In the Bhagavad Gita, Shree Krishna explains to Arjun that there are three paths to attain Him:  bhakti yog, karm yog, and jñān yog. The knowledge of bhakti is described by Shree Krishna as the king of sciences and the most profound of all secrets.  Why?

Let us understand this systematically. In Chapter 2 of the Bhagavad Gita, Lord Krishna explains secret knowledge (guhya). This is knowledge of the soul (ātmā) as a distinct entity from the body. Then in Chapters 7 and 8, He explains more secret knowledge (guhyatar) about His powers. Finally, in Chapter 9, Shree Krishna reveals the most profound of all secrets (guhyatam), which is knowledge of pure bhakti. We see, how Lord Krishna, while revealing divine wisdom to Arjun, sequentially uses different forms of the word guhya (secret), and declares bhakti to be the supreme of all secrets. But why is bhakti given this topmost designation?

Knowledge of bhakti is considered the most profound secret because it purifies the one who practices it sincerely. How? Bhakti requires constant meditation upon the divine forms, abodes, names, qualities, pastimes, and saints of the Lord. As a result of this effort, three types of poisons are destroyed-the sin (pāp), seed of sins (bīja), and ignorance (avidyā). Let us attempt to understand these in detail.

The pāp or sin refers to sinful acts in this lifetime as well as those from endless lifetimes. When the mind is constantly attached to God (nirantar bhakti), we naturally refrain from engaging in sinful activities. Sinful behavior does not have to be stealing or something obvious; it can also be a subtle desire for revenge, respect, etc. But if the mind is engaged in the divine at all times, how can one engage in wrongdoing? Thus, bhakti not only refrains us from committing new sins, it also burns up the sins of the endless past lives.

Destroying the sinful acts is not enough as the propensity to co  mmit sinful acts in the future still exists. This is because the heart is still impure. For example, when one commits a robbery. One can atone for it by following the mandated punishment based upon the laws of the country. But what happens next? The moment one steps out of prison, he is ready to commit the same crime again! Why? Because the bīja or seed of the sin is the impure heart and consequently, the intent and thought of wrongdoing has not changed. How many times have we seen that one is already contemplating the next robbery while still in prison!