Madhurya Kadambini

A cloud bank of sweetness

Srila Vishwanath Chakravarti Thakur

with Piyusha-kana commentary written by

Radha-kunda Mahanta Pandit Sri Ananta Das Babaji Maharaja

Table of Contents

i. The Superexcellence of Devotion

1.1 - Mangalacharan
1.2 - Obeisances to Srila Rupa Goswami
1.3 - Krishna descends into the devotee’s mind and senses
1.4 - Like Krishna, Bhakti is completely independent
1.5 - What does it mean that bhakti appears “of its own will”?
1.6 - Bhakti in one devotee’s heart is the cause of bhakti in another’s
1.7 - Krishna turns his mercy-giving potency over to his devotees
1.8 - Can pious works ever be a contributing factor in bhakti?
1.9 - The complete independence of bhakti
1.10 - Pitfalls of the karma and jnana paths
1.11 - Material desires are not an unsurpassable obstacle to bhakti
1.12 - Jnana alone never leads to bhakti
1.13 - Bhakti sometimes accepts a position of service to jnana

ii. Devotional Activities

2.1 - The limits of the Madhurya-kadambini’s subject matter
2.2 - The birth of the bhakti creeper
2.3 - Sadhana bhakti’s attributes, klesaghni and subhada
2.4 - Uneven development in devotion
2.5 - The first step into the temple of devotion
2.6 - Taking shelter of guru and associating with devotees
2.7 - Bhajana kriya
2.8 - Utsaha-mayi – “Initial enthusiasm”
 2.9 - Ghana-tarala — “Running hot and cold.”
2.10 - Vyudha-vikalpa – “Parading possibilities”
2.11 - Visaya-sangara – “The sensual struggle”
2.12 - Niyamaksama – “Vow failure”
2.13 - Taranga-rangini – “Whirling in the waves”

iii. Getting Rid of Anarthas

3.1 - The four kinds of anarthas
3.2 - Further precisions on the offense of sin committed on the
strength of chanting
3.3 - Aparadhas are not always a consideration
3.4 - Offenses to the Holy Name: sadhu ninda
3.5 - Does Vaishnava ninda not apply only to pure devotees?
3.6 - What should an offender do if a devotee does not take offense?
3.7 - The causeless mercy of the great souls
3.8 - The offense of thinking Shiva to be different from Vishnu
3.9 - Lord Brahma is invested with God’s power
3.10 - Shiva’s superiority to Brahma
3.11 - Different categories of jivas
3.12 - Shiva can also sometimes be a jiva
3.13 - Becoming free of this offense
3.14 - Relief from the offense of blaspheming the scriptures
3.15 - Anarthas arising out of bhakti
3.16 - Five degrees of cessation of the anarthas arising from aparadha
3.17 - Apparent and real aparadha
3.18 - Cessation of other anarthas
3.19 - The power of the Name and the power of aparadha
3.20 - The relation of the Holy Name to the offender
3.21 - Aparadha is comparable to an illness
3.22 - Does the absence of prema necessarily indicate aparadha?

iv. Steadfast Devotion

4.1 - How one reaches the plane of steadfast devotion
4.2 - Five obstacles confronted in the beginnings of steadfast practice
4.3 - The divisions of nishtha

v. Ruchi
 5.1 - What is ruchi?
5.2 - Getting the taste for bhakti
5.3 - Two kinds of ruchi
5.4 - The state of mind of a sadhaka in whom ruchi has awakened

vi. Asakti
6.1 - Asakti means attachment to Krishna himself
6.2 - The mental processes of a devotee on the asakta stage

vii. Bhava: Ecstasy

7.1 - Asakti ripens into bhava, or rati
7.2 - The bhava bhakta’s mental state
7.3 - Symptoms of the bhava bhakta
7.4 - Two types of bhava
7.5 - The ingredients of Krishna rasa

viii. The Fulfilment of All Desires

8.1 - The flowers of bhava become the fruits of prema
8.2 - The two final attributes of devotion
8.3 - The premi devotee’s natural indifference to material life
8.4 - The conflicting emotions of a premi bhakta
8.5 - The progressive revelation of Krishna’s qualities
8.6 - Krishna’s attributes further revealed
8.7 - The Lord’s mercy is his topmost attribute
8.8 - Karunya turns even Krishna’s flaws into virtues
8.9 - The Lord’s blessings and the devotee’s humble words
8.10 - The devotee continues his humble speech
8.11 - The premi bhakta’s various states of mind
8.12 - Evidences for the last four stages
8.13 - Summary and Conclusion
 The first shower of nectar

