If you know that you are positively other than your body, you have then none to fight with or struggle against; you are dead to all ideas of selfishness.So the Bhakta declares that we have to hold ourselves as if we are altogether dead to all the things of the world; and that is indeed self-surrender. Let things come as they may.

Those who talk of Him alone, the Bhakta finds to be friendly to him; while those who talk of anything else appear to him to be unfriendly. A still higher stage of love is reached when life itself is maintained for the sake of the one Ideal of Love, when life itself is considered beautiful and worth living only on account of that Love.

“The intense pleasure in meditating on God took away the binding effects of her good deeds. Then her intense misery of soul in not attaining unto Him washed off all her sinful propensities; and then she became free.”the various passions, and feelings, and emotions in the human heart are not wrong in themselves; only they have to be carefully controlled and given a higher and

This is the renunciation of the Bhakta: this mighty attraction in the direction of God makes all other attraction vanish for him; this mighty infinite love of God which enters his heart leaves no place for any other love to live there. How can it be otherwise? Bhakti fills his heart with the divine waters of the ocean of love,which is God Himself.

Religion is Renunciation: Step by step: How to leave to go the lower enjoyments of senses and not stop at the intellectual enjoyments, but reach the most finer joy – Love and Devotion to God, the Para-Bhakti Yoga state…All preparations to it is the purification of the soul.

We must always remember that external practices have value only as help to develop internal purity. The forms have value only so far as they are expressions of the life within. If they have ceased to express life, crush them out without mercy.The man who will mercilessly cheat widows and orphans, and do the vilest deeds for money is worse than any brute, even if

The thing to be considered is what we know as Ishta-Nishthā. One who aspires to be a Bhakta must know that “so many opinions are so many ways.” He must know that all the various sects of the various religions are the various manifestations of the glory of the same Lord.Not only this, the Bhakta must take care not to hate, or even to criticise,

The point to be considered is the worship of Pratikas or of things more or less satisfactory as substitutes for God, and the worship of Pratimās or images. —“Joining the mind with devotion to that which is not Brahman, taking it to be Brahman,” says Bhagavān Rāmānuja.Now, worshipping Ishwara and Him alone is Bhakti; the worship of anything else, Deva or Pitri, or any other

Even as in the case of the least differentiated and the most universal symbol OM, thought and sound-symbol are seen to be inseparably associated with each other, so also this law of their inseparable association applies to the many differentiated views of God and the universe: each of them therefore must have a particular word-symbol to express it.