Bhakti Yoga

Published in:

Yoga Sádhaná [a compilation]

Notes:

official source: Yoga Sádhaná

this version: is the printed Yoga Sádhaná, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

from "Bhaktitattva"

Subháśita Saḿgraha Part 1

from “Bhakti, Mukti and Parama Puruśa”

Subháśita Saḿgraha Part 24

from "The Importance and Significance of Devotion"

Ánanda Vacanámrtam Part 13

from "Rádhiká Shakti"

Ánanda Vacanámrtam Part 23

Bhakti Sádhaná

The word bhakti (devotion) means “worshipping”. For worshipping, both the person who worships and the person who is worshipped must be present. Hence as long as there remains a difference between the devotee and God, there is the opportunity and necessity of bhakti sádhaná.

Bhakti signifies longing for the Supreme:

Sa paránuraktriishvare.

The meaning of the word paránurakti should be considered. Rakti denotes rága or “attachment”. Anurakti means maintaining attachment with or being attracted by a particular entity after having understood its meaning. Anurakti is of two kinds. Anurakti for the Supreme Brahma or Infinite Cosmic Consciousness is paránurakti. Anurakti for Brahma under the sway of Prakrti or Anurakti for crude manifestations is termed aparánurakti. God is an object for paránurakti. When aspirants consider the Supreme Brahma to be their own, it is termed bhajaná or bhakti.

The two varieties of anurakti exist only on account of the introversial or extroversial actions of the mind; that is, extroversion denotes aparánurakti, while introversion denotes paránurakti. The externalizing force subordinates people to their sense organs and renders them crude. These people become divested of their spiritual force. Paránurakti, on the other hand, releases people from the grip of the indriyas, and through sublime meditation, establishes them in the finer sublimated senses, in the infinite blessedness beyond the bounds of the Universe.

Now the question arises as to whether bhakti is natural or unnatural for living beings. All the things we see in the manifested universe, whether they be conscious or crude, are attracted to one another. This attraction is the dharma of the created universe, and as a consequence the continuity of the thought projections of the Cosmic Mind is maintained. Therefore I say that attraction is natural for everything. It is due to the attraction between myriads of heavenly bodies oscillating in infinite space, that balance is maintained in the firmament. In every planet or sub-planet, there is the effort for self-preservation. People run and assemble at a place which yields good water, good fruits and fertile lands, because they find adequate materials for self-preservation. The bee flies around flowers in quest of nectar for the sake of preserving its existence. Every entity runs more towards that which is more lasting and secure, and which will provide it with greater safety for a longer time. People run after money because they believe that they can maintain their lives under the shelter of money, that money alone can save them. They do not know that money can provide neither permanent stability nor a securely-founded shelter. During the span of oneʼs life, money will come and go several times. At times its glamour will dazzle our eyes and at other times the lack of money will make us cry from hunger.

Not only money, but all finite objects have this characteristic. One uses finite objects with the intention of enjoying only one of their portions, then sooner or later the residue will be reached. That which is finite cannot permanently remain the object of your enjoyment, or your permanent resort. The existence of all these things is dependent on other things – bounded by the limits of time, place and person.

In philosophical terms, the attraction for finite objects is called ásakti and the attraction for the infinite is bhakti. Rága or rakti means both “the attraction for the infinite” and “attraction for finite objects”. Sakasmae parampremarúpá, that is, “Bhakti is the symbol of love, and this love is dedicated towards Iishvara, signified by the letter ka.” In the Vedic language, the letter ka means “God”. God is indescribable. God is the nucleus of the Universe and is supreme love personified.

Sa Iishvara anirvacaniiya paramapremasvarúpah.

Puruśa and Prakrti: Where a change in Puruśa occurs on account of the influence of Prakrti, the mind comes into being. The senses and organs are the recipients and the vehicles of the workings of the mind; so the mind is the worldly knower or subject of all worldly acts. The mind is the object of the untainted knowing Puruśa, and Puruśa is its subject or knowing self. When the mind, as object, merges into Puruśa, as subject, the distinction between the object and the subject ceases to exist. This is the supreme state of the aspirant. However when the mind is guided by avidyá, that is, when it seeks enjoyment in finite objects, then that externalized energy of the mind is ultimately identified with the crude object. This is so whether this object is a creation of the mind itself or is taken from the crude quinquelemental world.

