Bhakti Sutras Adapted into Intentions

A set developed in the Intention Work technique by Piotr Kowalski.
The article contains the original wording of the text, followed by the corresponding intention.

Bhakti Sutras

Chapter 1

On the Nature of Bhakti

BSEB – beings, souls, entities, existences, creations

1. Now, therefore, the doctrine of bhakti shall be explained.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting all doctrines, including the doctrine of bhakti and other Hindu and Buddhist doctrines, among others because of the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment, salvation, together with experiencing all the consequences thereof

2. The nature of bhakti is the highest love for God.

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of bhakti is the highest love for, among others, God, and correspondingly for Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs, and others

– of our expressing love, adoration, worship toward, among others, God, and correspondingly toward Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through the practice of bhakti and all other forms of worship and veneration originating from Hindu and Buddhist traditions, together with all their consequences

3. Bhakti also has the nature of immortality.

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti possesses the nature of immortality, eternity, everlastingness, and the like

– of our striving for, and encouraging others to seek, attain and achieve immortality, eternity, everlastingness, perfection, salvation and enlightenment through the practice of bhakti and all other forms of worship and devotion originating from Hindu and Buddhist traditions, together with all the consequences of such actions

4. Having attained supreme bhakti, a person becomes perfect, becomes immortal, becomes happy.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order to become, among others, perfect, immortal, happy, enlightened, saved, eternal, united with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

5. Having attained bhakti, one desires nothing, grieves over nothing, rejects nothing, becomes excited by nothing, and occupies oneself with nothing.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order, among others, to desire nothing, grieve over nothing, reject nothing, become excited by nothing, occupy oneself with nothing, and generally free oneself from all attachment to the material world and become independent of it, and for every other reason

6. Having realized bhakti, one becomes intoxicated, peaceful and blissful in the Atman.

– of our striving for, and encouraging others to become peaceful, spiritually intoxicated and blissful in, among others, the Atman, the Soul, or the Self through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

7. Bhakti gives rise to no desire, for its nature is renunciation.

PARTIALLY INCLUDED IN POINT 8

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti gives rise to desires because its nature is the renunciation of desires, aspirations, dreams, plans, habits, all physical and material possessions, attachment to the world and to everything human, material and earthly

8. Renunciation is the abandonment of the world and of religious rituals.

– of our practicing bhakti, praying, meditating, contemplating and worshipping God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs in order to renounce attachment to religious rituals, desires, aspirations, dreams, plans, all physical and material possessions, attachment to the world and to everything human, material and earthly

9. The nature of renunciation (nirodha) is wholehearted surrender, with the mind completely fixed upon God, and steadfastness in the face of adversity.

– of our renouncing all desires, aspirations, dreams, plans, physical and material possessions, attachment to the world and everything human, material and earthly, in order to attain complete surrender to God with all our heart, with the mind focused upon God, steadfastness in adversity, enlightenment, salvation, happiness, immortality, perfection, eternity and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of renunciation, and thus the nature of bhakti, is wholehearted surrender to God, with the mind completely fixed upon God, and steadfastness in adversity

– of our seeking, inducing and attaining complete surrender to God with all our heart, with the mind entirely focused upon God, and steadfastness in adversity through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

10. Wholehearted surrender is to rely solely upon God and abandon every other support.

– of our abandoning every form of support except God in order to attain wholehearted surrender to God with all our heart, mind, Soul and entire being, together with salvation, enlightenment, happiness, immortality, perfection, eternity, everlastingness and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

11. Among worldly and religious duties, only those that support devotion should be performed—this is steadfastness in adversity.

– of our steadfastness in adversity expressed through participating in worldly and religious activities that support our own and others’ enlightenment, salvation, happiness, fulfillment, immortality and surrender to God, or correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our seeking and attaining steadfastness in adversity through practicing bhakti, prayer, meditation, contemplation and participation in worldly and religious activities supporting wholehearted surrender to God with all our heart, mind, Soul and entire being

12. Once established in spiritual realization, one should observe the teachings of the Shastras.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting the teachings of the Shastras and all other Hindu, Buddhist, religious and philosophical teachings, traditions and transmissions as human beings, souls, entities and existences who are enlightened, saved, fallible, anointed by God or established in various spiritual states, because of the desire for our own and others’ spiritual development and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation

13. Otherwise, there is the danger of falling.

– of our spiritual and physical falling, declining and regressing as a result of observing, promoting, proclaiming, inventing, opposing, explaining and transmitting the teachings of the Shastras, all Hindu and Buddhist commandments, prohibitions, divine laws, or as a result of offending God, or correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

14. Ordinary worldly activities should be continued only to a limited extent, while activities such as eating, etc., should continue only as long as one possesses a body.

PARTIALLY COVERED BY THE INTENTIONS IN POINT 11

– of our involvement in all kinds of earthly, material, worldly and bodily activities intended, among others, to satisfy all duties and desires connected with the body, such as eating, drinking fluids, sleeping, elimination, maintaining hygiene, and all activities intended to keep the body in proper condition and health

15. Bhakti is defined in various ways because of differences of opinion.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting every definition of bhakti with which we agree because of differences of opinion, prejudices, conflicting beliefs, the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation, together with experiencing all the consequences thereof

16. The son of Parāśara (Vyāsa) defines bhakti as engaging in acts of worship such as pūjā, with the mind constantly fixed upon God, with deep love and firm attachment.

