth.

Renunciation is not about giving up the world or one’s duties, but rather giving up the ego’s claim over the results of actions. In Bhagavad Gita 5.10, explains:

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || 10||

brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ

lipyate na sa pāpena padma-patram ivāmbhasā

Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

Qualities of the Pure Devotee: Becoming Dear to God

Starting from 12.13, Shri Krishna describes the qualities of a true devotee (bhakta), highlighting the attributes that make one dear to Him. These qualities represent the pinnacle of spiritual practice and include:

1. Friendliness and Compassion: In Bhagavad Gita 12.13, Krishna highlights the importance of compassion towards all beings. A true devotee sees the Lord in all living entities and therefore treats everyone with kindness and love. In Bhagavad Gita 5.18, Krishna emphasizes that a spiritually evolved person sees all beings—be they a learned scholar, an elephant, a cow, or a dog—with equal vision (samadarshina).
2. Freedom from Ownership and Egoism: Krishna reiterates in Bhagavad Gita 5.29 that He is the ultimate proprietor of all universes and the enjoyer of all sacrifices. A devotee, therefore, remains free from the delusion of ownership, understanding that everything belongs to God. The devotee is also free from egoism, recognizing that the individual self is not the doer, but rather an instrument of the Divine Will.
3. Equanimity in Pleasure and Pain: One of the most profound qualities of a pure devotee is equanimity, the ability to remain balanced in both joy and sorrow. This quality is emphasized in Bhagavad Gita 2.14, where Krishna advises Arjuna to tolerate the dualities of life—heat and cold, pain and pleasure—recognizing them as temporary. A devotee understands that both pain and pleasure are transient experiences and remains undisturbed by them.
4. Forgiveness: In Bhagavad Gita 10.34, Krishna mentions forgiveness as one of the divine feminine qualities. Forgiveness is a hallmark of spiritual maturity, as it reflects a heart free from resentment and anger. When we forgive, we release the emotional poison of bitterness and allow ourselves to move forward on the spiritual path with a lighter, purer heart.
5. Contentment: Contentment is described in 2.71 and 10.4-5. It is a state of inner satisfaction, which arises from a deep connection with the Divine. A true devotee is content with whatever circumstances they face, recognizing that everything is part of God’s divine plan. This contentment allows the devotee to remain peaceful and joyful, even amidst worldly challenges.
6. Devotional Service: In Bhagavad Gita 9.27, Krishna advises that every action, thought, and word should be dedicated to Him. A pure devotee continuously engages in acts of service (seva), recognizing that serving others is equivalent to serving God Himself.
7. Self-Control: Self-control, or Dama, is a critical aspect of spiritual practice. In Bhagavad Gita 6.5, Krishna advises that one must elevate oneself by one’s own mind and not degrade oneself, for the mind can be the best friend or the worst enemy. By practicing self-discipline, a devotee gains mastery over the senses and emotions, allowing for greater focus on God.
8. Firm Conviction: A devotee’s faith in God is unwavering. This firm conviction arises from deep knowledge and understanding of God’s infinite love, power, and grace. In Bhagavad Gita 9.22, Krishna promises that He personally takes care of those who are firmly devoted to Him, ensuring their protection and spiritual growth.

Shri Krishna says that devotees who exhibit these qualities are very dear to Him.

Shri Krishna’s Stepwise plan for success

In these verses, Lord Shri Krishna has provided an incremental, stepwise plan for success and liberation based on the level of difficulty and the capabilities of each person. We can formulate it as follows:

Focus on God (Ananya Chintan). If unable to fix the mind steadily on Shri Krishna, practice Abhyasa Yoga regularly.

If unable to practice Abhyasa Yoga, dedicate all actions to Shri Krishna.

If unable to dedicate actions to Shri Krishna, abandon the fruits of actions and take refuge in Him with self-control.

Alongside these practices, cultivate the divine qualities of a true devotee like universal friendliness, humility, equanimity, forgiveness, contentment, self-discipline and unwavering devotion

By sincerely following this graded path, one becomes dear to Shri Krishna and attains Him.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)