Bhakti – Thread of Freedom

In the pursuit of jñāna yoga, some seekers forget the importance of bhakti. Yet Vedānta reminds us that we enter the path of knowledge only through the blessings of Īśvara. In a world of conflicts and tribulations, it is vital to know what bhakti truly means.

Colloquially, bhakti translates as “devotion,” but its depth is far greater. Derived from the dhātu √bhaj – to share, to partake, to worship, to serve – bhakti is the spirit that pervades karma, upāsana, and jñāna yoga alike.

Bhakti in Karma Yoga

When we are in karma yoga, bhakti takes the form of devotion towards Bhagavān. Īśvara, as karma-phala-dātā, arranges the circumstances—pleasant or painful – that help us achieve citta-śuddhi. Without citta-śuddhi, it is impossible to cultivate sādhana-catuṣṭaya-sampattiḥ.

Doing karma yoga with īśvarārpaṇa-buddhi cleanses the mind and clears our vision of the path ahead. As the Gītā says (BG 9.27): “Whatever you do, whatever you eat, whatever you offer or give away, whatever austerity you perform – do that as an offering to Me.”

Here, bhakti takes the form of obedience and faithfulness:

• Obedience in accepting whatever is given by Īśvara, whether joy or sorrow, as His prasada.

• Faithfulness in the scriptures that guide us, trusting their source.

• Faithfulness in not claiming karma for ourselves, but offering it back to Īśvara.

Every act becomes Īśvara-sevā. By immersing oneself in īśvarārpaṇa-buddhi, the seeker becomes an abhokta – not the enjoyer of results, but the servant of the Divine. This surrender purifies the mind, removing negative tendencies and preparing it for higher pursuit.

Thus, bhakti in karma yoga is not sentimental – it is the discipline of aligning every action with the Divine will. It is obedience, faithfulness, and surrender, which together yield citta-śuddhi and opens further avenues to wisdom.

Bhakti in Upāsana Yoga

Upāsana – whether through devatā-ārādhana, meditation, or other practices suited to our vāsanās – requires bhakti as devotion and love. Here, every activity is done with one thought: “I wish to please Īśvara.”

Bhakti in upāsana is not about seeking worldly rewards. It is the pure desire to be immersed in the presence of the Divine. In meditation or worship, the devotee’s mind is filled with the single aspiration: “I don’t need anything else other than Īśvara’s love.” This is true upāsana – seeing only Īśvara in everything and everywhere, allowing the heart to rest in Him alone.

Such devotion yields citta-ekāgratā, one-pointedness of mind. Imagine stepping into jñāna yoga without this: the mind would scatter in all directions instead of abiding in contemplation. By continual practice of upāsana, supported by the circumstances offered by Īśvara, citta-ekāgratā naturally arises. This focused mind becomes the bridge to deeper inquiry.

As the Gītā affirms (BG 9.22): “To those who are ever devoted, who worship Me with love, I give what they lack and preserve what they have.” In this way, bhakti in upāsana transforms devotion into concentration, preparing the seeker for the contemplative journey ahead.

Bhakti in Jñāna Yoga

Finally, let us not assume that bhakti has no place in jñāna yoga. Quite the opposite. What are we all after? Freedom – mokṣa, liberation from saṃsāra. This freedom is not something externally bestowed; it arises through vicāra, inquiry into the root of bondage and the nature of reality.

Yet, if jñāna remains only intellectual (knowledge), it does not become abidance. As the Gītā (12.12) teaches, “If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation/contemplation, and better than meditation/contemplation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.” Bhakti provides the warmth and surrender that makes knowledge abide in the heart. Knowledge without bhakti (and hence, renunciation) is like a lamp without oil – it shines briefly but cannot sustain illumination.

Thus, bhakti in jñāna yoga takes the form of abiding in knowledge with sincerity, immersing oneself in contemplation until realization dawns. Even in final realization, bhakti remains as gratitude – for the journey, for the circumstances provided by the karma-phala-dātā, and for the clarity of liberation. In this way, jñāna ceases to be mere concept and becomes lived truth.

Conclusion

Bhakti is not merely a stage to be outgrown. It is the thread that runs through all yogas:

• In karma yoga, bhakti is obedience and faithfulness.

• In upāsana yoga, bhakti is devotion and love.

• In jñāna yoga, bhakti is sincerity and gratitude.

From the first act of karma to the last breath of contemplation, the journey is supported by Īśvara. Thus bhakti is not only important – it is indispensable. It is the fragrance of liberation itself.