– of our, together with all the consequences thereof, cultivating and practicing bhakti as a form of engaging in every kind of act of worship, such as pūjā and all other forms of worship originating from Hindu and Buddhist traditions and beyond, consisting in continuously directing one’s thoughts toward God with deep love and firm attachment

17. According to Maharishi Garga, bhakti is deep attachment to hearing accounts of the glories of God.

– of our cultivating and practicing bhakti through listening to, telling, transmitting, repeating and reciting every kind of story, parable, history, myth, account, poem, prose, poetry and epic concerning the greatness, glory, goodness, generosity, love, victories, deeds, fortunes and riches of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs and others

18. According to Śāṇḍilya, true bhakti is devotion to God that is not opposed to the bliss of the Ātman (the inner Self).

– of our wholehearted devotion, with all our heart, mind, soul and entire being, to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, in a manner that is opposed to the bliss of the Ātman, our Soul, or our inner Self

19. According to Nārada, however, bhakti is the complete offering of all one’s activities to the Lord and the greatest pain when He is forgotten.

– of our cultivating and practicing bhakti through completely offering all our activities to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, while simultaneously accepting and embracing the greatest and every other form of pain, punishment, illness, disability and misfortune in the event of forgetting, turning away from, renouncing the love, gifts, help, guidance and every grace bestowed upon us by God, and correspondingly by Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, divine mothers, prophets, gurus and messiahs

20. Such indeed is bhakti.

– of our treating the doctrine and practice of bhakti as the only revealed truth, the only path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

21. As in the case of the cowherd maidens of Vṛndāvana.

– of our surrendering and dedicating ourselves to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, just as the cowherd maidens of Vṛndāvana and various Hindu and Buddhist saints, gurus, spiritual teachers and other BSEB are presented as examples of devotion and self-sacrifice

22. Even then, in the state of complete love, there is no fear of forgetting the true nature of the Lord.

– of our forgetting, renouncing, learning about and experiencing the true nature of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs while simultaneously remaining in a state of complete love, devotion or self-sacrifice

23. Love for God without jñāna* is like the sensual love of lovers.

*Jñāna = knowledge

– of our treating and experiencing love for God, and correspondingly for Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs without jñāna, and correspondingly with jñāna, as being similar to the love between lovers, spouses, partners, a child and a parent, a parent and a child, and every other form of love between BSEB

24. In worldly love between lovers there is certainly no happiness arising from the happiness of the other.

– of our feeling, experiencing and living through happiness, joy and fulfillment arising from the happiness, joy and fulfillment of our beloved, partner, spouse, child, parent, friend, acquaintance, or even a completely unknown human being, soul, entity, existence or creation

Chapter 2

On the Perfection of Bhakti

– of our proclaiming, promoting and believing in the perfection and infallibility of the doctrine of bhakti, as well as of its founders, teachers, inspirers and promoters, as the path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

25. Bhakti surpasses the paths of karma, jñāna and yoga (control of the mind).

– of our proclaiming, promoting and believing in the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation, as the way to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

26. Because the nature of bhakti is identical with its result.

– of our proclaiming, promoting and believing that the proof of bhakti’s superiority over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation is that the result of practicing them is identical with the very nature of bhakti

27. Because God does not tolerate selfishness but delights in humility.

– of our treating the fact that God does not tolerate selfishness but delights in humility as proof of the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation

– of our being humble, anxious, quiet, modest, God-fearing, religious, devout, self-denying, contemplative, spending hours in prayer and meditation, poor, among others, in order to gain the favor of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our offending God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through being selfish, self-centered, greedy, self-absorbed and narcissistic

28. According to some sages, knowledge (jñāna) alone is the means of attaining bhakti.

– of our proclaiming, promoting and believing in the view that knowledge and devotion to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, are the means of attaining the highest and every other level of bhakti

29. According to others, bhakti and jñāna mutually support one another.

– of our proclaiming, promoting and believing in the view that bhakti and jñāna mutually support and complement one another and possess the same essential nature

30. According to the son of Brahmā (Nārada), however, bhakti is complete in itself.

INCLUDED IN THE INTENTIONS FROM POINT 31

31. This is shown by the example of the king, the house, and the meal.

[The mere knowledge of the king will not bring a person close to the king. Merely staying in a house does not ensure a heartfelt bond with its resident. Merely eating a meal is not the goal—the goal is the experience of bliss after hunger has been satisfied.]

– of our proclaiming, promoting and believing that bhakti has the nature of being its own result, and therefore is complete, and of illustrating, proving and explaining this by means of, among others, the story of “the king, the house, and the meal,” and by every other example, metaphor, story and parable originating from Hindu and Buddhist culture and religion

32. Not through knowledge, not through the favor of the king, nor through the appeasing of hunger.

REFERS TO THE METAPHOR CONTAINED IN THE STORY OF “THE KING, THE HOUSE, AND THE MEAL”

– of our union, surrender and ability to draw near to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, through the desire for union, through possessing knowledge about them, through the favor of God Himself, and through the desire to experience bliss after satisfying the longing for His closeness

33. Therefore, only the highest love for God should be sought by those who desire liberation.

– of our seeking the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, as an expression of our desire to be liberated, enlightened, saved, perfect, immortal, happy, eternal and fulfilled

