Realisation of Paramatma by Yogis is Not Shuddha-Bhakti

(From "Bhakti Tattva Viveka" - click to read more from it.
You can also read the previous page: When the Absolute Truth is Realised Only Partially)

Those who pursue the path of yoga in the end arrive only at realisation of the all-pervading paramatma-tattva.

They cannot attain realisation of shuddha-bhagavat-tattva.

Paramatma, Isvara, personal Visnu and so on are the objects of research in the yoga process.

In this process we can find a few attributes of bhakti, but it is not shuddha-bhakti.

Generally religious principles in this world which pass for bhagavat-dharma are all merely yoga processes which strive for realisation of the paramatma feature.

We cannot expect that in the end all of them will ultimately lead us to bhagavat-dharma, because in the process of meditation there are numerous obstacles before one finally realises the Absolute Truth.

Besides, when after practicing either yoga or meditation for some time one imagines that “I am brahma” (ahangrahopasana), there is the maximum possibility of falling into the trap of impersonal spiritual jnana.

In this process, realisation of the eternal form of Bhagavan and the variegated characteristics of transcendence is not available.

The form which is imagined at the time of upasana or meditational worship — whether it be the virat (the gigantic form of the Lord conceived in the shape of the universe) or the four-armed form situated within the heart — is not eternal.

This process is called paramatma-darsana or realisation of the Supersoul.

Although this process is superior to the cultivation of impersonal jnana, it is not the perfect and all-pleasing process.

Ashtanga-yoga, hatha-yoga, karma-yoga and all other yoga practices are included within this process.

Although raja-yoga or adhyatma-yoga follows this process to a certain extent, in most cases it is merely included within the process of jnana.

The siddhanta or philosophical conclusion is that paramatma-darsana cannot be called shuddha-bhakti.

In this regard it is said in Bhakti-sandarbha, “ antaryamitvamaya-maya-shakti-pracura-cic chaktyasha vishishtam paramatmeti”: after the creation of this universe, the expansion of the Supreme Lord who enters it as the controller of material nature and who is situated as the maintainer of the creation is known as Jagadisvara or the all-pervading Paramatma.

His function is related more to displaying the external potency rather than the internal potency.

Therefore, this tattva is naturally inferior to the supreme and eternal bhagavat-tattva.(from Part 1 – "The Intrinsic Nature of Devotion")

Another revelation, Bhagavan is the Original Tattva, the Supreme Absolute Truth. Check out the previous page too: When the Absolute Truth is Realised Only Partially. You will benefit from reading the whole work: Bhakti Tattva Viveka.

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Harih Om Tat Sat.