Difference between Bhajana and Sevā

In modern times, some devotees hold the notion that bhajana and sevā are distinct from each other, with sevā being considered more important than bhajana. Alternatively, it's also believed that predominantly engaging in pure bhajana is reserved for advanced devotees, while those who are less advanced should engage perdominantly in sevā. However, this is a misconception and let's explore this to clarify our understanding. It is crucial to comprehend this disparity, as I have come across various interpretations of these terms that can potentially lead to misinterpretations of Prabhupāda's statements in his books. While it is acceptable for these terms to acquire modern interpretations, it is important to note that in Prabhupāda's books, they possess specific meanings following the previous ācāryas. Introducing additional connotations to these terms can create confusion among readers of Prabhupāda's works.

According to the Sanskrit dictionary Kalpadruma, the term "bhajana" means "sevā." Likewise, sevā means bhajana, ārādhana (worship), etc. In the same dictionary, the word sevā is a synonymous word for "bhakti". And as well, it is important to note that both the words bhakti and bhajana derive from the same root word "bhaj." Furthermore, Prabhupada translates bhakti as devotional "service." Hence, any form of bhakti is essentially a service (sevā) rendered to the Lord, whether it involves book distribution (which is also considered kīrtana) or smaraṇa (meditation) performed to please the Lord. So kṛṣṇa-bhajana, kṛṣṇa-sevā, and kṛṣṇa-bhakti are synonymous terms and represent the same thing.

Sometimes, it can be challenging for us to comprehend how thinking about the Lord or hearing about Him constitutes a service, as we tend to associate the word "service" (sevā) with physical activities. This leads to the confusion that the activities such as chanting, hearing, thinking about the Lord should be different from activities like cleaning the temple, washing pots, etc. To gain a clearer understanding, let's examine the definition of bhakti.

In the book "Bhakti-rasāmṛta-sindhu" (Nectar of Devotion) by Rupa Gosvami, uttamā bhakti, the highest form of devotion, is defined as "continuous service to Krsna with a favorable attitude..." (ānukūlyena kṛṣṇānuśīlanam bhaktir uttamā) in verse 1.1.11. Hence, bhakti means to do service (sevā) to the Lord. (A side note about "continuous" service: In advanced stages, this service is performed to the Lord every moment, whereas during the sādhana stage, it is practiced daily rather than every moment, and thus, in both stages it remains a continuous service.)

But then how did the misconception arise that sevā is distinct from bhajana? The notion of sevā being separate from bhajana may have originated because of the institutional settings. In a spiritual institution, generally certain activities are categorized as spiritual practices, while others are labeled as activities that contribute to the functioning of the institution. The latter activities are referred to as sevā, while the term sādhana is used to refer spiritual practices. It is possible that the term "sādhana" was replaced with the term "bhajana," thereby leading to the misconception that bhajana and sevā are different. However, in institutions like ISKCON, if the fundamental principles are followed under the guidance of Śrīla Prabhupāda's instructions, even institutional activities fall under the umbrella of bhakti, as the institution serves as a medium to glorify and preach about the Lord, just as a microphone system is a medium for discussing Kṛṣṇa. Prabhupāda himself performed ārātrikā for the book printing machines, recognizing that it is not merely a material medium but an extension of spiritual potency when utilized in the Lord's service.

Now, another question arises: Are all activities in bhakti equal, or are there differences among them? Jiva Gosvami addresses this question by further categorizing bhakti into three types in his book "Bhakti Sandarbha": svarūpa-siddha, saṅga-siddha, and āropa-siddha.

Svarūpa-siddha bhakti refers to activities that are naturally considered bhakti, such as hearing and chanting. The ninefold bhakti activities (śravaṇa, kīrtana, smaraṇa, pāda-sevana, arcana etc.) fall under svarūpa-siddha. Notably, arcana (deity worship) includes various services like dressing the deity, performing āratrikā to the deity, cleaning the temple, picking and offering flowers to the Lord, washing pots, etc. Similarly, book distribution is also a part of kīrtana, as it involves glorifying or gifting the Lord's words to those encountered. Activities like arranging a microphone system for discourses on the Lord are considered part of śravaṇa and kīrtana, just as arranging a yajña-kuṇḍa for a fire sacrifice is part of yajña. All these activities are svarūpa-siddha bhakti.

It's important to note that the intention behind these actions is very crucial. If the intention is to please the Lord, it constitutes pure bhakti. On the other hand, if the devotee's intention is to collect money for personal enjoyment or to gain respect by portraying themselves as an accomplished book distributor or chanter of the holy names or a great scholar of scriptures, then it becomes mixed bhakti.

Āropa-siddha bhakti refers to activities that are not bhakti in themselves but they are offered to the Lord at the end. For instance, one may engage in karma-kāṇḍa activities like the śrāddha ceremony or agniṣṭoma sacrifices, or even mundane material activities like taking a bath, walking on the street, or engaging in righteous business activities. These activities are not inherently bhakti, but after performing these activities when one offers to the Lord with the prayer "prīṇātu bhagavān īśaḥ karmaṇānena śāśvataḥ" - May the Lord be pleased by this action - they become acts of bhakti.

Saṅga-siddha bhakti pertains to activities that are not bhakti themselves but serve as assistants to bhakti. The karma-kāṇḍa activities as previously mentioned, and jnāna-kāṇḍa activities like austerity and yoga, when performed with the desire to purify oneself for the sake of engaging in bhakti, act as assistants to bhakti. These activities are not bhakti in their own right but attain the status of bhakti by association with svarūpa-siddha bhakti activities. 

In one's spiritual journey, a combination of these activities can be performed. For example, a devotee may dedicate a portion of the day to chanting the Hare Krishna mantra, distributing books, or engaging in harināma-saṅkīrtana on the streets, representing svarūpa-siddha bhakti. At other times, they may fulfill their familial obligations by going to work, offering the results of their actions to the Lord either as monetary contributions or through prayers. These activities then become āropa-siddha bhakti. Additionally, if the devotee practices meditation (not focused on the Lord but aimed at calming the mind) for some part of the day to attain inner peace, facilitating their focused engagement in bhakti, it is regarded as saṅga-siddha bhakti.

In the initial stages of one's spiritual journey, there is a tendency to engage more in āropa-siddha and saṅga-siddha bhakti activities. However, as one aspires to embrace pure devotional service, the focus gradually shifts, and one spends more time in performing svarūpa-siddha bhakti. In the case of gṛhastha devotees in ISKCON, it is common to dedicate a fixed amount of time each day to svarūpa-siddha bhakti practices such as hearing, chanting, and reading the books of Prabhupāda and previous ācāryas. During the weekends, additional activities like book distribution, and services within the temple - part of the arcana process - may be performed. These are all svarūpa-siddha bhakti. In the remaining time, we may perform other activities to maintain our body and family, and we could transform those activities into āropa-siddha and saṅga-siddha bhakti.

Hope this helps.