Chapter 3

On the Means of Attaining Bhakti

34. The means of attaining the highest love for God are praised by the ancient Teachers.

THE INTENTION ALSO CONTAINS THE CONTENT OF POINTS 35, 36, 37 AND 38, WHICH LIST THE “MEANS” OF ATTAINING THE HIGHEST LOVE

– of our praising, promoting, proclaiming and believing in the view that, in order to attain the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, we need special means, which according to the ancient teachers include, among others, abandoning material objects and abandoning attachment, gentle and loving service to the Lord, hearing and singing the glory of the Lord, the grace of great souls, and a small portion of the grace of the Supreme

35. But the means to it are: (1) abandoning material objects and (2) abandoning attachment.

INCLUDED IN POINTS 5 AND 7

36. Through (3) gentle and loving, uninterrupted service to the Lord.

– of our gentle, loving, patient, humble, grateful, uninterrupted and correspondingly periodic service to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, together with all its consequences

37. Even amid the activities of the world—through (4) hearing and singing the glory of the Lord.

– of our, even amid the activities of this world, listening to, singing, dancing and expressing in every possible way the glory of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

38. But chiefly through (5) the grace of great souls or (6) a small portion of the grace of the Supreme.

– of our striving for and seeking, among others, the grace, company, blessing, intercession, protection, guidance and favor of God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers

39. And the company of great souls is very difficult to obtain, incomprehensible and unfailing.

– of our appreciating, overvaluing and relying on the company of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, and of considering their company and their help to be, among others, unreliable, incomprehensible, unnecessary, difficult, and correspondingly easy to obtain and maintain

40. Nevertheless, it is attained through the grace of the Lord Himself.

– of our, by the grace of God Himself, being granted the company, help, guidance, favor, blessing, intercession and support of various great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

41. Because there is no difference between Him and His devotees.

– of our proclaiming, promoting and believing in the view that there is, and correspondingly that there is no, difference between God Himself and His devotees, worshippers, all great and other souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

42. These alone are the means, these alone are the means.

INCLUDED IN POINT 34

43. Bad company should be abandoned at all costs.

– of our abandoning, getting rid of and avoiding, among others, bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

44. Because it is the cause of lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination and ultimately complete downfall.

– of our avoiding, getting rid of, disowning and fearing, among others, delusion, loss of memory, lust, anger, disappearance of the faculty of discrimination and ultimately the complete downfall of the Soul and the entire being, by abandoning, getting rid of and avoiding bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

45. These [bad tendencies], at first like small ripples on water, because of bad company grow to the size of an ocean.

– of our noticing and dealing with all bad tendencies in our own and others’ behavior, faults and deviations from Divine Will, which may turn into lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination, serious transgressions against Divine Will, and ultimately into the complete downfall of the Soul and the entire being

Bhakti Sutras Adapted into Intentions

A set developed in the Intention Work technique by Piotr Kowalski.
The article contains the original wording of the text, followed by the corresponding intention.

Bhakti Sutras

Chapter 1

On the Nature of Bhakti

BSEB – beings, souls, entities, existences, creations

1. Now, therefore, the doctrine of bhakti shall be explained.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting all doctrines, including the doctrine of bhakti and other Hindu and Buddhist doctrines, among others because of the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment, salvation, together with experiencing all the consequences thereof

2. The nature of bhakti is the highest love for God.

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of bhakti is the highest love for, among others, God, and correspondingly for Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs, and others

– of our expressing love, adoration, worship toward, among others, God, and correspondingly toward Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through the practice of bhakti and all other forms of worship and veneration originating from Hindu and Buddhist traditions, together with all their consequences

3. Bhakti also has the nature of immortality.

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti possesses the nature of immortality, eternity, everlastingness, and the like

– of our striving for, and encouraging others to seek, attain and achieve immortality, eternity, everlastingness, perfection, salvation and enlightenment through the practice of bhakti and all other forms of worship and devotion originating from Hindu and Buddhist traditions, together with all the consequences of such actions

4. Having attained supreme bhakti, a person becomes perfect, becomes immortal, becomes happy.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order to become, among others, perfect, immortal, happy, enlightened, saved, eternal, united with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

5. Having attained bhakti, one desires nothing, grieves over nothing, rejects nothing, becomes excited by nothing, and occupies oneself with nothing.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order, among others, to desire nothing, grieve over nothing, reject nothing, become excited by nothing, occupy oneself with nothing, and generally free oneself from all attachment to the material world and become independent of it, and for every other reason

6. Having realized bhakti, one becomes intoxicated, peaceful and blissful in the Atman.

– of our striving for, and encouraging others to become peaceful, spiritually intoxicated and blissful in, among others, the Atman, the Soul, or the Self through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

7. Bhakti gives rise to no desire, for its nature is renunciation.

PARTIALLY INCLUDED IN POINT 8

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti gives rise to desires because its nature is the renunciation of desires, aspirations, dreams, plans, habits, all physical and material possessions, attachment to the world and to everything human, material and earthly

8. Renunciation is the abandonment of the world and of religious rituals.

– of our practicing bhakti, praying, meditating, contemplating and worshipping God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs in order to renounce attachment to religious rituals, desires, aspirations, dreams, plans, all physical and material possessions, attachment to the world and to everything human, material and earthly

9. The nature of renunciation (nirodha) is wholehearted surrender, with the mind completely fixed upon God, and steadfastness in the face of adversity.