- The superexcellence

of devotion -
1.1 - Mangalacharan
håd-vapre nava-bhakti-çasya-vitateù saïjévané svägamä-
rambhe käma-tapa-rtu-däha-damané viçväpagolläsiné
dürän me maru-çäkhino’pi sarasé-bhäväya bhüyät prabhu-
çré-caitanya-kåpä-niraìkuça-mahä-mädhurya-kädambiné
The causeless and completely independent mercy of Sri Chaitanya Mahaprabhu is like a
great monsoon cloud that rains on the field of the devotee’s heart, making the crops of
ninefold bhakti grow. From the moment of its appearance, it extinguishes the scorching
summer heat of material desires and fills the river of the universe to overflowing. May
that nectar cloud, even from afar, refresh me, a dried-up desert tree.

Piyusha-kana vyakhya: The most revered Gaudiya Vaishnava teacher, Srila Vishwanath
Chakravarti Thakur, has expertly analyzed the various stages of the practice of bhakti in this
book called Mädhurya-kädambiné. These stages, through which the devotees engaged in
devotional practices must pass in order to finally attain the realm of love for Krishna, were
first outlined by Srila Rupa Goswami in Bhakti-rasämåta-sindhu:
ädau çraddhä tataù sädhu-saìgo’tha bhajana-kriyä
tato’nartha-nivåttiù syät tato niñöhä rucis-tataù
athäsaktis tato bhävas tatah premäbhyudaïcati
sädhakänäm ayaà premnaù prädurbhäve bhavet kramaù
The progressive development of prema begins with faith (shraddha), then proceeds
through association with the saintly (sadhu sanga), the performance of devotional
practices (bhajan), the dissipation of contamination in the consciousness (anartha-
nivritti), firm commitment (nishtha), taste (ruchi), attachment (asakti), feeling (bhava)
and finally, divine love (prema). (brs 1.4.15-16)
In this book, Vishwanath Chakravarti gives a detailed description of these stages in a clear and
simple manner, vividly showing how each develops with the removal of unwanted elements
like offenses (aparädha) that create obstacles to progress. For a devotee sincerely undertaking
devotional practice, this book is like a guide that takes him by the hand and leads him to the
kingdom of prema bhakti. Just as one uses a thermometer to measure body temperature, a
practising devotee can learn to recognize his level of devotion by thoroughly studying this
book. By giving up the obstacles specifically associated with each stage, he can advance to the
next one. Therefore every sadhaka who wants to attain prema has the singular duty of
understanding this book’s contents.
The author has named his book Mädhurya-kädambiné, “The monsoon clouds of sweetness.”
Srila Rupa Goswami defines mädhurya, or “sweetness,” as “the eternal beauty or charm of all of
Sri Hari’s activities and gestures” (mädhuryaà näma ceñöänäà sarvävasthäsu cärutä, un 11.19).
Sri Jiva Prabhu gives a another meaning while defining the word bhagavän, or the personal
form of the Godhead:
 bhagaväàs tävad asädhäraëa-svarüpaiçvarya-mädhuryas tattva-viçeñaù. tatra svarüpaà
paramänanda aiçvaryam asamordhvänanta-sväbhävika-prabhutä mädhuryaà
asamordhvatayä sarvaà-manoharaà sväbhävika-rüpa-guëa-lélädi-sauñöhavam.
The word bhagavän means a specific form of the Absolute Truth that possesses
uncommon form (svarüpa), majesty (aiçvarya), and sweetness (mädhurya). Svarupa
refers to supreme bliss, or paramänanda. His majesty is his incomparable, infinite and
natural lordship, and his madhurya is his all-enchanting and natural form, pastimes,
qualities, and so forth.” (Laghu-toñaëé commentary to Bhag. 10.12.11).
Finally, Krishnadas Kaviraj says “Madhurya is the quintessence or very life of the Supreme
Absolute Truth” (mädhurya bhagavattä-sära, cc 2.21.110). Though all forms of the Supreme Lord
are nondifferent in principle, when God disguises his divinity in a human-like form as the son of
Nanda Maharaja, he is the embodiment of madhurya. The Upanishad says, “God is rasa
personified” (raso vai saù, Taittaréya U. 2.7). Though God is full of joy (rasamaya), he expresses this
joy differently in his different descents or avatars. Other than Vrajendra-nandan Sri Krishna,
there is no form of Godhead that displays all the different kinds of loving relation at once, and so
he alone merits the epithet of akhila-rasämåta-mürti, the embodiment of all rasas in full. All the
attributes that support or nourish the different kinds of loving relationship are naturally present