If the terrific speed with which extroverted people run after finite objects is introverted towards the Supreme Being, then they can attain Brahma and achieve the supreme state. The devotee recites:

Yápriitiravivekináḿ viśayesvanapáyinii

Tvámanusmaratah sá me hradayán mápasarpatu.

–Viśńupuráńa

That is, “O Almighty, may the attraction which ignorant people bear towards the objects of their mind become an eternal love for thee, through Thy remembrance.”

Pure bhakti cannot be based on finite objects, since the very existence of finite objects is derived from extroverted feelings. Nevertheless, I painfully observe that many people confine their love and devotion to finite objects and as a result they do not attain the pervasiveness which love confers. They do not realize that every tiny atom of this vast universe is a creative manifestation of Cosmic Consciousness – Godʼs grand expression. They spend millions on the installation of idols and do not relent on seeing the afflictions of suffering humanity. They do not hesitate when, in cold blood, they kill a young goat for the so-called satiation of a goddess.

Vistárah sarvabhútasya Viśńorvishvamidaḿ jagat;

Draśt́avyamátmavattasmádabhedena vicakśańaeh.

–Viśńupuráńa

The world is a changing phenomenon. Therefore, it is unwise to be attached to any object in this ever-changing world. The names and forms of objects undergo changes with the changes in time and place. A child changes into a youth, the youth into an old person, and the old person into a dead person. Wise people take every object of the world as the expression of Viśńu alone, and are not affected by pain or pleasure when they witness changes in the name and form of any particular object. Viśńu to them remains Viśńu, and they lose nothing.

While practicing bhakti, people proceed with the feelings ingrained in their saḿskáras, because they derive pleasures from them. However, to proceed in accordance with the saḿskáras will not perfect aspirants in pure Cosmic feeling.

Bhaktiyogo bahuvidhaermargaerbhávini bhávyate

Svabhávaguńmárgena puḿsaḿ bhavo vibhidyate.

That is, the methods and kinds of bhakti yoga are manifold. People adopt the process of bhakti sádhaná according to their own propensities.

* * *

Támasika sádhaná: Persons craving for finite pleasures instead of supreme bliss, who are under the influence of violence, arrogance or jealousy are támasika sádhakas.

* * *

Rájasika sádhaná: Those worshipping the Lord in a crude way, with flowers and the trifoliated leaves of Aegle marmelos, worship for the sake of worldly objects, fame or wealth. In fact, they long for those objects and not for the Lord. They are rájasika sádhakas.

* * *

Sáttvika sádhaná: Those who pursue their practice with the prayer, “O Lord, may my karma be annihilated. Emancipate me from the cycle of karma,” and those who pursue their practice as their duty or for the fear that people may decry them if they do not do so, are classed as sáttvika spiritual practitioners. They are sáttvika sádhakas and sádhikás, in as much as they do not seek attainment of the Supreme.

However, this sáttvika sádhaná is not a superior degree of sádhaná or the supreme sádhaná, because none of the above control the energies of the aspirants and direct them towards the adored, the Supreme Brahma. The aim of these aspirants is channelized in a different direction and they carry on with an inferior object. All three such bhaktas – sáttvika, rájasika and támasika – are gaońii, or inferior, bhakti. Where there is no object other than the Supreme Brahma, it is called mukhya bhakti [higher bhakti]. In mukhyá bhakti aspirants are free from the three guńas. They are absorbed in spiritual practices [which lead them] to nirguńa bhakti.

In general, then, bhakti can be classified into many groups according to the object in view.

Nirguńa bhakti: Here the aspirants have no other object. They take themselves towards the Supreme Brahma only by the urge of their own spirit. If questioned as to why they love Him and devote themselves to Him they say, “Oh, why do I love? I do not know. I love Him just because I like to love Him. Should I not love? He is the life of my life, the soul of my soul.” This type of bhakti is nirguńa bhakti.

Vaedhii bhakti: Where there is no undivided bhakti for the Lord and the object is only to make a show before others. Today there is a particular festival: the floor will have to be besmeared with cow dung in this way, Ganges water will have to be sprinkled, the idols will be decorated in royal fashion or in the fashion of a child, mantras will be chanted, flowers offered, leaves of aegle marmelos (bilva) will be offered in this way, and so on. Such devotion practised within the bounds of externalized usage and rituals is called vaedhii bhakti.

