Devotional practices (Bhakti) take many forms. The Bhagavatam alone mentions thirty types of devotion. Besides these, there are millions of other types of devotion.
Prahlad taught the nine forms of devotion in the Bhagavatam to the demon children (Bhagavatam 7.5.23) — śravaṇaṃ kīrtanaṃ viṣṇoḥ smaraṇaṃ pāda-sevanam। arcanaṃ vandanaṃ dāsyaṃ sakhyam ātma-nivedanam॥
However, Shukadev Paramhans emphasized three main forms of devotion to Parikshit. These are the same three that Jagadguru Shri Kripalu Ji Maharaj teaches us — śrotavyaḥ (listening to subject matter related to God), kīrtitavyaś ca (singing kirtans), and smartavyaś cec chatā bhayam (remembrance).
1. Shravan — Listening to spiritual knowledge through Jagadguru Shri Kripalu Ji Maharaj’s lectures is extremely essential. Without this, the journey of devotion cannot even begin. One must learn how to cook before preparing a meal; even in the material world, theoretical knowledge is always the first requirement. Hence, philosophical knowledge becomes even more vital when it comes to God, who is beyond our perception. Gauranga Mahaprabhu said — siddhānta baliyā citte nā kara ālasa — do not be lazy in acquiring philosophical knowledge.
When we listen to lectures carefully, our mind becomes overconfident, thinking, “I have understood everything, and now I don’t need to contemplate further.” However, that understanding fades quickly. Our memory is very weak — we forget what was spoken in just two hours! That is why Vedanta has prescribed a sutra — āvṛtti-rasakṛta upadeśāt — listen to spiritual knowledge repeatedly. This is Shravan-bhakti. One must then reflect on it so that it becomes firmly embedded in the intellect.
Our mind and intellect have been corrupted over countless births. So, after listening to philosophy, the mind drifts back to the material world, and we forget what we heard.
In our country, 99% of people say, read, and believe that God resides in everyone’s heart and is omnipresent. Yet, among a billion people, you will not find even a hundred who truly believe this in practice. If you say, “I realize this truth,” ask yourself: for how long do you realize it? Just as a person is constantly aware of whether they are male or female, Bengali or Madrasi, why do they not continuously realize that Shri Krishna resides in their heart?
We must stop feeling a sense of privacy regarding our thoughts. Thinking, “No one knows what I am thinking,” is a form of atheism because God knows everything. Philosophical knowledge must always remain with us. When it does, we will neither entertain negative thoughts in secrecy nor bear enmity or ill will toward others. This is because we will be aware that God is observing all our thoughts. If you harbor ill will toward someone, remember that God resides in their heart as well and is watching you. You have only one mind — you can fill it either with God or with negative thoughts.
Our mind and intellect have been spoiled since infinite births. Therefore, we must constantly contemplate the teachings of our Guru. Do not become overconfident, thinking you know everything. You can say “I know everything” only on the day when you do not forget even for a second that Shyamsundar is seated in your heart. When you practically believe at all times that God resides in everyone’s heart and is also omnipresent, then there will be no attachment, hatred, or ill feelings toward anyone. Until then, everything is wrong with us. If you think “I know everything,” you will only be deceiving yourself, not others. After death, everything will become clear when the ledger of your deeds is revealed. Therefore, listen to spiritual knowledge again and again. For this, Vedānta has given a principle — āvṛtti rasakṛt upadeśāt (Brahma-sūtra). This is Shravan-bhakti. And then reflect upon it; only then will it become firmly established. Then repeatedly contemplate the philosophical knowledge you heard. There is great power in contemplation.
Thus, you must contemplate spiritual knowledge again and again. Repeated contemplation is so powerful that it can either lead to God-realization or drive someone to kill themselves. Continuous contemplation. Whether it’s love or hatred, whatever you contemplate will permeate your being, and you will begin to see it everywhere.
2. Kirtan — Singing the names and glories of God. We all engage in this practice. The uniqueness of kirtan lies in how it allows us to sing about God’s pastimes and glories, offering multiple ways to engage the mind in God and strengthen our remembrance. However, even during kirtan, some people carelessly fall asleep. If people struggle to stay awake while actively singing in kirtan, how can they remain focused in silent meditation? 99% of people would fall asleep in a short time. Then, the mind would suggest, “Hey! Just go to sleep!” And the intellect would agree — “Yes, let me practice devotion tomorrow.” Thus, we are all slaves to our mind. We have ruined ourselves by surrendering to our senses and mind.
3. Smaran — Loving remembrance of God. This is the most important form of devotion.
Thus, the primary devotion is smaran, but shravan and kirtan are also essential. These three forms of devotion are fundamental.
Simply uttering God’s name is not enough to attain our goal. Every human, regardless of the language they speak, says letters like “ka,” “kha,” “ga,” etc. But what do the Vedas say? — prāṇo brahma, kaṁ brahma, khaṁ brahma, akāro vāsudevasyāt, ukāraḥ śambhuḥ.
In other words, all these letters are divine names of God. We already use these syllables in daily speech, but this alone does not lead to God-realization.
Chanting God’s name serves as a starting point on the path of devotion. For example, when a mother makes her child bow at the feet of saints and before God, the child initially resists. But over time, curiosity arises, and the child begins to ask, “Mother, why do we do this?” The mother explains, and gradually, the child understands. Similarly, scriptures and the Vedas glorify chanting the divine name of God to encourage devotion. If you chant “Radhey Radhey” a hundred times, eventually, a question may arise within — “Who is Radha?” This curiosity will inspire you to seek the guidance of a saint. Gradually, you will develop an attraction towards Radharani. That is why the scriptures and Vedas insist on chanting the divine name in any manner possible. However, simply chanting the name of God is not enough for God-realization — it happens only through remembrance and love.
