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Govardhan lila is a special pastime of Lord Krishna and his devotees, as it reveals many secrets of pure devotion. Goverdhan lila teaches us how to serve, how to increase our service and how to maintain our service. Govardhan lila is also a pastime of bliss, as Krishna and his devotees experience the highest joy experiencing all mellows of devotion at the same time.

The Meaning of Govardhan

The word Govardhan is made of two words: Go and Vardhan. Go has 32 meanings some of them mean earth, cows, gopis, mountain, clouds and renunciation. Vardhan means to intensify or increase. Therefore, Govardhan means

Krishna increases the bliss of the earth (vraj Bhumi) by standing on it.

Krishna gives bliss to the cows, that is why he is known as Govinda, the protector of cows.

Krishna gives bliss to the gopis, the cowherd girls who love him with all their hearts. The gopis have a secret that only Krishna knows.

Krishna gives bliss to the mountain, Govardhan, by touching it with his hand and feet.

Krishna gives bliss to the lord of clouds, Indra, by killing his sinful tendency and making him surrender to him

Lastly, Krishna increases the power of renunciation of the Govardhan hill. It was because of the touch of Krishna that Govardhan easily tolerated the pain of torrential rains send by Indra.

The Teachings of Govardhan Lila

Govardhan lila teaches us many lessons about devotion and service. Some of them are:

Despite all the suffering and miseries, Govardhan was in bliss because he was serving Krishna. For devotees, service converts miseries into utter joy.

Govardhan was fortunate to come in contact with Krishna for seven days and nights. He showed us how to come in contact with Krishna through service. It is only in service that Krishna will touch us and satisfy our souls.

To serve Krishna, a devotee can be on top of him. By the mercy of Krishna, a devotee can do more than the Lord.

Govardhan satisfied Krishna in all respects. Therefore, a devotee should plan to increase the pleasure of the Lord.

The best service to Krishna is to engage others in His service as Govardhan have all Vrajvasis full seven days of service to Krishna.

Kartik month is the most auspicious and sacred month for the followers of Sanatan Dharma.It is also known as Damodara month, as it commemorates the pastime of Lord Krishna being bound by the love of his mother Yashoda.

Kartik month is dedicated to the worship of Lord Krishna. It is also the month of Kartik nakshatra, which is associated with Radha Rani, the supreme goddess of devotion and the eternal consort of Lord Krishna.

But do you know why Kartik month is so important? And how can you make the most of this month to please Radha Rani and attain her service? In this article, we will explain the significance and the best practices to achieve Radha Dasyam, the ultimate goal of life.

The Significance of Kartik Month

Kartik month is the best time to perform various spiritual practices, such as fasting, chanting, reading scriptures, visiting temples, offering lamps, donating to charity, and serving the devotees. By observing the rituals and vows of Kartik month, one can attain the blessings of Lord Damodhar and Radha Rani, and achieve the ultimate goal of life, which is to love and serve them.

Kartik month is also the month of gratitude, as it marks the end of the harvest season and the beginning of the winter season. It is a time to thank the Lord for his mercy and protection, and to share his gifts with others.

The Goal of Radha Dasyam

The internal reason for celebrating Kartik month is that we are worshipping and pleasing Radha Rani, the presiding goddess of this month and the embodiment of service, Radha Dasyam. Radha Rani is the most beloved of Lord Krishna, and she serves Him with the highest devotion and love. She is also the source of all the gopis, who are the best examples of pure devotees. Radha Rani likes this month because of His quality of bhaktvatsalya, or affection for his devotees, because of which He gives himself to His devotees.

The ultimate goal of Radha Dasyam is Krishna Dasyam, which means to serve Lord Krishna the way Radha Rani serves him. Krishna Dasyam is the highest stage of devotion, and it is very rare and difficult to attain. Only by the mercy of Radha Rani and her associates, one can hope to reach this stage. But Radha Dasyam is also not a cheap thing, and it requires a lot of sincerity, purity, and dedication. In Kartik month, we have a great opportunity to please Radha Rani and get her favor by following her instructions and examples.