within him. The great sages have designated all such attributes by the name madhurya. Though Sri
Krishna is an infinite ocean of beauty, virtues, and pastimes, each of which is full of infinite
sweetness, the Goswamis have identified four specific types that stand out:
1. lélä-mädhurya, or the sweetness of his pastimes;
2. prema-mädhurya, the sweetness of his love;
3. veëu-mädhurya, the sweetness of his flute, and
4. rüpa-mädhurya, the sweetness of his beautiful form.
These four kinds of sweetness are only manifest in Vrindavan: caturdhä mädhurés tasya vraja eva
viräjate (Laghu-bhägavatämåta 1.4.526).
This book, therefore, is like a bank of clouds whose falling showers consist of Vraja’s unique
sweetness. A sadhaka can thus be drenched by this sweet rain through immersing himself in its
study.
The nature of madhurya is both rare and difficult to understand. No one get the fortune of
tasting this sweetness without the mercy of a devotee who has already relished it. In this special
age of Kali, the son of Nanda, Sri Krishna himself, has manifested in his form as Sri Gauranga,
taking on Srimati Radharani’s loving mood (bhäva) and bodily hue (känti). He accepted this
form in order to fulfill three specific desires that had remained unfulfilled during his Vraja
pastimes:
kaichana rädhä prema kaichana (mora) madhurimä
kaichana bhäve tiàho bhora
Gauranga came to learn how Radha loved him, to relish his own wonderful sweetness in
the way that she experiences it, and to feel the bliss that Radha attains by realizing his
sweetness.
Krishna himself relished the sweetness of Vraja in his Gauranga form, while simultaneously
plunging all the living beings of the universe into streams of nectar. While glorifying
Mahaprabhu in its auspicious invocation (maìgaläcaraëa) to this work, the author describes his
mercy as niraìkuça-mahä-mädhurya-kädambiné. The banks of clouds that spread over the sky
during the monsoon flood the world with heavy rainfall. Similarly, the completely independent
and causeless mercy of Mahaprabhu bestows divine love on the whole world without any
discrimination between the deserving and the undeserving. Mahaprabhu’s dear associate Srila
Prabodhananda Saraswati writes:
päträpätra-vicäraëaà na kurute na svaà paraà vékñate
deyädeya-vimarçako na hi na vä käla-pratékñaù prabhuù
sadyo yaù çravaëekñaëa-praëamana-dhyänädinä durlabhaà
datte bhakti-rasaà sa eva bhagavän gauraù paraà me gatiù
Lord Gauranga is my only refuge, for he bestowed the taste of divine love, which is hard to
attain even through devotional practices like hearing, seeing, paying obeisances or
meditation, without judging who was deserving and who was not, without discriminating
between friend or foe, without awaiting an auspicious moment, or without considering
whether it should or should not be given. (Çré Chaitanya-candrämåtam, 112)
As constant rains lead to flooding, so the most merciful Mahaprabhu flooded the whole
universe with his this monsoon of sweet nectar. Krishnadas Kaviraj describes this beautifully
in the course of glorifying the Pancha Tattva in Chaitanya-caritämåta:
uthaliyä prema-bonyä caudike beåäya
stré, våddha, bälaka, yuvä, sabäre òubäya
sajjana, durjana, paìgu, jaòa, andha-gaëa
prema bonyäya òubäila jagatera jana
jagat òubila, jévera haila béja-näça
tähä dekhi päïca janera parama ulläsa
jata jata prema-våñöi kare païca-jana
tata tata bäòhe jala, vyäpe tri-bhuvana
The rising flood of divine love expanded in all directions, drowning everyone—men and
women, young and old, gentle and wicked, lame, dull-minded, and blind. The entire world
was submerged in divine love, which destroyed the seed of ignorance in all living beings.
Upon seeing this, the five members of the Pancha Tattva were overjoyed. The more they
showered divine love, the more the flooding swelled, expanding throughout the universe.
(cc 1.7.25-28)
Thus, when Mahaprabhu appeared, he pleased the entire world by giving Vraja prema even to
those without the requisite qualifications of sadhana, simply out of his causeless mercy. But now
that he is outside the scope of our worldly vision, the attainment of such love once again
depends on our own efforts at cultivating devotion. Even so, Mahaprabhu’s cloud bank of mercy
