Devotion is of two types. The first type is called as Bhakti, which 
consists of prayers or songs through words and emotional feelings 
through mind. This Bhakti gives temporary happiness only. Knowledge 
is related to intelligence, which is the discrimination of real and 
unreal through logical analysis. By such discrimination, you can 
realize that all the forms of matter and all the feelings of 
awareness are unreal. When you have realized that all the forms 
(Rupa) and all the feelings (Guna) are unreal even before the level 
of yourself, which is pure awareness, your life becomes completely 
an entertainment in both happy and unhappy situations. The self-
realization makes you a spectator of the cinema which consists of 
both happy and unhappy scenes. You will reach the state of an actor 
who is entertained in all the scenes of the drama on the stage. Thus 
the knowledge gives you permanent happiness which is called as 
bliss. Therefore, knowledge (Jnana) is greater than devotion 
(Bhakti). Here, you must note that the Bhakti is related to words 
and mind, whereas Jnana is related to intelligence. Hence, both 
devotion and knowledge belong to theoretical phase only which is 
limited to words, mind and intelligence.

The second type of devotion is called as Para-Bhakti, which is 
related to practice or sacrifice of service. This divine devotion 
(Para-Bhakti) consists of divine service by sacrificing work (Karma 
Sanyasa) and by sacrificing the fruit of work (Karma Phala Tyaga). 
This second type of devotion is far superior than the knowledge. The 
Bhakti and Jnana are selfish because in both your aim is the 
attainment of bliss by yourself. The divine devotion or the divine 
service is completely different, which has no selfish aim. In this 
divine service, your aim is to please God and not to please 
yourself. You have to receive the continuous loss and displeasure in 
the divine service. In this stage you are achieving the nature of 
God. God always enjoys the fruits of the sins of His devotees and is 
thus subjected to continuous misery. His aim is to make His devotees 
happy. God is serving His devotees. Service is always sacrifice to 
make others happy at the cost of self-happiness. The Veda says that 
God is bliss (Anando Brahma). The Veda reveals the meaning of this 
statement by further saying "Eshahyeva Anandayati" which means that 
God makes His devotees happy. Therefore, when we say that God is 
bliss, that does not mean God is continuously enjoying the 
happiness. It means only that God is making others happy 
continuously. In fact such a definition only, is the proof of God 
being bliss. How do you say that the fire is hot? Since the fire is 
making others experience its heat, people say that fire is hot. 
Similarly, if you make others happy, then only you are the 
embodiment of that happiness. Now the point is whether God is 
continuously unhappy by such sacrifice, which is His service to His 
devotees. The answer is that God is continuously happy through such 
sacrifice. He is deriving happiness continuously by enjoying the 
misery of His devotees. He is not unhappy to enjoy the sins of His 
devotees. Therefore, He is happy always and making His devotees also 

In the first level of ignorance, the soul derives happiness only 
from happy situations which are like sweets. In the second level of 
realization, the soul derives happiness both from happy and unhappy 
situations, which are like sweets and hots in the meals. In the 
final level of the state of God, if the soul derives continuous 
happiness from hots only, such a soul has become almost God (Mama 
Sadharmyamagatah – Gita). Such a soul is almost equal to God. Such a 
devotee also attracts the sins of deserving devotees and makes them 
happy. Such an attraction of sins is always a secret because the 
deserving devotee will never agree to such transfer of sins. A 
devotee who had reached this highest level came to see Sri 
Ramakrishna Paramahamsa, who was suffering with cancer. The devotee 
sat near Sri Paramahamsa and was trying to attract the cancer onto 
him. Sri Paramahamsa, who was the human incarnation immediately 
recognized this and pushed the devotee away from Him. Therefore, the 
devotee can attain all the powers of God and the divine nature of 
God, which consists of continuous sacrifice for the sake of 
devotees. Then, why not the devotee, be called as God in full sense? 
Except one point, the devotee can become God in all aspects and that 
one point is the creation, maintenance and destruction of this 

At the lotus feet of Shri Datta Swami

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