How to Achieve Radha Dasyam in Kartik Month

To achieve Radha Dasyam, we need to develop the following qualities and practices:

1.Spiritual anxiety: Anxiety to serve Lord Krishna, and to serve him more and more. This is not the same as material anxiety, which is caused by attachment and ignorance. Spiritual anxiety is sweet and blissful, and it increases our love for Lord Krishna. We should always be eager to serve him, and never be satisfied with our service.

2.Detachment and determination: Detachment from everything in this material world except service to Lord Krishna, and determination to follow His will and His devotees’ instructions. We should not be distracted or influenced by the allurements or obstacles of this world, but focus on our spiritual goal. We should have firm faith in the scriptures and the guru, and follow their guidance without hesitation

3.Preaching: Preaching means to glorify Lord Krishna and spread His message all over the world. This is the innermost desire of Radha Rani, and the best way to please her. By preaching, we also benefit ourselves and others, as we purify our hearts and awaken our dormant love for Lord Krishna. Preaching can be done in various ways, such as speaking, writing, singing, distributing books, etc.

4.Expertness: Expertness means to serve Lord Krishna with skill and intelligence, and to make our service refined and pleasing. We should learn from the gopis, who were experts in serving Lord Krishna in every way. They knew His likes and dislikes, His moods and preferences, His needs and desires, and they served Him accordingly. They also served Him with creativity and spontaneity, and always surprised Him with their love.

5.Surrender: Surrender means to give up our own will and accept the will of Lord Krishna. We should not entertain our own desires or opinions, but let Lord Krishna decide what is best for us. We should be ready to do anything and everything for His pleasure, even if it is difficult or painful. We should also surrender to His devotees, especially to Radha Rani and her associates, and serve them with humility and respect.

These are the five essential qualities and practices that will help us achieve Radha Dasyam in Kartik month. Of course, we should also follow the basic rules and regulations of bhakti, such as chanting the holy names, reading the scriptures, observing the festivals, etc. But we should do them with the mood of serving Radha and Krishna, and not for our own benefit.

Take full advantage of Kartik month and make rapid progress in your spiritual life. Kartik month is a golden opportunity to please Radha Rani and Lord Krishna, and to get their mercy and love. If we sincerely follow the above guidelines, we can hope to achieve Radha Dasyam, the highest perfection of life.

The phrase “Cleanliness is next to Godliness” is a popular proverb that emphasizes the importance of purity in our lives. Besides that cleanliness is fundamental to establishing and preserving purity in the community.

Of all the ways, Sravaṇam (hearing) and kīrtanam (chanting) are considered as the best and the easiest ways to cleanse one’s heart.

Sravanam

Hearing is compared to sweeping. Just as one sweeps the floor with a broom to collect all the dust, hearing similarly cleanses the heart from the dust of all material attachments. By repeatedly hearing about the topics of God, one develops detachment from the material world. Hearing also cleans up various doubts,the tendency to sin, and ignorance lodged deep within in the subconscious mind.

Kīrtanam

Kīrtanam on the other hand makes one’s heart cool. It is like mopping the floor with water after sweeping. Kirtanam performed with a purified heart, brings śānti (peace), saṅtuṣṭi (satisfaction) and rasa(bliss)

Rewards of Sravanam and Kirtanam

The more the heart is clean by śravaṇam and kīrtanam, the more the life becomes decorated with good qualities like truthfulness, compassion, peace, austerity, simplicity, respecting others, pridelessness , nonviolence,tolerance,and the quality of serving guru and Vaiṣṇavas.

And when the heart is clean, cool, and beautifully decorated with good qualities, it is believed that God comes to reside within us.Cleansing one’s heart and decorating it with good qualities is considered as the best service to God.

Conclusion

The heart is like a temple, a sacred place within, where God resides. But just like any temple, it needs to be maintained with sweeping and washing so that it’s not left stained. The more we hear and chant, the more our heart will shine with qualities so pure that it will become a suitable place for God to live in.