still nourishes our devotional life, making it easy for the fruit of prema bhakti to grow and ripen.
Thus the author describes this effect, saying that this cloud bank of mercy “rains on the field of
the devotee’s heart, making the crops of ninefold bhakti grow” (håd-vapre nava-bhakti-çasya-
vitateù saïjévané).
The heart is the most appropriate receptacle for the manifestation of bhakti. The Çabda-
sära dictionary defines the term as follows:
yato niryäti viñayo yasmiàç caiva praléyate
hådayaà tad vijänéyät manasaù sthiti-käraëam
The heart is the place from which desires appear and into which they again merge. It is
the basis of the conscious mind’s dispositions.
Another name for the heart is chitta 1. Though material in nature, by the will of the Lord the
chitta can be made suitable for the manifestation of transcendental pure devotion. It is then
comparable to a fertile field where the seed of bhakti can be planted. On the other hand, just
as no crops can take root in a desert or barren land full of stones, neither can bhakti take
root in a heart that has been made rough through incessant mental speculation. One may be
able to attain material knowledge through the use of reasoning power alone, but spiritual
knowledge is intuitive and must be sought within the heart. A little boy whose reason has
not yet developed may well be blessed with deep faith in bhakti as a result of subconscious
impressions derived from activities in a previous lifetime (samskaras), while a very learned
and intelligent person may be an atheist. So the heart is the most receptive terrain for
bhakti to develop, and not the mind or intellect. Nevertheless, the devotee’s mind and
intellect are gradually spiritualized, just as a piece of iron is turned into gold by contact with
the philosopher’s stone. This is the implication of Vishwanath’s using the image of the heart
as a field.
The words nava-bhakti in the mangala verse refer to bhakti’s nine principal practices, as
delineated by Prahlada Maharaj in the following verse:
çravaëaà kértanaà viñëoù smaraëaà päda-sevanam
arcanaà vandanaà däsyaà sakhyam ätma-nivedanam
Hearing, chanting, and remembering Sri Vishnu’s names, form and pastimes, serving his
lotus feet, worshipping, offering prayers, engaging oneself as his servant, thinking of him
as one’s friend, and complete self-surrender to his lotus feet are the ninefold bhakti.
(Bhag. 7.5.23)
Sadhana bhakti has many different aspects, but this ninefold practice is considered to be the
best method of attaining prema bhakti. Mahaprabhu himself said:
bhajanera madhye çreñöha nava-vidhä bhakti
kåñëa-prema, kåñëa dite dhare mahä-çakti
tära madhye sarva-çreñöha näma-saìkértana
niraparädhe näma laile päya prema-dhana
Of all the devotional practices, the ninefold process is the best, for it has great potency to
give one love for Krishna and thus to bring one to Krishna. Of all devotional practices,
however, the chanting of Krishna’s names is supreme. By chanting the name without
offense one can easily attain the treasure of prema. (cc 3.4.70-71)
When crops are nourished by heavy monsoon rains, they soon ripen and produce a rich
harvest. In the same way, the streams of sankirtan nectar showered by Mahaprabhu’s
cloudbank of compassion irrigate the devotee’s crop of bhakti, which results in the great
harvest of Krishna prema. In this age of Kali, Sri Chaitanya Mahaprabhu, the father of the
sankirtan movement, facilitates attaining this fruit of prema through the chanting of the Holy
Name, the yuga dharma or primary religious practice of this age. Only through Nam sankirtan
does ninefold bhakti attain fulfilment. In this age of Kali, none of the other devotional
processes can lead to perfection and bestow the fruit of prema without the help of Nam
sankirtan. This is understood from Mahaprabhu’s own words: “The ninefold bhakti reaches
perfection through Nam sankirtan” (nava-vidha bhakti pürëa näma hoite hoy, cc 2.15.108).
Without it, no one gets the impetus to engage in any other devotional activity.
In his explanation of the first verse of Çikñäñöaka, Mahaprabhu says:
1. Chitta in Western terminology roughly corresponds to the subconscious.
 saìkéröana haite päpa-saàsära-näçana
citta-çuddhi sarva-bhakti-sädhana-udgama
kåñëa-premodgama premämåta-äsvädana
kåñëa-präpti sevämåta-samudre majjana
