Sri Nam is Equal to Sri Krishna                   I offer my respectful obeisances unto His Divine Grace A. C.Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet.   Our respectful obeisances are unto you,             O spiritual master, servant of Bhaktisiddhanta Sarasvati Gosvami.   You are kindly preaching the message of Lord Caitanya deva and delivering the Western countries, which are filled with impersonalism and voidism."      "O most munificent incarnation!   You are Krishna Himself appearing as Sri Krishna Caitanya Mahaprabhu.   You have assumed the golden color of Srimati Radharani. and You are widely distributing pure love of Krishna.   We offer our respectful obeisances unto You."        "I offer my respectful obeisances unto Lord Krishna, who is the worshipable Deity for all brahmanas the well-wisher of the cows and the brahmanas and the benefactor of the whole world.   I offer my repeated obeyances to the Personality of Godhead, known as Krishna and Govinda."             Jaya Sri Krishna Chaitanya,   Prabhu Nityananda,   Sri Adwaita Gadadhara,   Shrivasadi-gaura Bhakta-vrinda,             Hare Krishna, Hare Krishna,   Krishna Krishna,   Hare Hare.   Hare Rama, Hare Rama,   Rama Rama,   Hare Hare!             Jai Srila Prabhupada!                   Jaya Sri Krishna Chaitanya,   Prabhu Nityananda,   Sri Adwaita Gadadhara,   Sri Adwaita Gadadhara,   Shrivasadi-gaura Bhakta-vrinda,            Hare Krishna, Hare Krishna,   Krishna Krishna,   Hare Hare.   Hare Rama, Hare Rama,   Rama Rama,   Hare Hare!
Saragrahi.Org
Is Bhakti a Science?
Segment 6
How Does Bhakti Propose to do What Conventional Science Can Only Infer?

The texts on bhakti say,

“Just as by repeated applications of a medical ointment a condition affecting the eye can be cleared away, so by repeated practice of the bhakti principles, the heart or the consciousness, can be cleansed.” 

In effect, bhakti purifies the senses, and the reasoning faculty, and makes them fit to penetrate the construct reality.  To cast that another way, bhakti dismantles our construct reality, and allows us to perceive the truth by direct perception. 

Thus, a devotee may see God, while an ordinary person may see the same figure, but the devotee sees God as God, and the ordinary person sees a figure, which he does not recognize, as God.  To see God, having eyes is not enough; bhakti is required.  An owl has eyes, yet it cannot see the sun, but others can.  In the same way, one devoid of bhakti cannot see God.  Therefore, one who has duly cultivated bhakti eventually arrives at the mature stage wherein his senses are purified, his reason and his entire consciousness become 

wholly transformed, and he comes face to face with the truth, with pure reality. 

This reality is no longer a construct.  Rather, that truth which always eludes the grasp of conventional science, comes within the grasp of the devotee, the practitioner of bhakti. 

The procedure bhakti requires is unique, but it is no less reasonable than the process whereby one gets a master’s degree in engineering.  In the university, one has a course of study, and practical application, and when one proves oneself competent in the required curriculum, one gets the degree, which is the confirmation of one’s mature accomplishment in the field. 

Therefore, while bhakti is a subjective experience, it is still a science in the conventional sense, for it gives a systematic set of laws, and a fixed technique, whereby the predicted outcome can be achieved.  It meets the criteria of conventional science, yielding true and evident cognition, as distinct from opinion and probable belief.  Therefore, the first of the two questions posed earlier has been answered.