In the realm of Gaudiya Vaishnavism, there are several festivals that hold immense significance, such as Balaram Jayanti, Janmashtami, Gaura Purnima, Rama Navami. However, the festival that stands above all, the one without which all other celebrations lose their essence, is **Radhastami**.

The Exclusivity of Radhastami

Radhastami is not just another festival; it is a divine celebration reserved for the liberated ones. Sadhakas (practitioners) although they cannot access the profound depths of Radhastami, are eligible to worship and glorify this auspicious occasion.

The Divine Duo: Radha and Krishna

Radhastami marks the day when Radha graced this world with her divine presence. As Gaudiya Vaishnavas, it becomes our duty to understand who Radha is. But before we delve into the mysteries of Radha, we must define our ultimate goal -God. In this divine journey, Radha is the path and God, or Krishna, is the destination.

Krishna, as defined in the Upanishads by the statement “Raso Vai Sah,” is the embodiment of happiness and bliss. To share this divine bliss with us, Krishna expands Himself as Radha. He condenses all His bliss and gives it a form -Srimati Radha. Thus, Krishna and Radha are one in essence. Without Krishna, Radha is lifeless, and without Radha, Krishna remains unseen.

The Blissful Service of Srimati Rādhārāṇī

Radha, being the embodiment of divine bliss, serves to bring joy to God and His devotees. She reigns supreme and provides the necessary strength to serve Krishna. She knows that true bliss can only be achieved through service to God. Being the embodiment of bliss herself, who better than her knows what service truly means? Thus, she shares her experience and knowledge of service with sincere devotees.

The Essence of Service

Service is a trinity composed of Yagya (sacrifice), Daan (charity), and Tapa (austerity).

-Yagya signifies sacrificing the concept of “I” and letting go of all traces of selfishness.

-Daan involves offering your mind to God -constantly thinking about and planning for His service.

-Tapa represents happily enduring all hardships in God’s service.

Worshiping Srimati Radha

To worship someone means to please them. The best way to please Radha is by sincerely serving her Lord, Sri Krishna -that’s her ultimate desire from us.Let’s pray to Sri Radha for a single-minded service attitude that pleases Krishna.

Let’s borrow an atom from her ocean of service attitude and offer it back to her in the form of service to Krishna.

“Work now. Samadhi later.” -Śrīla Prabhupada

This principle suggests that one should engage intensely in preaching work along with śravaṇam and kīrtanam, embodying the spirit of a goṣṭhyānaṅdī. As one attains Kṛṣṇa prema through Bhagavān’s mercy, they should evolve into a bhajanānaṅdī.

The Dual Role: Bhajanānaṅdī and Goṣṭhyānaṅdī

One should strive to be a bhajanānaṅdī from within while portraying the role of a goṣṭhyānaṅdī externally. To become a bhajanānaṅdī, one must possess three qualities: desire to attain Kṛṣṇa prema, freedom from the desire for honor, and readiness to present oneself as a fool to avoid association of non-devotees.

Bhajanānaṅdī Spirit

When one harbors a strong desire to become a bhajanānaṅdī, Bhagavān considers him to be a bhajanānaṅdī. One should engage in preaching work while nurturing the desire for the day when they will be in samādhi or become mad in Kṛṣṇa prema. However, merely cultivating this desire is not sufficient; one must also strive internally to become a bhajanānaṅdī or attain Kṛṣṇa prema avastha.

Goṣṭhyānaṅdī Spirit

A Goṣṭhyānaṅdī’s mission is to distribute Kṛṣṇa prema. Their target is to bring people into bhakti under the shelter of Śrīla Prabhupāda and the parampara. This may involve bringing many people into bhakti, building temples, and writing books. However, it’s equally important to work on the bhajanānaṅdī aspect.

Balancing the Dual Roles

The trick lies in balancing and giving equal importance to both roles. For instance, from 5 am to 9 am could be dedicated to maṅgala ārati, chanting, and SB classs for cultivating the bhajanānaṅdī aspect. The rest of the day, from 9 am to 6 pm, could be dedicated to the goṣṭhyānaṅdī aspect. Both these aspects will be rendered weak if one puts efforts less than 100% in each of them.