Yatra rágánaváptatvát pravrttirúpajáyate;

Shásanenaeva shástrasya sá vaedhii bhaktirucyate.

[Where love for God does not exist at all but where worshipping is fully out of material desires, where remains only the domination of scriptures, is vaedhii bhakti, that is, devotion strictly with rules of scriptures.]

* * *

Rágahiin jana bhaje shástrer ájiṋáy;

Vidhibhakti bali táre sarva shástre gáy.

[The worshipping of God according to the instructions of scriptures without love for Him is called vidhibhakti, that is, strictly to remain confined in the domain of scriptures, even disregarding reasoning and logical arguments.]

Támasikii, rájasikii and sáttvikii bhaktis affected by the three guńas are vaedhii bhaktis.

Jiṋánamishra bhakti: If sáttvika sádhakas do not forget the Adored even after the realization of their object, then gradually supreme knowledge shines forth within their minds. This attainment is known by the name of jiṋánamishrá bhakti. This bhakti also may be classed as nirguńa bhakti, but due to a dormant vanity for wealth or knowledge, the supreme state is not attained. This is also called pradhánibhuta bhakti. Pradhánibhuta [a stage of higher bhakti] is the highest stage of gaońii, or inferior, bhakti.

Kevalá bhakti: If, from the very outset, aspirants, instead of devoting themselves to saguńa bhakti, realize the permanence of nirguńa bhakti, questions like “What have I attained?” and “Why do I wish to attain?” and so on, do not arise in their minds. This is the culmination of bhakti, the highest pitch of bhakti. If there is undivided knowledge [[of]] the object, then there exists one and only one entity, and that is why it is called kevalá bhakti. Kevalá bhakti is not attained by [ritual] baths, exercises or austerity. Those who have not been blessed with divine grace, even to a small extent, cannot have any realization of it.

Mahat krpayaeva Bhagavad krpáleshád vá.

The position of kevalá bhakti is in all ways superior to gaońii bhakti, that is why it is called mukhyá bhakti. Whatever progress aspirants may achieve in gaońii bhakti [inferior bhakti], the distinction between the adored and the adorer, or between the infinite and the finite, remains with them till the end. This aspect is known as mahim jiṋána [to consider the Lord superior] in the scriptures. In the presence of mahim jiṋána the devotee feels shy to merge in Supreme Brahma.

Rágátmika bhakti: There is no mahim jiṋána in kevalá bhakti. Here, aspirants run to get close to their adored with all the zeal of their life. They consider the adored to be the life of their life and the soul of their soul. They have no time to develop any distinction between the adored and the adorer or the infinite and the finite. These aspirants do not consider themselves to be the adorer of Rama [for example], but rather the personification of Rama. They love to love, and cannot remain without loving because they entertain only this feeling.

Iśt́e svárasikii rágah paramaviśt́atá bhavet

Tanmayii yá bhavet bhakti sátra rágátmikoditá.

“The first stage of rágátmiká bhakti is known as rágánugá bhakti.”

Rágátmikámanusrtá yá sá rágánugocyate.

“Rágánugá bhakti molds the aspirantʼs mind into the form of rágátmiká.”

The dualistic aspirants who deserve rágátmiká bhakti aspire to be close to Brahma and feel His presence, rather than to merge in Him. This is the zenith of rágátmika. They do not want to become sugar, rather they love to taste it, and say that if they get transformed into sugar, then how would they realize the taste of sugar. Dualists call this stage gopiibháva or Vrajabháva.

Sei gopii man yár bhávámrte yáy;

Veda-dharma tyaji sei Krśńake bhajay.

[One whose mind always remains engaged in the thoughts of personal love for Parama Puruśa, is a true gopii, the ardent devotee, and he/she worships only Krśńa, leaving the religiosity of the Vedas.]

It has to be borne in mind that the original meaning of the word gopa, that is, "cowherd" or "milkman", is not applicable here. The word go means “the sense organs”. Only the one who sustains and controls the indriyas is "Gopa" or "Gopála". The word "Gopála" also means “giver of bliss”. This Vrajabháva is the proximal stage of kevalá bhakti. It is different from jiṋánamishrá bhakti since there is no vanity for knowledge or the show of riches. This devotion cannot be attained through vaedhii bhakti.