– of our renouncing all desires, aspirations, dreams, plans, physical and material possessions, attachment to the world and everything human, material and earthly, in order to attain complete surrender to God with all our heart, with the mind focused upon God, steadfastness in adversity, enlightenment, salvation, happiness, immortality, perfection, eternity and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of renunciation, and thus the nature of bhakti, is wholehearted surrender to God, with the mind completely fixed upon God, and steadfastness in adversity

– of our seeking, inducing and attaining complete surrender to God with all our heart, with the mind entirely focused upon God, and steadfastness in adversity through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

10. Wholehearted surrender is to rely solely upon God and abandon every other support.

– of our abandoning every form of support except God in order to attain wholehearted surrender to God with all our heart, mind, Soul and entire being, together with salvation, enlightenment, happiness, immortality, perfection, eternity, everlastingness and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

11. Among worldly and religious duties, only those that support devotion should be performed—this is steadfastness in adversity.

– of our steadfastness in adversity expressed through participating in worldly and religious activities that support our own and others’ enlightenment, salvation, happiness, fulfillment, immortality and surrender to God, or correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our seeking and attaining steadfastness in adversity through practicing bhakti, prayer, meditation, contemplation and participation in worldly and religious activities supporting wholehearted surrender to God with all our heart, mind, Soul and entire being

12. Once established in spiritual realization, one should observe the teachings of the Shastras.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting the teachings of the Shastras and all other Hindu, Buddhist, religious and philosophical teachings, traditions and transmissions as human beings, souls, entities and existences who are enlightened, saved, fallible, anointed by God or established in various spiritual states, because of the desire for our own and others’ spiritual development and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation

13. Otherwise, there is the danger of falling.

– of our spiritual and physical falling, declining and regressing as a result of observing, promoting, proclaiming, inventing, opposing, explaining and transmitting the teachings of the Shastras, all Hindu and Buddhist commandments, prohibitions, divine laws, or as a result of offending God, or correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

14. Ordinary worldly activities should be continued only to a limited extent, while activities such as eating, etc., should continue only as long as one possesses a body.

PARTIALLY COVERED BY THE INTENTIONS IN POINT 11

– of our involvement in all kinds of earthly, material, worldly and bodily activities intended, among others, to satisfy all duties and desires connected with the body, such as eating, drinking fluids, sleeping, elimination, maintaining hygiene, and all activities intended to keep the body in proper condition and health

15. Bhakti is defined in various ways because of differences of opinion.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting every definition of bhakti with which we agree because of differences of opinion, prejudices, conflicting beliefs, the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation, together with experiencing all the consequences thereof

16. The son of Parāśara (Vyāsa) defines bhakti as engaging in acts of worship such as pūjā, with the mind constantly fixed upon God, with deep love and firm attachment.

– of our, together with all the consequences thereof, cultivating and practicing bhakti as a form of engaging in every kind of act of worship, such as pūjā and all other forms of worship originating from Hindu and Buddhist traditions and beyond, consisting in continuously directing one’s thoughts toward God with deep love and firm attachment

17. According to Maharishi Garga, bhakti is deep attachment to hearing accounts of the glories of God.

– of our cultivating and practicing bhakti through listening to, telling, transmitting, repeating and reciting every kind of story, parable, history, myth, account, poem, prose, poetry and epic concerning the greatness, glory, goodness, generosity, love, victories, deeds, fortunes and riches of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs and others

18. According to Śāṇḍilya, true bhakti is devotion to God that is not opposed to the bliss of the Ātman (the inner Self).

– of our wholehearted devotion, with all our heart, mind, soul and entire being, to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, in a manner that is opposed to the bliss of the Ātman, our Soul, or our inner Self

19. According to Nārada, however, bhakti is the complete offering of all one’s activities to the Lord and the greatest pain when He is forgotten.

– of our cultivating and practicing bhakti through completely offering all our activities to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, while simultaneously accepting and embracing the greatest and every other form of pain, punishment, illness, disability and misfortune in the event of forgetting, turning away from, renouncing the love, gifts, help, guidance and every grace bestowed upon us by God, and correspondingly by Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, divine mothers, prophets, gurus and messiahs

20. Such indeed is bhakti.

– of our treating the doctrine and practice of bhakti as the only revealed truth, the only path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

21. As in the case of the cowherd maidens of Vṛndāvana.

– of our surrendering and dedicating ourselves to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, just as the cowherd maidens of Vṛndāvana and various Hindu and Buddhist saints, gurus, spiritual teachers and other BSEB are presented as examples of devotion and self-sacrifice

22. Even then, in the state of complete love, there is no fear of forgetting the true nature of the Lord.

– of our forgetting, renouncing, learning about and experiencing the true nature of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs while simultaneously remaining in a state of complete love, devotion or self-sacrifice

23. Love for God without jñāna* is like the sensual love of lovers.

*Jñāna = knowledge

– of our treating and experiencing love for God, and correspondingly for Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs without jñāna, and correspondingly with jñāna, as being similar to the love between lovers, spouses, partners, a child and a parent, a parent and a child, and every other form of love between BSEB

24. In worldly love between lovers there is certainly no happiness arising from the happiness of the other.

– of our feeling, experiencing and living through happiness, joy and fulfillment arising from the happiness, joy and fulfillment of our beloved, partner, spouse, child, parent, friend, acquaintance, or even a completely unknown human being, soul, entity, existence or creation