If one focuses solely on the internal work of the bhajanānaṅdī aspect and neglects the external work of the goṣṭhyānaṅdī aspect, they risk falling from their spiritual path. One cannot act as a bhajanānaṅdī externally unless they have attained Kṛṣṇa prema.

Conversely, if one focuses only on the goṣṭhyānaṅdī aspect and neglects the internal work of the bhajanānandi aspect, their bhāva will be spoiled and they will never attain Kṛṣṇa prema. Such a person may develop an egoistic mindset, thinking, “I am a guru. I am a preacher,” which can lead to their downfall.

Practical Tips for Becoming a Bhajanānaṅdī

1. During the time allocated for cultivating the bhajanānaṅdī aspect, one should not think about goṣṭhyānaṅdī related activities. One should not think about this material world, devotees, or preaching, but only about Bhagavān.

2. During free time, one should read pastimes of Bhagavān to nourish the bhajanānaṅdī aspect.

3. One should also contemplate on questions like “How far am I from Kṛṣṇa prema? How to go up to that stage? What hurdles are there?”

The Parallel Path of Bhajanānaṅdī and Goṣṭhyānaṅdī

Both the bhajanānaṅdī and goṣṭhyānaṅdī aspects should progress in parallel in one’s devotional life. This balance ensures that one can become a bhajanānaṅdī internally and a goṣṭhyānaṅdī externally, maintaining a harmonious blend of internal spiritual cultivation and external preaching efforts.

In conclusion, becoming a bhajanānaṅdī internally and a goṣṭhyānaṅdī externally requires discipline and balance between internal spiritual cultivation and external preaching efforts.

The desire to see God is key to ending the cycle of birth and death. Merely performing religious activities without the genuine desire to see God is not enough. Continuous devotion driven by this desire is what leads to the divine vision of God.

New devotees, known as kaniṣṭha adhikarīs, who perform devotional activities out of fear or under pressure, will not achieve the divine vision of God. True or devotion should be free from fear.True devotion is driven only by a deep and passionate desire to see and be with the divine.

Cultivating the Desire to See God

The desire to see God can be cultivated through the process of hearing. Among all spiritual practices, śravaṇam (listening to spiritual discourses) is considered paramount as it kindles the desire to see God. The speaker should aim to inspire listeners to yearn for liberation from worldly existence and instill in them a longing to see God. A discourse that fails to evoke such urgency is deemed ineffective.

It is recommended that one should seek knowledge from those who ardently wish to escape the cycle of birth and death, aspire to see God, and ultimately attain Him.

Gaining Experience from Śravaṇam and Kīrtanam

When an individual aspires to see God and attain Him, they draw upon their experiences or realizations (anubhava) from śravaṇam and kīrtanam (singing praises of God). This continuous engagement helps augment their desire to see and attain God.

Preparation to see God

Seeing God is not simply a matter of yearning; it necessitates being qualified of such a vision. The singular prerequisite for this is cultivating service attitude. As one’s dedication to serving God intensifies, so does this service attitude. As this service attitude intensified, gradually one gets prepared to see God.

However, as elucidated by Srila Prabhupada, the secret to seeing God is not to try to see Him, but to engage in deeds that would make Him want to see you. This philosophy might lead novices in devotion to lack a genuine desire to see God, serving Him in a passionate and mechanical manner instead. Conversely, those driven by emotion aspire to see God without acquiring the necessary pre qualification.

In contrast, a genuine devotee engages in service to God with a longing to see Him, not to fulfill personal desires but to serve Him better.Rather than demanding to see God, they harbor a hopeful yet patient attitude, serving God diligently while awaiting the moment He chooses to reveal Himself.

Conclusion

In conclusion, seeing God is not a matter of demand but a result of sincere longing for serving and attaining Him . Even though one may yearn for the sight of God, it is ultimately up to Him to reveal Himself.

Lord Balarama is God Himself, but plays the role of servant of God. Therefore, he is known as Servant God! As a servant, He has many roles to play.

