How does bhakti invert social hierarchy?
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so how does bhakti inverse social hierarchy see inverse in the sense that that whatever is considered socially low that is considered high within bhakti so for example we have Bali Maharaj who is a demon and Shukracharya who is the guru a brahmana but from the Bhagavatam’s narrative it is Shukracharya who is shown as attached and Bali Maharaj despite being a demon is shown to be wiser than a brahmana so in the normal hierarchy a brahmana is higher than a kshatriya a priest is higher than a demon but Bali Maharaj is seen to be higher same way Uttarasura and Indra Uttarasura is a asura and Indra is a deva but again the hierarchy is inverted where Indra Uttarasura is shown to be more spiritually exalted than Indra and that is the 6th canto, 7th canto so we have the story of Prahlad Maharaj and Prahlad is shown to be not just higher than a deva he is shown higher than all the devatas, not all the devatas even all the rishis even Naradhoni submits by Ratnakashyapu temporarily but Prahlad doesn’t submit and in the 10th canto the gopis are simply cowherd girls, cowherd women but they are actually the most devotees so now the Bhagavatam the bhakti inverts social hierarchy means that that which is considered lower within social hierarchy is acknowledged as higher if those people have devotion so Chaitanya Mahaprabhu’s leela, Gauri leela we have Ramayana, Dashodra and Chaitanya Mahaprabhu’s sanyasi and a brahmana, Chaitanya Mahaprabhu hears from Ramayana at the same time there is also the although spiritually bhakti transcends social hierarchy but there is also the concern for preserving social order that’s why Krishna, even when the gopis come to meet him at the end of the pastime when Krishna the rasala gets over and the gopis go back, their husbands think that the gopis were there with them only Krishna arranges in such a way that initially it appears that the gopis are going and the husbands are opposing and they are upset but whenever the gopis slip away and go the husbands think that the gopis have not gone the gopis think we have left the husbands behind and we have gone and the husbands will be upset with us but the husbands think we were successful in restraining them and when the gopis come back, the husbands think they have just gone out somewhere and just now came back, they had gone out with them they were with us throughout the night and then they left and they just come back so basically Krishna arranges in a mystical way to not disrupt dharma, not disrupt social order but in a spiritual sense social order is transcended but in a social sense the social order is not disrupted by Krishna so there is both that protection of preservation of dharma and the transcendence of dharma which goes simultaneously by the inconceivable potency of Krishna did you answer your question?