Chapter 2

On the Perfection of Bhakti

– of our proclaiming, promoting and believing in the perfection and infallibility of the doctrine of bhakti, as well as of its founders, teachers, inspirers and promoters, as the path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

25. Bhakti surpasses the paths of karma, jñāna and yoga (control of the mind).

– of our proclaiming, promoting and believing in the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation, as the way to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

26. Because the nature of bhakti is identical with its result.

– of our proclaiming, promoting and believing that the proof of bhakti’s superiority over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation is that the result of practicing them is identical with the very nature of bhakti

27. Because God does not tolerate selfishness but delights in humility.

– of our treating the fact that God does not tolerate selfishness but delights in humility as proof of the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation

– of our being humble, anxious, quiet, modest, God-fearing, religious, devout, self-denying, contemplative, spending hours in prayer and meditation, poor, among others, in order to gain the favor of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our offending God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through being selfish, self-centered, greedy, self-absorbed and narcissistic

28. According to some sages, knowledge (jñāna) alone is the means of attaining bhakti.

– of our proclaiming, promoting and believing in the view that knowledge and devotion to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, are the means of attaining the highest and every other level of bhakti

29. According to others, bhakti and jñāna mutually support one another.

– of our proclaiming, promoting and believing in the view that bhakti and jñāna mutually support and complement one another and possess the same essential nature

30. According to the son of Brahmā (Nārada), however, bhakti is complete in itself.

INCLUDED IN THE INTENTIONS FROM POINT 31

31. This is shown by the example of the king, the house, and the meal.

[The mere knowledge of the king will not bring a person close to the king. Merely staying in a house does not ensure a heartfelt bond with its resident. Merely eating a meal is not the goal—the goal is the experience of bliss after hunger has been satisfied.]

– of our proclaiming, promoting and believing that bhakti has the nature of being its own result, and therefore is complete, and of illustrating, proving and explaining this by means of, among others, the story of “the king, the house, and the meal,” and by every other example, metaphor, story and parable originating from Hindu and Buddhist culture and religion

32. Not through knowledge, not through the favor of the king, nor through the appeasing of hunger.

REFERS TO THE METAPHOR CONTAINED IN THE STORY OF “THE KING, THE HOUSE, AND THE MEAL”

– of our union, surrender and ability to draw near to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, through the desire for union, through possessing knowledge about them, through the favor of God Himself, and through the desire to experience bliss after satisfying the longing for His closeness

33. Therefore, only the highest love for God should be sought by those who desire liberation.

– of our seeking the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, as an expression of our desire to be liberated, enlightened, saved, perfect, immortal, happy, eternal and fulfilled

Chapter 3

On the Means of Attaining Bhakti

34. The means of attaining the highest love for God are praised by the ancient Teachers.

THE INTENTION ALSO CONTAINS THE CONTENT OF POINTS 35, 36, 37 AND 38, WHICH LIST THE “MEANS” OF ATTAINING THE HIGHEST LOVE

– of our praising, promoting, proclaiming and believing in the view that, in order to attain the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, we need special means, which according to the ancient teachers include, among others, abandoning material objects and abandoning attachment, gentle and loving service to the Lord, hearing and singing the glory of the Lord, the grace of great souls, and a small portion of the grace of the Supreme

35. But the means to it are: (1) abandoning material objects and (2) abandoning attachment.

INCLUDED IN POINTS 5 AND 7

36. Through (3) gentle and loving, uninterrupted service to the Lord.

– of our gentle, loving, patient, humble, grateful, uninterrupted and correspondingly periodic service to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, together with all its consequences

37. Even amid the activities of the world—through (4) hearing and singing the glory of the Lord.

– of our, even amid the activities of this world, listening to, singing, dancing and expressing in every possible way the glory of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

38. But chiefly through (5) the grace of great souls or (6) a small portion of the grace of the Supreme.

– of our striving for and seeking, among others, the grace, company, blessing, intercession, protection, guidance and favor of God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers

39. And the company of great souls is very difficult to obtain, incomprehensible and unfailing.

– of our appreciating, overvaluing and relying on the company of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, and of considering their company and their help to be, among others, unreliable, incomprehensible, unnecessary, difficult, and correspondingly easy to obtain and maintain

40. Nevertheless, it is attained through the grace of the Lord Himself.

– of our, by the grace of God Himself, being granted the company, help, guidance, favor, blessing, intercession and support of various great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

41. Because there is no difference between Him and His devotees.

– of our proclaiming, promoting and believing in the view that there is, and correspondingly that there is no, difference between God Himself and His devotees, worshippers, all great and other souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

42. These alone are the means, these alone are the means.

INCLUDED IN POINT 34

43. Bad company should be abandoned at all costs.

– of our abandoning, getting rid of and avoiding, among others, bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

44. Because it is the cause of lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination and ultimately complete downfall.

– of our avoiding, getting rid of, disowning and fearing, among others, delusion, loss of memory, lust, anger, disappearance of the faculty of discrimination and ultimately the complete downfall of the Soul and the entire being, by abandoning, getting rid of and avoiding bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

45. These [bad tendencies], at first like small ripples on water, because of bad company grow to the size of an ocean.

– of our noticing and dealing with all bad tendencies in our own and others’ behavior, faults and deviations from Divine Will, which may turn into lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination, serious transgressions against Divine Will, and ultimately into the complete downfall of the Soul and the entire being

A set developed in the Intention Work technique by Piotr Kowalski.
The article contains the original wording of the text, followed by the corresponding intention.