1.Philosophy (Tattva vichar)

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca

From a philosophical perspective, Lord Balarama represents the bala shakti or the power of strength. This power keeps the atoms of universe bound together and gives them form. It also gives strength to devotees to practice devotion.By His mercy, Lord Balarama makes devotees strong so that they can approach Lord Krishna.

2.Pastimes (Lila vichar)

In terms of pastimes, Lord Balarama played the role of an elder brother in Krishna Lila and the role of a younger brother in Ram Lila. He is also considered to be the source of all avatars.

3. Rasa

In terms of rasa or mellow, Lord Balarama serves Lord Krishna in all five rasas and is considered to be the Adiguru or original guru of all rasa. He sustains these rasas and serves them.

The Significance of Lord Balaram to Practitioners

Lord Balaram is special to practitioners for both individual and universal reasons.

a. Individual Significance

From an individual perspective, Lord Balaram gives strength to devotees to practice devotion. This strength manifests in many forms, including the guru, who is an expansion of Lord Balarama. The guru is heavy in knowledge, character, and realization. Lord Balarama’s mercy manifests as the guru externally, in scriptures, and in sadhus. In association with sadhus, devotees can generate enthusiasm, which is also a manifestation of Lord Balaram.

The trilogy of sadhu, sastra, and guru is meant to guide a devotee to the lotus feet of the Lord. Internally, it is Lord Balarama who inspires devotion, enthusiasm, and strength.

b. Universal Significance

From a universal perspective, Lord Balaram establishes the religion of dharma. The power of dharma comes from Lord Balaram and he protects it. Dharma can be understood through wisdom, which is given by Lord Balarama. Our whole lives are based on dharma and Lord Balaram establishes the sense of dharma and beauty in this world. He is the epitome of beauty.

Without Lord Balarama, we cannot live or sustain ourselves, nor can we advance or preach without his mercy.

Conclusion

Lord Balarama is an essential figure for practitioners of devotion. He gives strength and inspiration to devotees and establishes the religion of dharma in the world.

Let us pray to Lord Balarama to always guide us and give us a sense of dharma and the beauty of the love of God..

Vaijayanti mala is a special garland that Krsna wears around His neck. It is made of five different kinds of flowers and reaches down to His knees. It has many meanings and significance in the spiritual tradition of Vrindavan.

Vaijayanti Mala as a Symbol of Victory

One meaning of vaijayanti mala is “a garland of victory”. The word vaijayanti comes from the Sanskrit root “vai”, which means “special”, and “jayanti”, which means “victory”. This garland represents the victory over birth and death, which can be achieved by the grace of Krsna. It also represents the victory over good and evil, which can be attained by following the path of bhakti or devotion to Krsna.

By meditating on Krsna’s vaijayanti mala, one can overcome the bondage of material existence and attain liberation. By gazing into Krsna’s eyes, one can overcome the lust and desire that keep one entangled in the cycle of rebirth. By focusing on Krsna’s lotus feet, one can find relief from any difficulty or distress. Krsna’s lotus feet are the source of all auspiciousness and happiness.

Vaijayanti Mala as a Symbol of Love

Another meaning of vaijayanti mala is “a garland of love”. The word vaijayanti also comes from the Sanskrit root “vai”, which means “special”, and “jaya”, which means “love”. This garland symbolizes the love between Krsna and His eternal consort, Srimati Radharani. Radharani is also known as Vaijayanti, because She is the conqueror of Krsna’s heart. She is the embodiment of pure love and devotion for Krsna.

Krsna wears the vaijayanti mala to remind Him of His eternal bond with Radharani. He always thinks of Her, just as She always thinks of Him. The garland is a sign of their mutual commitment and affection. The flowers in the garland also represent the different aspects of Radharani’s personality and beauty.

Vaijayanti Mala as a Symbol of Godhood

A third meaning of vaijayanti mala is “a garland of Godhood”. The word vaijayanti also comes from the Sanskrit root “vai”, which means “special”, and “jaya”, which means “conqueror”. This garland signifies that Krsna is the supreme personality of Godhead, who has conquered everything by His power and opulence. He is the source of all creation, maintenance and destruction. He is the master of all living beings and planets.