Sakala jagate more kare vidhi bhakti;

Vidhi bhaktye Vrajabháva páite náhi shakti.

[The entire world worships me only in accordance with vidhi bhakti, but the truth is this, that the follower of vidhi bhakti can never attain Vrajabháva, that is, to remain constantly absorbed in the thoughts of Parama Puruśa and get bliss.]

In Ananda Marga, there is no place for vaedhii or jiṋánamishrá bhakti. Ananda Margis are aspirants of rágátmika bhakti, and therefore, they do not desire to terminate their journey in a state of Vrajabháva. Whatever else there may be in dualistic Vrajabháva, there is no expression of due reverence for the wish of Brahma or His introversive phase of the creative cycle. Why do people fail to realize the nice opportunity which His grace has offered them? Why will they not merge their “I” feeling into the immortality of the Supreme? By enjoying the bliss of divine attainment as a separate existence, the unit mind and all the sense organs shall have to be controlled. Wherever the mind is [associated] with the indriyas, there the apprehension of deterioration exists. That is why Ananda Margis do not accept staying in gopiibháva.

Bháva: For the exposition of bhaktitattva, the use of the word bháva is indispensable. What does bháva signify?

Shuddhasattva visheśádvá premasúryáḿshu sámyabhák;

Rucibhishcittamásrńya krdasao bháva ucyate.

–Shrirupa Goswami

Bháva is that whereby the citta or mind-stuff becomes purged and is chiefly dominated by sattvaguńa. Where all the ten directions become brilliant with the rays of the sun of love and the taste or anurakti for the Lord gets enlightened, then the citta develops oneness with Him. As a result of this bháva, human beings direct their natural attractive tendencies towards the adored. The adored, however is not outside them, but is the life of their life, the mind of their mind and the life master of their entire existence. When this feeling of devotion for the adored awakens the introversion of oneʼs tendencies, then one becomes absorbed in this bháva; one attains the state of realizing the self. In Vaeśńava philosophy, this running into oneʼs own self is known as hládinii shakti because in this path there is a progressive refulgence of the light of mellifluous realizations.

This fearless movement towards the Lord is termed love.

* * *

When the mind attains supreme serenity and a feeling of affection is developed for all beings, this is eternal peace and the sages call it love. Love cannot be developed for anything mean or finite.

Atmendriya priiti icchá táre bali káma;

Krśńendriya priiti icchá dhare prema náma.

Kámera tátparya nija sambhoga kevala;

Krśńasukhaváiṋcá haya premete prabala.

Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of introverted energy. That is why these two can never coexist. Therefore the aspirant has to skillfully transform passion into love. Do you love your son? No, no you donʼt love your son. You love Brahma in the form of your son. By loving your son [[as a son or daughter as a daughter]], you cannot love the Lord. Where there is the feeling of son or daughter, there is no Lord, and where there is the Lord, there is no son or daughter. Where you exist He does not and where He exists you are no more.

Yáṋhá kám táṋhá nehi Rám;

Yáṋhá Rám táṋhá nehi kám.

* * *

There is no distinction as to oneʼs eligibility for bhakti sádhaná. All beings endowed with the human frame are eligible for this sádhaná.

Ánindyayonyadhikryate.

From the worldly standpoint, even so-called degraded castes are entitled to do bhakti sádhaná. The great sage Nárada said,

Násti teśu játividyárúpakulakriyádi bhedah.

[In bhakti sádhaná, there is no place for discriminations of caste or creed.]

The highest attainment of bhakti is the attainment of the Supreme, but in the mind-stuff of the devotees of vaedhii bhakti a desire for the pleasures derived from objects is greater than the desire for supreme bliss. Just as a mother diverts a crying child by offering a toy, so too the devotees of vaedhii bhakti are as if deluded by toys. The mother is obliged to disengage herself from other jobs and embrace the child who discards the toy. The devotees of kevalá bhakti are shrewd like those children.

There are three grades of devotee.

Superior devotees

Shástreyuktao ca nipuńah sarvathá drd́ha nishcayah

Praod́hoshraddhoʼdhikárii yah sa bhakta uttamomatah.