Bhakti Sutras

Chapter 1

On the Nature of Bhakti

BSEB – beings, souls, entities, existences, creations

1. Now, therefore, the doctrine of bhakti shall be explained.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting all doctrines, including the doctrine of bhakti and other Hindu and Buddhist doctrines, among others because of the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment, salvation, together with experiencing all the consequences thereof

2. The nature of bhakti is the highest love for God.

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of bhakti is the highest love for, among others, God, and correspondingly for Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs, and others

– of our expressing love, adoration, worship toward, among others, God, and correspondingly toward Vishnu, Shiva, Brahma, Krishna, and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through the practice of bhakti and all other forms of worship and veneration originating from Hindu and Buddhist traditions, together with all their consequences

3. Bhakti also has the nature of immortality.

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti possesses the nature of immortality, eternity, everlastingness, and the like

– of our striving for, and encouraging others to seek, attain and achieve immortality, eternity, everlastingness, perfection, salvation and enlightenment through the practice of bhakti and all other forms of worship and devotion originating from Hindu and Buddhist traditions, together with all the consequences of such actions

4. Having attained supreme bhakti, a person becomes perfect, becomes immortal, becomes happy.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order to become, among others, perfect, immortal, happy, enlightened, saved, eternal, united with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

5. Having attained bhakti, one desires nothing, grieves over nothing, rejects nothing, becomes excited by nothing, and occupies oneself with nothing.

– of our striving for, and encouraging others to attain, the highest and every other level of bhakti in order, among others, to desire nothing, grieve over nothing, reject nothing, become excited by nothing, occupy oneself with nothing, and generally free oneself from all attachment to the material world and become independent of it, and for every other reason

6. Having realized bhakti, one becomes intoxicated, peaceful and blissful in the Atman.

– of our striving for, and encouraging others to become peaceful, spiritually intoxicated and blissful in, among others, the Atman, the Soul, or the Self through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

7. Bhakti gives rise to no desire, for its nature is renunciation.

PARTIALLY INCLUDED IN POINT 8

– of our proclaiming, promoting, believing in the validity of, opposing the view that bhakti gives rise to desires because its nature is the renunciation of desires, aspirations, dreams, plans, habits, all physical and material possessions, attachment to the world and to everything human, material and earthly

8. Renunciation is the abandonment of the world and of religious rituals.

– of our practicing bhakti, praying, meditating, contemplating and worshipping God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs in order to renounce attachment to religious rituals, desires, aspirations, dreams, plans, all physical and material possessions, attachment to the world and to everything human, material and earthly

9. The nature of renunciation (nirodha) is wholehearted surrender, with the mind completely fixed upon God, and steadfastness in the face of adversity.

– of our renouncing all desires, aspirations, dreams, plans, physical and material possessions, attachment to the world and everything human, material and earthly, in order to attain complete surrender to God with all our heart, with the mind focused upon God, steadfastness in adversity, enlightenment, salvation, happiness, immortality, perfection, eternity and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our proclaiming, promoting, believing in the validity of, opposing the view that the nature of renunciation, and thus the nature of bhakti, is wholehearted surrender to God, with the mind completely fixed upon God, and steadfastness in adversity

– of our seeking, inducing and attaining complete surrender to God with all our heart, with the mind entirely focused upon God, and steadfastness in adversity through learning, practicing and cultivating bhakti and all other forms of worship originating from Hinduism, Buddhism and beyond

10. Wholehearted surrender is to rely solely upon God and abandon every other support.

– of our abandoning every form of support except God in order to attain wholehearted surrender to God with all our heart, mind, Soul and entire being, together with salvation, enlightenment, happiness, immortality, perfection, eternity, everlastingness and unity with God, as well as with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, and for every other reason

11. Among worldly and religious duties, only those that support devotion should be performed—this is steadfastness in adversity.

– of our steadfastness in adversity expressed through participating in worldly and religious activities that support our own and others’ enlightenment, salvation, happiness, fulfillment, immortality and surrender to God, or correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our seeking and attaining steadfastness in adversity through practicing bhakti, prayer, meditation, contemplation and participation in worldly and religious activities supporting wholehearted surrender to God with all our heart, mind, Soul and entire being

12. Once established in spiritual realization, one should observe the teachings of the Shastras.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting the teachings of the Shastras and all other Hindu, Buddhist, religious and philosophical teachings, traditions and transmissions as human beings, souls, entities and existences who are enlightened, saved, fallible, anointed by God or established in various spiritual states, because of the desire for our own and others’ spiritual development and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation

13. Otherwise, there is the danger of falling.

– of our spiritual and physical falling, declining and regressing as a result of observing, promoting, proclaiming, inventing, opposing, explaining and transmitting the teachings of the Shastras, all Hindu and Buddhist commandments, prohibitions, divine laws, or as a result of offending God, or correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

14. Ordinary worldly activities should be continued only to a limited extent, while activities such as eating, etc., should continue only as long as one possesses a body.

