The path


Jñāna literally means “knowledge, wisdom, understanding, or cognition,” and refers to existential knowledge. The Greeks called this revealing power epiginosko (ἐπιγινώσκω). The word yoga means “union.” Thus, jñāna-yoga is a path that aims to realize the essential...

Karma Yoga

In karma-yoga–or the art of selfless action–we learn to act in harmony with dharma, or the role we have been assigned in life, without expecting any results. The fact that every human being, regardless of age, sex, race, or nation, is doomed to act, makes this path...


Rāja-yoga is the path that studies and analyzes the mind. The Yoga-sūtras of Patañjali begin by defining yoga in the following manner: yogaś citta-vṛtti-nirodhaḥ “Yoga is the cessation of mental activity.” (Yoga-sūtras 1.2) This yogic path teaches us to transcend the...


Bhakti yoga is the yoga of love. Devotees aspire to a love different from the love in romance novels: it is not sentimental love that begins with sweet promises and ends in bitter disappointments, nor is it emotional love that arises from physiological processes and...


Kundalini-yoga is a yogic path that stimulates the conscious awakening of kuṇḍalinī-śakti, or “coiled energy.” This energy is the transcendental consciousness; it is the creative power of God, and therefore, the creative potential in the human being. Kundalini yoga...


Tantra-yoga is a yogic methodology that combines a variety of techniques, such as mūdras, mantras, prāṇāyama, and dīkṣā in order to realize the very essence of the universe through delving into our own body. The practice of most of these techniques is aimed at...


Vedanta is one of humanity’s oldest paths of liberation. It is a pluralistic and universal path, suitable for every human being without any discrimination. Vedanta cannot be categorized as a philosophy, school of thought, or belief system as it goes beyond our...


Prabhuji's Hinduism invites us to open our eyes and contemplate all human beings as members of one family. It calls us to clear our vision in order to recognize the same truth in the essence of all religion. It suggests us to free ourselves from superstitions in order...

Guru Dakshina

Guru-dakṣiṇā is a very ancient fundamental tradition of the Sanātana-dharma religion. It is the disciple’s attempt to retribute the guru in some way for the time and energy he or she invests in the teaching process. The dakṣiṇā expresses the disciple’s deep...


Hinduism, whose original name is Sanātana-dharma, “the eternal dharma” or “the eternal religion,” is the oldest living religion in the world. It constitutes a fusion and synthesis of various revelations both Vaidika and Tāntrika. It is not the result or product of the...

The Retroprogressive Path

The Retroprogressive Path does not require you to be part of a group or a member of an organization, institution, society, congregation, club, or exclusive community. Living in a temple, monastery, or āśram is not mandatory, because it is not about a change of...

On Krishna, or God

मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७ ॥ mattaḥ parataraṁ nānyat kiñcid asti dhanañ-jaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva “O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls...

The Role of the Guru

Prabhuji is the sole disciple of H.D.G. Avadhūta Śrī Brahmānanda Bābājī Mahārāja, who is himself one of the closest and most intimate disciples of H.D.G. Avadhūta Śrī Mastarāma Bābājī Mahārāja. Prabhuji was appointed as the successor of the lineage by his guru, who...

Guru-seva – service to the Guru

Service, or “seva”, to the guru is one of the core principles of Hinduism. Prabhuji Mission, being a traditional Hindu church, practices the millennia-old tradition of guru-seva, or “service to the master.”

Throughout the Śrutis, Smṛtis, and Purāṇas, the disciple’s service to the guru is glorified.

तद्विद्धि प्रणिपातेन परिप्रश्न‍ेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ३४ ॥

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṃ

“Know that by long prostration, by question, and service, the wise who have realized the Truth will instruct you in (that) knowledge.” (Bhagavad Gita, 4.34)

Kṛṣṇa states in the Bhagavad Gita that the two conditions for being instructed by a master are to inquire from the guru and to serve the guru. Within the path of Sanātana-dharma, service to the guru (guru-seva) is considered one of the most effective means of eliminating our anarthas (constitutional self-identity and other unwanted habits and thoughts). Service to the guru dispels ignorance. By the mercy of the master, Brahma-vidyā, o “wisdom,” is awakened in the heart of the disciple.

Kṛṣṇa confirms to Sridama that other aspects of devotion are unnecessary for disciples who serve their guru with devotion:

नाहमिज्याप्रजातिभ्यां तपसोपशमेन वा ।
तुष्येयं सर्वभूतात्मा गुरुशुश्रूषया यथा ॥ ३४ ॥

nāham ijyā-prajātibhyāṁ
tapasopaśamena vā
tuṣyeyaṁ sarva-bhūtātmā
guru-śuśrūṣayā yathā

“I, the Immanent Self within all living beings, am not as pleased by sacrifices, nor by exalted birth, nor by penances, nor by tranquility of mind, as I am by the service rendered to a guru by his disciple.” (Bhāgavata Purāṇa, 10.80.34)

In his commentary on this verse, Śrīdhara Svāmī writes: “There is no one more worthy of service than a guru who bestows transcendental wisdom. This has already been said. Therefore, there is no greater religious duty (dharma) than to render service unto the guru. The present verse is meant to clarify this point. The word ijyā, or “Vedic sacrifice,” refers to the duties of a householder (gṛhasthadharma). The word prajātiḥ, “exalted birth,” refers to the elevated birth in which one is initiated into the study of the Vedas by accepting the sacred thread (upanayana). This is a reference to the duties of a celibate disciple (brahmacāri-dharma). Since these two (ijyā and prajāti) appear in a compound, the instrumental case ending applies to both, that is, “by these two” (tābhyām). The word tapasā, “by means of penance,” signifies “by means of the duties of one who has retired to the forest’ (vanastha-dharma), and upaśamena, “by means of tranquility of mind,” signifies “by means of the duties of an ascetic” (yati-dharma). [Kṛṣṇa declares:] “I, Parameśvara, although [impartially] situated as the Supreme Being within all sentient beings, am not so pleased with all these practices as I am with service rendered to one’s guru.”

नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया ।
भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८ ॥

naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī

“By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto God, who is praised with transcendental songs, is established as an irrevocable fact.” (Bhāgavata Purāṇa, 1.2.18)

God bestows wisdom upon the human being through His aspect of Gurudeva. It is through the instrument of the guru that Kṛṣṇa protects his devotees. Those who live in the grace of the guru are not in Kali yuga, because the master maintains a flow of Satya Yuga in this present iron age. The master’s guidance leads us to transcend saṁsāra.