Acharya Prashant explains the nature of Bhakti (devotion) by referencing several sutras (aphorisms). He begins by stating that Bhakti is of the nature of supreme love (param-prem-rupa) and immortality (amrit-svarupa). These two sutras describe both the method and the end of Bhakti, which are identical. The method of Bhakti is love, and its culmination is in non-duality (Advaita), which is synonymous with immortality (Amrit). He clarifies that death exists only in duality (dvaita)—the state of being born and dying, rising and falling. Immortality, therefore, is found only in non-duality. The speaker emphasizes that true Bhakti has no place for desire (kāmanā). Desire-filled devotion (sakām bhakti) is devotion with attributes (saguna bhakti), which can be a means but not the ultimate end. Any devotion mixed with desire is merely a transaction, not a genuine spiritual practice. Quoting Kabir Saheb, he illustrates that one who serves for a reward is not a true servant but someone seeking a profit. Such devotion, which relies on a self-created god, is bound to fail. Further, he discusses the concept of non-otherness (ananyatā), which is the renunciation of all other supports. A true devotee is indifferent to everything that is opposed to the Supreme, which includes the entire world of duality. This leads to the renunciation of all worldly and Vedic actions, as they are performed for their fruits, which bind one to the world of nature (Prakriti). The speaker equates true Bhakti with desireless action (nishkama karma), which is impossible without self-knowledge (atma-jnana). Thus, from any perspective, Bhakti and knowledge (jnana) are one. He concludes by explaining that all spiritual paths, whether of knowledge, action, or devotion, must begin with love. This love is not for anything within the limited self but for that which is beyond all boundaries. Without this love, knowledge is mere information and does not lead to transformation. He also quotes Kabir Saheb to caution against imitative devotion, which is superficial and is shed in times of trouble, just as a snake sheds its skin. This happens when one's devotion is based on personal conditioning and desires, projecting them onto the divine, which is a form of illusion.