However, in Vrindavan, Krsna does not display His Godhood. He hides His majesty and glory behind His sweetness and charm. He plays as a simple cowherd boy, who enjoys the company of His friends and lovers. He does not act as God, but as a lover. He is not controlled by His own will, but by the will of His devotees. He is not the ruler of Vrindavan, but the servant of Vrindavan.

In Vrindavan, the real God is not Krsna, but prem or love. Prem is the king and conqueror of Vrindavan. Prem is what binds Krsna and Radharani together. Prem is what attracts everyone to Krsna. Prem is what makes Krsna dance and sing. Prem is what makes Vrindavan a place of bliss and joy.

Thus, vaijayanti mala means a garland of prem.

The profound impact of our dietary choices on our mental state is widely recognized. A popular Hindi adage, “Jaisa ann vaisa man,” translates to “The nature of the food reflects the nature of the mind.” This belief is so deeply rooted that many spiritual practitioners from various traditions prefer not to consume meals prepared by others. But what underpins this emphasis on food?

The ancient Upanishads provide insights into this connection. A particular verse from the Chāṅdogya Upaniṣad (6.5.1) elucidates the relationship between our sustenance and our mind. It states that when we consume food, it segregates into three distinct components. The most tangible part is expelled as waste; the moderately tangible transforms into our physical form, and the most refined influences our thoughts and feelings.

Elaborating on this verse, the philosopher Madhvācārya sheds light on the intricate science of nourishment. He categorizes food into:-

-The Gross component: This refers to the physical makeup of the food, which eventually becomes waste post-digestion.

-The Subtle component: This represents the energetic essence of the food, which turns into vital fluids (rasa) and vigor (oja) after digestion.

-The Subtlest component: This pertains to the cognitive aspect of the food, which has a direct bearing on our mental state.

The Science

The intricate relationship between food and our mental state is a topic that modern science has only partially explored. While contemporary research acknowledges the first two aspects of food, it remains largely unaware of the third dimension. Yet, there’s evidence suggesting that individuals who consume meat from animals that faced trauma in slaughterhouses might experience heightened feelings of fear, anxiety, anger, and stress. This is attributed to the belief that the intense fear and pain experienced by these animals at the time of their death can transfer to those who consume their flesh. The Upaniṣads offer this perspective to explain the emotional disturbances faced by meat-eaters.

Given these considerations, many spiritual practitioners prefer to prepare their meals personally, avoiding dishes made by others to prevent the potential transfer of the cook’s emotions and thoughts.

Bhakti Yoga View

The Bhakti Yoga tradition introduces another layer to this discourse. While the Upaniṣads emphasize the importance of self-cooking, termed as svapāk, they don’t delve into the act of offering food to the divine, a central tenet in Bhakti Yoga. In this tradition, even if food is prepared with the utmost care and consciousness, consuming it without first offering it to Bhagavān is seen as a transgression. The Bhagavad Gita (3.13) elucidates that true devotees are absolved from sins as they partake in food first presented as a sacrifice. In contrast, those who cook solely for personal gratification are consuming sin.

Madhvācārya, in his work ‘Karma Nirṇay’, emphasizes that the act of offering to the divine begins in the kitchen itself, not just at the altar. The mindset of the cook and the one making the offering are both pivotal. Offering food with the mere intention of purification is not enough; the genuine intent should be to delight the Lord, transcending mere ritualistic practices. Thus, food truly transforms into Prasādam (blessed food) when it’s both prepared by oneself or a devout follower and presented to the divine.

Practical Tips

For devout followers, mindful practices around food are essential. Reflecting on the aforementioned insights, here are some practical guidelines for devotees:

1. Avoid procuring ready-made meals from outside and presenting them as offerings to the Lord at home.

2. Simply chanting ‘Śrī Viṣṇu’ thrice before consuming purchased food isn’t recommended.

3. Remember, any food that undergoes processing or heating carries the consciousness of the individual who prepared it. Such food isn’t suitable for offering to the Lord.