PARTIALLY COVERED BY THE INTENTIONS IN POINT 11

– of our involvement in all kinds of earthly, material, worldly and bodily activities intended, among others, to satisfy all duties and desires connected with the body, such as eating, drinking fluids, sleeping, elimination, maintaining hygiene, and all activities intended to keep the body in proper condition and health

15. Bhakti is defined in various ways because of differences of opinion.

– of our, for every reason and in every possible way, promoting, proclaiming, believing in the validity of, inventing, opposing, explaining and transmitting every definition of bhakti with which we agree because of differences of opinion, prejudices, conflicting beliefs, the desire for our own and others’ spiritual development, and because of the desire, need, or correspondingly without any need, for our own and others’ enlightenment and salvation, together with experiencing all the consequences thereof

16. The son of Parāśara (Vyāsa) defines bhakti as engaging in acts of worship such as pūjā, with the mind constantly fixed upon God, with deep love and firm attachment.

– of our, together with all the consequences thereof, cultivating and practicing bhakti as a form of engaging in every kind of act of worship, such as pūjā and all other forms of worship originating from Hindu and Buddhist traditions and beyond, consisting in continuously directing one’s thoughts toward God with deep love and firm attachment

17. According to Maharishi Garga, bhakti is deep attachment to hearing accounts of the glories of God.

– of our cultivating and practicing bhakti through listening to, telling, transmitting, repeating and reciting every kind of story, parable, history, myth, account, poem, prose, poetry and epic concerning the greatness, glory, goodness, generosity, love, victories, deeds, fortunes and riches of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus, messiahs and others

18. According to Śāṇḍilya, true bhakti is devotion to God that is not opposed to the bliss of the Ātman (the inner Self).

– of our wholehearted devotion, with all our heart, mind, soul and entire being, to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, in a manner that is opposed to the bliss of the Ātman, our Soul, or our inner Self

19. According to Nārada, however, bhakti is the complete offering of all one’s activities to the Lord and the greatest pain when He is forgotten.

– of our cultivating and practicing bhakti through completely offering all our activities to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, while simultaneously accepting and embracing the greatest and every other form of pain, punishment, illness, disability and misfortune in the event of forgetting, turning away from, renouncing the love, gifts, help, guidance and every grace bestowed upon us by God, and correspondingly by Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, divine mothers, prophets, gurus and messiahs

20. Such indeed is bhakti.

– of our treating the doctrine and practice of bhakti as the only revealed truth, the only path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

21. As in the case of the cowherd maidens of Vṛndāvana.

– of our surrendering and dedicating ourselves to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, just as the cowherd maidens of Vṛndāvana and various Hindu and Buddhist saints, gurus, spiritual teachers and other BSEB are presented as examples of devotion and self-sacrifice

22. Even then, in the state of complete love, there is no fear of forgetting the true nature of the Lord.

– of our forgetting, renouncing, learning about and experiencing the true nature of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs while simultaneously remaining in a state of complete love, devotion or self-sacrifice

23. Love for God without jñāna* is like the sensual love of lovers.

*Jñāna = knowledge

– of our treating and experiencing love for God, and correspondingly for Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs without jñāna, and correspondingly with jñāna, as being similar to the love between lovers, spouses, partners, a child and a parent, a parent and a child, and every other form of love between BSEB

24. In worldly love between lovers there is certainly no happiness arising from the happiness of the other.

– of our feeling, experiencing and living through happiness, joy and fulfillment arising from the happiness, joy and fulfillment of our beloved, partner, spouse, child, parent, friend, acquaintance, or even a completely unknown human being, soul, entity, existence or creation

Chapter 2

On the Perfection of Bhakti

– of our proclaiming, promoting and believing in the perfection and infallibility of the doctrine of bhakti, as well as of its founders, teachers, inspirers and promoters, as the path to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

25. Bhakti surpasses the paths of karma, jñāna and yoga (control of the mind).

– of our proclaiming, promoting and believing in the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation, as the way to enlightenment, salvation, happiness, immortality, perfection, eternity and union with God, and with Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

26. Because the nature of bhakti is identical with its result.

– of our proclaiming, promoting and believing that the proof of bhakti’s superiority over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation is that the result of practicing them is identical with the very nature of bhakti

27. Because God does not tolerate selfishness but delights in humility.

– of our treating the fact that God does not tolerate selfishness but delights in humility as proof of the superiority of bhakti over the paths of karma, jñāna, yoga and every other spiritual path, philosophy, school and method of spiritual development, meditation and contemplation

– of our being humble, anxious, quiet, modest, God-fearing, religious, devout, self-denying, contemplative, spending hours in prayer and meditation, poor, among others, in order to gain the favor of God, and correspondingly of Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

– of our offending God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs through being selfish, self-centered, greedy, self-absorbed and narcissistic

28. According to some sages, knowledge (jñāna) alone is the means of attaining bhakti.

– of our proclaiming, promoting and believing in the view that knowledge and devotion to God, and correspondingly to Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, are the means of attaining the highest and every other level of bhakti

29. According to others, bhakti and jñāna mutually support one another.

– of our proclaiming, promoting and believing in the view that bhakti and jñāna mutually support and complement one another and possess the same essential nature

30. According to the son of Brahmā (Nārada), however, bhakti is complete in itself.

INCLUDED IN THE INTENTIONS FROM POINT 31

31. This is shown by the example of the king, the house, and the meal.

[The mere knowledge of the king will not bring a person close to the king. Merely staying in a house does not ensure a heartfelt bond with its resident. Merely eating a meal is not the goal—the goal is the experience of bliss after hunger has been satisfied.]

