Personal Notes on a, Hopefully, Mature Approach to Bhakti-yoga
What follows is not “absolute truth.”
The Absolute Truth is explained in the Bhagavad-gītā.
These are my impressions — what Kṛṣṇa has allowed me to comprehend through personal experience, reflection, and, to some degree, sincere practice.
1. Foundational Understanding
Skipping the basic teachings of the Bhagavad-gītā leads to superficiality and often results in what is called spiritual bypassing — avoiding genuine inner work and unresolved emotions under the pretext of “spiritual life.”
ASA - Maybe like not making a foundation for a building?
The past, whatever it was, should be accepted. It is not an obstacle but a starting point.
Now, the focus should be deep, careful, slow, and deliberate study:
first the Bhagavad-gītā, then the Śrīmad-Bhāgavatam, followed by the Caitanya-caritāmṛta, Nectar of Devotion, and other essential works.
ASA - Yet, the Bhaktivedanta Purports include the previous books in the list, no? So if we start with the most advanced, eg. KRSNA book then Srila Prabhupada will teach us BG also, no?
Different people are reading to join at different levels, no?
Eg. Fred can appreciate the KRSNA book but needs the BG instruction included to fill out his fundamentally good BG knowledge from previous lives.
Every person has their psychophysical nature (svabhāva). That nature should not be denied in the practice of bhakti — at least not in the early and middle stages.
Spiritual growth comes through gradual transformation, not through forced suppression of one’s inherent tendencies.
ASA - Yet, we can do some suppression, no? Just say, "No" to chocolate!!!! Some suppression is natural, but cultivating the higher taste as you suggest is real basis.
Bhakti is not lived by negating the world, but by purifying one’s relationship with it.
ASA - 🐷 can we join your school??? Wonderful.
2. Responsibility and Everyday Life
Bhakti-sādhakas should live according to their natural duty (dharma):
- working, earning honestly, and contributing to society,
- not living indulgently, but also not artificially renouncing comfort,
- being educated and financially independent — not dependent on parents, institutions (including ISKCON), or anyone else.
Such a life develops a genuine sense of responsibility.
When such devotees gather, they do not seek titles or recognition. Their association becomes a natural setting for talking and singing about Kṛṣṇa and His energies.
In that atmosphere, there is no need for unnecessary hierarchy.
Respect arises spontaneously — from maturity and mutual appreciation, not from titles or formal power.
In such a community, bhakti becomes a living reality, not an organizational system.
ASA - Srila Prabhupad comments that there is no difference between the grhasta fully engaged in KC and the man in the renounced order of life, but because of more formal austerities the Sannyasi is given more FORMAl respect.
Is the same, no?
The formalities then seem like formalities with pleasant meaning.
3. Arjuna as an Example
Arjuna did not change his occupation or his clothes.
He changed his consciousness, mentality, and intention.
That is the essence of bhakti-yoga: inner transformation within the life one already lives.
Spirituality is not an escape from the world but a change in how we relate to it.
In this way, progress becomes organic, natural, and clear — not forced, but alive.
Material problems will always exist, but with a proper inner attitude they become opportunities for learning and growth.
HpS - Wow! Yes. Super.
4. Tolerance and Boundaries
Titikṣā — forbearance — is a divine quality, but it must be understood correctly.
If someone can humbly tolerate injustice (to oneself), that is noble.
But if someone cannot, that is not a lack of spirituality.
There must be (is) a way to express pain and suffering.
Forbearance must not become an excuse for allowing abuse — whether personal, social, or institutional.
ASA - NoI 3 - Enthusiasm is more important than tolerance. We must be enthusiastic about our tolerance because we see it is getting good results?
Especially within religious organizations, where “tolerance” is too often used as a shield for those in power.
When the idea of “spiritual tolerance” is misunderstood, it may turn into passive acceptance of wrongdoing instead of compassionate correction. Misusing the principle of tolerance and patience to excuse harmful acts creates space where abuse can persist.
True tolerance does not only mean being a doormat; it means staying composed and clear while truth and justice are being expressed.
It is easy to be “tolerant” when everyone pampers and praises us.
But real tolerance is tested only in adversity — and then it requires both strength and wisdom, not mere passivity.
ASA - We pause here. Please give us your thoughts about our comments above and then resubmit 5 and 6 if you think it is right!
Now let us go to another Post??
Thank you! 🐵 🐸 🐦 ...
5. A Practical Path
- Study the Bhagavad-gītā deeply and patiently — verse by verse, with personal reflection and application.
- Do not skip the foundations — understand the basics before moving on to deeper texts.
- Keep personal notes — record questions, insights, and experiences.
- Observe potential teachers carefully — look at the fruits of their lives, not only their words.
- Work on the psychological level as well — do not avoid emotions; include conversation, counseling, or therapy if needed.
- Maintain simple, steady daily habits — hearing, chanting, prayer, and service.
Bhakti then becomes a path of genuine maturation, not a spiritual decoration for the false ego.
6. Final Thought
This path is not easy, but it is real.
Bhakti is not an ideal to imitate — it is an experience to live: consciously, responsibly, and with trust in Kṛṣṇa’s mercy.
When practiced in this way, there is no need for external proof or recognition.
Everything naturally aligns — one’s work, relationships, and inner life.
And through every circumstance, even through hardship, a quiet peace and light begins to shine through:
“Everything is in His hands, and I do my part — with devotion and understanding.”
