Those who are spiritually advanced love to serve others. Bhakti-yoga, the path of devotional mysticism, in fact, is all about devotional “service.” This refers, chiefly, to serving Krishna, God (call Him/Her what you will), in a mood of love and devotion. But its implications go further than that. Krishna is all that is, and so service to humankind and all of God’s creatures — as part and parcel of Krishna — is an important part of the Krishna tradition (and of all spiritual traditions).
And yet devotees don’t do this in a shallow way. Rather, they consider who people really are and what service would best suit their needs. Let me explain.
The Taittiriya Upanisad describes five levels of the self, each one more subtle than the last — and also five ways to serve people on these various levels:
(1) The Physical Self (annamaya atman). This is the bodily conception of the self. Of the five material elements, this one engages earth, water, and fire, including the transformations and permutations of each, i.e., skin, saliva, and digestion, respectively. The body needs to be fed (i.e., anna = “food”), which is where the name annamaya comes from. If one believes they are in fact the body, they will only appreciate service that facilitates bodily existence.
(2) The Energy Self (pranamaya atman). Here we address the more subtle dimensions of matter — air and space — especially as they relate to the five kinds of air within the body, the manipulation of which can effect the consciousness in various ways. It is this conception of self that is addressed in most yoga traditions — the inner person whose “breath” (as in pranayama) or vital functions effect numerous urges of survival, such as reproduction, movement and self-expression.
(3) The Mental Self (manomaya atman). More subtle than gross matter, this conception of the self goes beyond the ethereal plane. “Information” takes precedence for a person whose self-identity centers about the mind, moreso than in the two prior conceptions of self. Emphasis here is on mental impressions and the five kinds of sensory input. It’s what distinguishes us as individuals, leading to ideas of diversity, individuality, and “I, me, and mine.”
(4) The Intelligent Self (vijnanamaya atman). This refers to the higher mind, which discriminates, being fed by scriptural knowledge and practical realization. It is embodied by those who thrive on wisdom and the practical application of knowledge. It is the sheath of self associated with the organs of perception, allowing self-realization to emerge in its fledgling state.
(5) The Blissful Self (anandamaya atman). This is someone who identifies with his actual self, the soul within the body, and functions accordingly. The blissful sheath (anandamaya kosha) is a reflection of the Atman, which is bliss absolute.
The five corresponding levels of service, administered according to the realization of the person rendering the service as well as to that of the person served, are important to understand.
(1) Physical help (anna dana). This is the lowest echelon of service, referring to bodily maintenance and assistance on the physical level. It is deeply appreciated by those on theannamaya platform but its virtues are limited and temporary.
(2) Energetic help (prana dana). If you aid someone’s inner life — usually accomplished through yoga and other disciplines that address the subtle energies within the body — you are serving them on the pranic level.
(3) Giving knowledge (vidya dana). This refers to factual knowledge related to the material world. Morals and ethics are important ways to serve on this level, nurturing people with sheer goodness. In its highest aspect, spiritual information is conveyed through scripture and the words of pure devotees.
(4) Giving realization (jnana dana). When one helps people implement basic spiritual principles, he helps them gain realization of transcendence. This is the beginning of spiritual life proper and a valuable service to perform for one and all. Teachers of spiritual science, using scripture and their own realization, love to serve others in this way.
(5) Giving devotion (bhakti dana). The best way to serve others, it comes in the form of direct devotional service to the Supreme Personality of Godhead. It is bestowed upon individuals only through the grace of Krishna’s pure devotees, either directly or through his or her representatives.
While devotees of Krishna are inclined to all forms of service, they are particularly interested in the latter two methods: jnana dana and bhakti dana. After all, the first three methods yield temporary results and will not help humankind with her ultimate problems: birth, death, old age, and disease.
Thus, devotees thrive on helping people study the scriptures, showing them how to implement its teachings, and on distributing knowledge and books that propound techniques for spiritual realization. Those on the path of bhakti try to offer the mercy of the pure devotees to others by sharing their realizations and purifying one and all with the chanting of the holy name.
Their goal, I hope this article has shown, is to serve people in the best possible way.