4. Even fruits and products like jams might bear the impressions of those who handled or processed them.

5. It’s crucial to recognize our role as servants of the Lord, rather than viewing the Lord as a means to purify our food. Our offerings should be made with genuine love and reverence.

6. To maintain the sanctity of the offerings, it’s best to prepare meals personally or ensure they’re cooked by a devotee with the right consciousness, before presenting them to the Lord.

Bhakti is the process of loving and serving Bhagavān, the Supreme Personality of Godhead. Bhakti is the highest goal of life and the most sublime path of perfection. In this article, we will explore the seven glories of bhakti that are mentioned by Bhagavān Himself in the Bhagavad-gītā.

King of All Knowledge

Bhakti is the king of all knowledge because it is open for everyone, regardless of their caste, creed, wealth, intelligence, or morality. Anyone can practice bhakti by hearing, chanting, remembering, and serving Bhagavān and His devotees. Bhakti gives us the knowledge of our true identity as eternal servants of Bhagavān and frees us from the ignorance and illusion of material existence.

King of All Secrets

Bhakti is the king of all secrets because it is hidden from the eyes of those who are not sincere and humble. Bhakti can only be understood and practiced by the mercy of Bhagavān and His devotees. By associating with devotees, we can learn the secrets of bhakti and how to please Bhagavān with our thoughts, words, and deeds.

Purest Knowledge

Bhakti is the purest knowledge because it destroys all the sinful reactions that bind us to the cycle of birth and death. Bhakti purifies our heart from the seeds and habits of material desires and fills it with the love and devotion for Bhagavān. Bhakti also purifies our mind from the modes of ignorance and passion and elevates it to the mode of goodness and beyond.

Topmost Process of Attaining Perfection

Bhakti is the topmost process of attaining perfection because it is easy, powerful, and quick. Bhakti does not depend on any external factors such as time, place, or circumstance. Bhakti only requires a sincere and eager heart that wants to surrender to Bhagavān and follow His instructions. By practicing bhakti, we can attain the supreme perfection of life, which is to love Bhagavān and be loved by Him.

One Can See Bhagavān Face to Face

Bhakti is so powerful that it enables us to see Bhagavān face to face. By engaging in bhakti, we can experience the sweetness of Bhagavān’s names, forms, qualities, pastimes, and associates. We can also develop a personal and intimate relationship with Bhagavān, who is the source of all happiness and beauty. We can even meet, talk, and dance with Bhagavān by His grace.

Becoming Pure and Associates of Bhagavān

By practicing bhakti, we can become pure and associates of Bhagavān. We can go to His abode and stay with Him eternally. For that, we have to become supremely pure like Him and His devotees. We have to give up our false ego and selfishness and cultivate selflessness and renunciation. We have to realize that we belong to Bhagavān and not to this world.

Perfection of Religion

Bhakti is the perfection of religion because it encompasses all the principles and practices of dharma. The foundation of dharma is selflessness (nisvārtha) and renunciation (tyāga). By practicing bhakti, we automatically cultivate these qualities as well as truthfulness (satya), compassion (daya), cleanliness (saucam), and austerity (tapa). These are the four pillars of dharma that support our spiritual life.

Full of Happiness

Bhakti is full of happiness because it is a joyful and dynamic relationship with Bhagavān. Bhakti is not a dry or mechanical process, but a lively and ecstatic process that involves singing, dancing, feasting, and celebrating with Bhagavān and His devotees. Every day is a festival in bhakti. By practicing bhakti, we can experience the highest happiness and satisfaction in life.

Conclusion

Bhakti is the best way to please Bhagavān and attain His mercy. By practicing bhakti, we can cut the great tree of material desires and attain the supreme treasure of love for Bhagavān. Therefore, we should try to practice bhakti under the guidance of a bonafide spiritual master who can teach us how to cut the great tree of desires and attain the supreme treasure of love for Bhagavān.