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The ultimate expression of bhakti is service to Krishna. [25] In the Bhakti Sandarbha, Jiva Goswami analyzes bhakti yoga by distinguishing between vaidhi bhakti and raganuga bhakti. Vaidhi bhakti represents a regulated form of devotion, where devotion is driven by adherence to scriptural injunctions and traditional practices.
Krishna describes the process of devotional service (Bhakti yoga). Translator Eknath Easwaran contrasts this "way of love" with the "path of knowledge" stressed by the Upanishads, saying that "when God is loved in [a] personal aspect, the way is vastly easier".
Bhakti Yoga is described by Swami Vivekananda as "the path of systematized devotion for the attainment of union with the Absolute". [84] In various chapters, including the twelfth chapter of the Bhagavad Gita, Krishna describes bhakti yoga as one of the paths to the highest spiritual attainments. [85]
The teachings of the Bhagavad Gita can be considered as the first Krishnaite system of theology in terms of Bhakti yoga. [3] The Bhagavata Purana synthesizes an Vedanta, Samkhya, and devotionalized Yoga praxis framework for Krishna but one that proceeds through loving devotion to Krishna. [106]
Krishna assumes the role of Arjuna's chariot driver and aids him in the battle and reveals to Arjuna several divine truths about human existence in the material plane, the true nature of the supreme personality of God, and the method of eternal progression and release from the earthly cycles of death and rebirth through the practice of bhakti yoga.
The Samkhya Yoga (Sanskrit: सांख्ययोग, romanized: Sāṃkhyayoga) is the second of the eighteen chapters of the Bhagavad Gita. [1] The chapter has a total of 72 shlokas. [ 2 ] The chapter is the 26th chapter of Bhishma Parva , the sixth episode of the Mahabharata .
Vaiṣṇava Sahajiyā yoga could be practiced individually (through visualizing the deity and other yogic practices) as well as with a partner. [4] Furthermore, the Sahajiyās also made use of classic bhakti practices such as kirtan and chanting the names of Krishna as a way to intensify their feelings of love and devotion for Krishna. [2]
Madhusūdana places a greater emphasis on the path of devotion (bhakti), while Shankara emphasizes knowledge (jnana) as the primary means to liberation. Tradition also recounts that Viṭṭhalesa, the son of Vallabha of the Suddhadvaita school, studied under Madhusūdana Sarasvatī, who thus forms a crucial link between Advaita Vedanta and ...