Bhakti marga is the only way one can develop a complete and a powerful ego. Though this looks like a negative statement; it is the most positive aspect that any human being will vouch for. In any case there is no question of letting-go of ego because one cannot even survive without the ego even if the ego that we possess is false as is the case with ordinary people who have no clue of Bhakti. It is to be understood in any case we just need to let-go our identification with the wrong things that constitute our ego and get attached to the right things so that we can transition from false-ego to real or true-ego. It is true ego that we will refer as complete ego.
On paths other than Bhakti a lot of mental gymnastics is used with the help of contaminated intelligence. One tries to remove the false-ego with this entire circus but it truly never works. On the path of Bhakti we get easily established in complete ego and our incomplete tattered personality truly gets complete. Ego refers usually to the false-self; things like body, mind, things related to body and mind; naturally with this false identification; we exist. But this existence is temporary and with the annihilation of the body ; the artificial “I”ness which is entangled with the pure-self finds expression in another material body and the false-I continues as it has continued earlier unendingly in a dissatisfied manner because this “I”ness is anyway false.
In Bhakti especially in Raganuga; spiritual ingredients as per the revealed Shastras and the words Sriman Mahaprabhu as well as the six Goswamis are defined; the result of which is the manjari bhava sadhana. In the real world or the spiritual world our eternal body lies as a possibility. This possibility is eternal (reference Prema Bhakti Candrika). The spiritual master during the time of Deeksha gives us the mood and the ekadasha bhava or ingredients of that spiritual existence. The fortunate one who surrenders to a Rasika devotee who is an eternal associate of Srimati Radharani gives us this identification to identify with. Through the mantra Deeksha and other purificatory processes we take up sadhana of our eternal form as manjari. Since this identification is provided to us from the unassailable spiritual realm this identification is also eternal. As we perform bhajana the journey from identifying ourselves to the body and mundane things starts shifting to eternal things which are beyond space and time. Through the mercy of the spiritual master, the dhama and the mantras one is able to establish one’s mood in the complete ego and the false ego simply wears away. This complete ego is directly related with Sri Nandanandana and Srimati Radharani in Goloka. The other ego which existed since time immemorial we should understand was the work of maya Devi; an ego that simply gave us pain and insecurity. The complete ego as it starts developing through mantra sadhana and services to Sri Gurudeva, simple cuts asunder the material bondages and puts us into the security ambit of the divine couple.
In Raganuga Bhakti, right from the first step one is put on the real platform. One becomes absolutely free of any kind of material misery and other forms of Jeeva maya. There is absolutely no complication. It is the simplest and easiest way as suggested by the Kaliyuga Avatara Sriman Chaitanya Mahaprabhu and the widely propagated methodology by the six Goswamis of Vrindavana.
Charan Pahari 