– of our proclaiming, promoting and believing that bhakti has the nature of being its own result, and therefore is complete, and of illustrating, proving and explaining this by means of, among others, the story of “the king, the house, and the meal,” and by every other example, metaphor, story and parable originating from Hindu and Buddhist culture and religion

32. Not through knowledge, not through the favor of the king, nor through the appeasing of hunger.

REFERS TO THE METAPHOR CONTAINED IN THE STORY OF “THE KING, THE HOUSE, AND THE MEAL”

– of our union, surrender and ability to draw near to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, through the desire for union, through possessing knowledge about them, through the favor of God Himself, and through the desire to experience bliss after satisfying the longing for His closeness

33. Therefore, only the highest love for God should be sought by those who desire liberation.

– of our seeking the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, as an expression of our desire to be liberated, enlightened, saved, perfect, immortal, happy, eternal and fulfilled

Chapter 3

On the Means of Attaining Bhakti

34. The means of attaining the highest love for God are praised by the ancient Teachers.

THE INTENTION ALSO CONTAINS THE CONTENT OF POINTS 35, 36, 37 AND 38, WHICH LIST THE “MEANS” OF ATTAINING THE HIGHEST LOVE

– of our praising, promoting, proclaiming and believing in the view that, in order to attain the highest and every other form of love for, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, we need special means, which according to the ancient teachers include, among others, abandoning material objects and abandoning attachment, gentle and loving service to the Lord, hearing and singing the glory of the Lord, the grace of great souls, and a small portion of the grace of the Supreme

35. But the means to it are: (1) abandoning material objects and (2) abandoning attachment.

INCLUDED IN POINTS 5 AND 7

36. Through (3) gentle and loving, uninterrupted service to the Lord.

– of our gentle, loving, patient, humble, grateful, uninterrupted and correspondingly periodic service to, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs, together with all its consequences

37. Even amid the activities of the world—through (4) hearing and singing the glory of the Lord.

– of our, even amid the activities of this world, listening to, singing, dancing and expressing in every possible way the glory of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and other various gods, goddesses, asuras, divine mothers, prophets, gurus and messiahs

38. But chiefly through (5) the grace of great souls or (6) a small portion of the grace of the Supreme.

– of our striving for and seeking, among others, the grace, company, blessing, intercession, protection, guidance and favor of God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers

39. And the company of great souls is very difficult to obtain, incomprehensible and unfailing.

– of our appreciating, overvaluing and relying on the company of, among others, God, and correspondingly Vishnu, Shiva, Brahma, Krishna and all great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, and of considering their company and their help to be, among others, unreliable, incomprehensible, unnecessary, difficult, and correspondingly easy to obtain and maintain

40. Nevertheless, it is attained through the grace of the Lord Himself.

– of our, by the grace of God Himself, being granted the company, help, guidance, favor, blessing, intercession and support of various great souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

41. Because there is no difference between Him and His devotees.

– of our proclaiming, promoting and believing in the view that there is, and correspondingly that there is no, difference between God Himself and His devotees, worshippers, all great and other souls, including the souls of various earthly, extraterrestrial and astral gods, demigods, asuras, divine mothers, messiahs, saviors, gurus and rulers, including also Vishnu, Shiva, Brahma and Krishna

42. These alone are the means, these alone are the means.

INCLUDED IN POINT 34

43. Bad company should be abandoned at all costs.

– of our abandoning, getting rid of and avoiding, among others, bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

44. Because it is the cause of lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination and ultimately complete downfall.

– of our avoiding, getting rid of, disowning and fearing, among others, delusion, loss of memory, lust, anger, disappearance of the faculty of discrimination and ultimately the complete downfall of the Soul and the entire being, by abandoning, getting rid of and avoiding bad, harmful, proper, appropriate and toxic company and surroundings, including the company of our family members, friends, colleagues, acquaintances, co-workers, superiors, subordinates and all BSEB from our surroundings

45. These [bad tendencies], at first like small ripples on water, because of bad company grow to the size of an ocean.

– of our noticing and dealing with all bad tendencies in our own and others’ behavior, faults and deviations from Divine Will, which may turn into lust, anger, delusion, loss of memory, disappearance of the faculty of discrimination, serious transgressions against Divine Will, and ultimately into the complete downfall of the Soul and the entire being

Technical matters concerning the idea and construction of sentences when working with intentions.

Article “800 Intentions for Cleansing” Link
“Building Extensive Intentions and Prayers. Skype Conversation About the Technique” Link
“One-Sentence Structure for Intentions.” Link

The word (–not) added while working with intentions to a given word means that it is worth mentioning it as an opposite, or even independently finding and speaking aloud any synonyms that come to mind together with their opposites.

For example — being poor, sick — it is good to say it also with its opposite:

–being poor, sick, –not being poor, sick

This allows one to move a given pattern as broadly as possible at once, in different aspects, also in its opposite. It is also worth knowing that Souls often think and claim that they do not have such opposite patterns, for example that they are not idolaters in a given case.

Another example:

A woman’s Soul denies having once been a bad mother. Therefore adding the negating phrase – not being a bad mother – may allow her to understand the state in which she finds herself.

Being a bad mother, –not being a bad mother–

“Of course not, never in my life! These are not my patterns. What I do is my private matter.” [–Very often the soul says or thinks this about itself.]

Opublikowano: 29/06/2026
Autor: Sławomir Majda
Kateogrie: God

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