Bhakti

The word bhakti is derived from the root bhaj, which means to render service. The essential character of bhakti is service to the Lord, consisting of complete submission of the body, mind and speech. In Bhakti-Sandarbha, Jiva Goswami demonstrates in his analysis of Srimad Bhagavatam that through bhakti one experiences the Supreme Reality.

Jiva Gosvami

Jiva Gosvami explains that the Absolute possesses three types of potencies, namely internal, external (maya) and intermediate. Bhakti is the internal potency of the Lord, and is superior to both the external and intermediate potencies. The external potency can exercise its influence over living being (jivas) but not over the internal potency. Therefore, the only way a jiva can be released from the clutches of maya is if one becomes surcharged with the internal potency. Action (karma) and Knowledge (jnana) are both products of material nature and are therefore incapable of relieving the problems of the jiva. Karma means to follow the duties prescribed by scripture, which can be enacted either with a material motive or selflessly. Jnana means to cultivate the knowledge of discrimination between spirit and matter. Karma, if performed meticulously, can lead one to heaven, where one can enjoy until the effect of one’s pious karma is exhausted, after which one must again take birth. Thus karma cannot lead to God realization. Why, then, do the Vedas prescribe karma? It is a gradual process for those who are firmly attached to the fruits of their actions. If one engages in karma without any material motive, it will instill detachment in the performer, in which case karma becomes a stepping stone to the path of jnana.

Bhakti continues after perfection

Bhakti can be performed by all people, at all times, in all places, and under all conditions. This distinguishes bhakti from the processes of karma, jnana and yoga, which have restrictions. Bhakti, like the Lord, is supremely independent; indeed, if one has bhakti, then knowledge and detachment follow as concomitant effects.

Another feature of bhakti is that not only is it a means to an end, but it continues after perfection; thus even liberated souls perform devotion. Unlike jnana and yoga, one does not give up devotion after attaining perfection. Rather, one executes it more meticulously and without any motive. Bhakti is unobstructed, or apratihata, because it is beyond the concept of material pleasure and pain. Unlike karma and jnana, bhakti is blissful during its execution, and it gives ultimate bliss.

Bhakti is the Lord’s hladini-sakti, or pleasure potency, an aspect of his internal potency. It is this hladini-sakti, which is not different from his own internal constitution (svarupa), which the Lord bestows on living beings to give pleasure to them and to Himself. Therefore, the pleasure that the Lord derives is not coming from an external source but from his own svarupa.