The scriptural principal of achintya-bheda-abheda tattva reconciles the mystery that “God is simultaneously one with and different from His creation”. In this sense vaishnav doctrine reconciles with the presence of God in all creation by virtue of his omnipresence and omnipotence, sustaining every creature in being without being identified with any creature and in no way does it deny the separate existence of God (Vishnu) in His own personal form. However, at the same time, creation (‘cosmic manifestation’) is never separated from God. He is always in absolute control of his creation. Sometimes he does it directly, but most of the time indirectly through his different potencies or energies -Prakirti. He who knows God knows that the impersonal concept and the personal concept exist simultaneously in everything and there is no contradiction… Therefore Lord Caitanya established His sublime doctrine: acintya bheda-and-abheda-tattva — simultaneous oneness and difference.”
Bhakti defines achintya bheda bhed in a very exclusive way. Achintya Bheda Abheda says that jeev (creature) is both same and different from God in an inconceivable way. Achintya-Bheda-Abheda is a school of Vedanta representing the philosophy of inconceivable oneness and difference. Bhakti emanates on this philosophy in a perfect way. First thing Bhakti does is the removal of all that is not necessary for our spiritual growth. It makes us fond for godliness and removes all that is futile. Bhakti is like a sculptor when a piece of rock is introduced before him it’s not his forte to add something to the rock. Rather by his endeavor and use of paraphernalia (teachings and practices) bhakti breaks off the additional stone (our vices) so as to produce a perfect idol. It makes us realize our true self creating a pious ambience for our revival. Making us understand the true meaning of self -jeev. Creating a manifestation that jeev is a separate entity, capable of realizing its own stature. Epitome of bhakti is selfless, pious, absolute love, just like spark is a part of fire but cannot define fire. Waves are a part of ocean and can be referred as ocean but cannot define the vastness of ocean. Exactly like this Bhakti makes us realize our conscious being part of the bhram, we are also bhram (own stature) there is nonviable oneness still there is difference between us and pram bhram. Bhakti recognizes our oneness with the supreme. It assembles our senses in precedence to our existent devout nature. Firstly Bhakti arouses curiosity in a devout to know his own existence making him perceive that he is different from the eternal existence. And then makes him surrender in the lotus feet of Radharaman lal ju so as to discover harmony with supreme .Thus engaging this difference between jeev and bhram into oneness with distinction. Bhakti starts our inward journey creating a differentiation between jeev and bhram just make us realize our true self and then reunites jeev with bhram to create a perfect unison.
Under the umbrella of bhakti our concisions is able to distinguish our own true character. Bhakti is an emotion, it is personal so it is the journey within and the realizing factor varies from person to person. Karam manifests into body – physical entity, gyan manifests into wisdom – intellectual entity, bhakti manifests into heart – emotional entity. Bhakti is just love towards the supreme. Bhakti has no set pattern it’s vast as sky and as flowing as water .Bhakti is also commitment. Again, it is being one with self and supreme while understanding the distinction between the two.