“Those versed in the spiritual scriptures and competent in practices and of firm mind are the devotees of the highest degree.”

Intermediate devotees

Yo shástrádiśvanipuńah shraddháván sa tu madhyamah.

“Those who have reverence, but have no knowledge of the scripture, are the intermediate type of devotees.”

Inferior devotees

Yo bhavet komalashraddhah sah kaniśt́ho nigadyate.

“Those who are neither erudite nor earnest are the wretched devotees.”

Rágamishrá bhakti or kevalá bhakti is attainable only by the highest category of devotees. They alone attain the pervasive evolution of their soul. That is why in the scriptures nirguńa bhakti is called puśt́i márga, while other routes are termed maryádá márga.

The more the aspirants of kevalá bhakti advance toward their Iśt́a, the more they remain oblivious of their little self and attain the qualities of their Iśt́a.

Mádhava Mádhava anukhana souṋari, sundarii Mádhava bheli.

“While constantly ideating on Mádhava, Radha calls herself Mádhava.”

Devotees of kevalá bhakti perceive only Brahma. To them the entire universe is Brahma, to them all activities excepting Brahma sádhaná are insignificant and valueless.

Rám nám ek auṋka hae sab sádhan hae shúń;

Auṋk binu kachu hát nehi auṋk rahe dasha guń.

Therefore, O devotees, remember the Lordʼs name, or else all your efforts will be reduced to cipher [nothing]. Under all circumstances and during all activities, cling firmly to His name. The dharma of your childhood is to [[study]] and practise Brahma sádhaná. The dharma of youth is to earn money and practise Brahma sádhaná. The dharma of your old age, when you become incapacitated for all physical activities, is only to practise Brahma sádhaná. Prahláda says:

Kaomára ácaret prájiṋo dharmán bhágavatániha

Durlabhaḿ mánuśaḿ janma tadapyadhruvamarthadam.

“The wise practise dharma sádhaná right from infancy because human life is rare, and rarer still is the human life perfected through sádhaná.”

Brahma is the dearest to the true devotees, and therefore, every item and everything related to Brahma is dear to them.

Yei nám sei Krśńá bhaja niśt́ha kari;

Námer sahit áchen ápani Shriihari.

True devotees love the world, the society and everything around them because they perceive each and every manifestation of the artful Prakrti with one universal spirit. They also love the finite, since it is also a portion of the universal. They perceive worldly pleasures as divine bliss varied by time, place and person. They keep their mind-stuff absorbed in the eternal currents of the divine flow. Such devoted aspirants are the only true enjoyers, or rasika, and their object of enjoyment is the Supreme Brahma.

The Vedas say,

Rasah vae sah.

“Only the knower of the supreme nectar is the enjoyer.”

If divine bliss is viewed with a vile selfish motive, it turns into poison. If viewed with expanded vision, then it is attained in terms of divine bliss. Those who enjoy the Supreme Eternal are alone the true enjoyers, the true aspirants.

Poet Candidasa says:

Rasik rasik kahaye sakale rasik kehai nay,

Bháviyá gańiyá bujhiyá dekhle kot́ite got́ika hay;

Jemati diipiká ujare adhiká bhitare anal shikhá,

Pantauṋge ásiya paŕaye ghuriyá puŕiyá maraye pákhá.

Jagat juŕiyá temati ghuriyá kámánale puŕiʼ mare;

Rasajiṋa ye jan se karaye pán viśa cháŕi amrtere.

The aspirants of bhakti should surrender their all to their adored. Everything objective is centred inside the mind. Hence if the mind itself is surrendered to Brahma, everything automatically becomes surrendered.

Ratnákarastava grhaḿ grhińii ca padmá

Deyaḿ kimapi bhavate Puruśottamáya

Ábhiiravámanayanápahrtámánasáya

Dattaḿ manah yadupate tvamidaḿ grhána.

O Lord, the universe is Your abode, the Supreme Prakrti Herself is Your consort. You have everything. Then, O Puruśottama, what will I offer to You? Oh yes, I remember one thing. Your true devotees have stolen away Your mind. That is why You have need of one thing. Your mind is lost, O Lord, and I offer my mind to You. Do grace me by Your acceptance.

Áśárhii Púrńimá 1955 DMC, Bhagalpur

from "Bhaktitattva"

Subháśita Saḿgraha Part 1

Parábhakti Is the Best Bhakti

Suppose Parama Puruśa appears before you and says, “O my child, do you want something from Me?” then what should be your reply? Your reply will be, "What I require and what I do not require is best known to You. You know better than I do. So You do according to my requirements. I wonʼt say anything.“ But if even then He says, ”O my child, say something, try to get something. Ask something, say something. I want that you yourself say, `O Parama Puruśa, I want this thing or that thingʼ“ – in that case you should say, “O Parama Puruśa, give me parábhakti.” Or you should say, “O Parama Puruśa, give me shuddhá buddhi.”

* * *

And what is parábhakti? "O Parama Puruśa, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not – but I want You.” The child says, “O mother, I donʼt want any toys from you, I want you.” So, “I want You. And why do I want You? Because I want to serve You.” And, “O my boy, why do you want to serve Me?” “Because I get pleasure in serving You; thatʼs why I want to serve You.” This is parábhakti.

But this is not the highest phase of parábhakti. In the highest phase, when asked by Parama Puruśa, “O my child, why do You want to serve Me?” the reply should be, “By serving You I want to give You pleasure. Thatʼs why I want to serve You. I donʼt want to enjoy pleasure.” This is the highest phase of parábhakti. This is what bhaktas say. And jiṋániis maintain a gentlemanʼs distance. Now have you understood everything? A devotee who has developed parábhakti develops a family relationship with the Supreme.

23 November 1970 DMC, Hyderabad

from "Bhakti, Mukti and Parama Puruśa"

Subháśita Saḿgraha Part 24

Bhakti is Not a Path, But the Goal

[[Karma márga [the path of action], karma yoga, is one of the paths of sádhaná. If someone follows this path, they will move towards the goal. Jiṋána márga is also a path of sádhaná. If someone follows this path, they also will move towards the goal. But bhakti [devotion] is not a path. Bhakti is the goal, it is the destination which we want to reach. So bhakti is not a cult [practice]; in other words it is not a means or a sádhaná. Bhakti is that very goal which we want to reach.

Bhakti is the highest and richest spiritual experience attainable by human beings. Many people say that just as jiṋána is a path, so karma is a path, and so bhakti also is a path. But this is not so. Bhakti is not a path. One gets established in bhakti through jiṋána and karma, through relentless service to humanity and purification of mind. When one is established in bhakti there remains nothing else to be achieved. So it would be erroneous to consider jiṋána and karma on a par with bhakti.]]

16 June 1979, Kolkata

from "The Importance and Significance of Devotion"

Ánanda Vacanámrtam Part 13

The Means to Attain Bhakti

Now in this march of life – and particularly in human life – there are three kinds of expression, and those three expressions, or those three factors, are jiṋána, karma and bhakti. Bhakti is the supreme one. And how to acquire bhakti, how to get bhakti? The simple formula is, karma minus jiṋána is equal to bhakti.

Suppose there is a Mr. X. Mr. X has no jiṋána, he is illiterate; but he has rendered two hundred degrees of service, selfless service, to society. So in his stock of karma there is two hundred; and jiṋána is zero, nil; two hundred minus zero is equal to two hundred – he acquires two hundred degrees of bhakti. And suppose that Mr. P.K. Nair is a learned man, an MA in ten subjects; and he has five hundred degrees of jiṋána. In order for him to acquire two hundred degrees of bhakti, he will have to acquire – five hundred plus two hundred – seven hundred degrees of karma. He will have to render so much selfless karma, selfless service, to the society.

An illiterate fellow acquires two hundred degrees of bhakti by rendering two hundred degrees of karma. But that learned man has to render seven hundred degrees of karma in order to acquire two hundred degrees of bhakti. So in his case, jiṋána is nothing but a liability. A liability! And that is why you will sometimes see people who are illiterate, [completely] illiterate, but who have developed bhakti easily. So the formula is, karma minus jiṋána is equal to bhakti. You must remember it.

November 1966, Ernakulam

from "Rádhiká Shakti"

Ánanda Vacanámrtam Part 23

From: Bhakti Yoga

Published in: Yoga Sádhaná [a compilation]

Source: Electronic edition version 9.0.13