Sankirtan brings about the destruction of sin and material entanglement, the purification
of the mind and heart, and participation in every other devotional practice. It then leads
to the awakening of love for Krishna, the relishing of the flavors of that love, and
eventually to the attainment of Krishna, where it plunges one into the nectarean ocean of
service to the Lord. (cc 3.20.13-14)
Mahaprabhu himself relished the extremely charming sweet nectar of Nam sankirtan along
with his associates to establish the ideal practice of ninefold bhakti for the people of the Kali
yuga. This was never revealed anywhere prior to his appearance. Vishwanath Chakravarti has
characterized Mahaprabhu’s mercy as a great monsoon cloud, which infuses life in the crop of
ninefold bhakti.
Spiritually nourished by Mahaprabhu’s mercy, Rupa Goswami expanded the ninefold
devotional practice into sixty-four parts in his Bhakti-rasämåta-sindhu, making it more easily
accessible to the devotees. Similarly, through Mahaprabhu’s grace, Jiva Goswami was able to
expertly analyze this ninefold devotional practice both in Bhakti-sandarbha and in his
elaborate Krama-sandarbha commentary to the above quoted verse from the Bhagavatam
(çravaëaà kértanaà viñëoù, etc.). His explanations of the mysteries of sadhana bhakti have
brought immense benefit to sincere devotees everywhere, helping them quickly attain prema
bhakti. Those who aspire for prema should study these commentaries carefully, for they too are
wonderful showers of nectar pouring from the very same monsoon cloud of Chaitanya
Mahaprabhu’s mercy.
If Mahaprabhu’s mercy irrigates the heart of a fortunate soul engaged in the practice of pure
devotion, then the seeds of bhakti flourish and quickly fructify. But, one may ask, how can
anyone attain such fortune in Kali yuga, where everyone is totally ignorant, their hearts
darkened by desire? Responding to this, Vishwanath describes another effect of this monsoon
cloud of mercy: “It extinguishes the scorching summer heat of material desires”
(svägamärambhe käma-tapa-rtu-däha-damané). As soon as the monsoon clouds appear in the
sky, pleasing breezes start to blow, cooling everyone distressed by the scorching summer heat,
soothing them both externally and internally even before the rains themselves begin to fall.
Similarly, the mere appearance of Mahaprabhu’s cloud bank of mercy immediately relieves us
of the threefold material miseries, which are millions of times more scorching than the
summer sun. This mercy drives away all material desires from the heart, including even the
desire for mukti. Only desire for Sri Krishna bhajan fills their hearts. Srila Prabodhananda
Saraswati therefore writes:
na yogo na dhyänaà na ca japa-tapas-tyäga-niyamä
na vedä näcäraù kva nu bata niñiddhädy-uparatiù
akasmäc caitanye’vatarati dayä-sära-hådaye
pum-arthänäà maulià param iha mudä luëöhati janaù
Those who had never practiced yoga, meditation, chanting of mantras, penance,
renunciation, regulative principles, Vedic study, nor followed good behavior—even those
who had not refrained from sinful activities—were all blissfully relishing prema, the crest-
jewel of all human attainments, due to the sudden appearance of Sriman Mahaprabhu, the
embodiment of boundless, concentrated compassion. (Chaitanya-candrämåta, 6)
The author then describes the next effect of Mahaprabhu’s mercy—viçväpagolläsiné. Swollen
with the monsoon rains, rivers overflow their banks as they rush toward the ocean. In the
same way, with Mahaprabhu’s appearance, overflowing both banks with the bliss of roaring
Nam sankirtan, his mercy sweeps away the hearts of all living entities into the ocean of Sri
Krishna. Sriman Mahaprabhu himself declared:
ei påthivéte joto äche deça gräma
sarvatra saïcära hoibe mora näma
All the towns and villages of the Earth will resound with my name. (Chaitanya-
bhägavata).
Any intelligent person can easily see that Mahaprabhu’s prediction has been fulfilled. Now
throughout the world even animal-like materialists, drunkards, meat-eaters, and atheists are
being swept away by the roaring river of Mahaprabhu’s Nam sankirtan.
Finally the respected author prays for Mahaprabhu’s mercy: “May that nectar cloud, even
from afar, refresh me, a dried-up desert tree” (dürän me maru-çäkhino’pi sarasi-bhäväya
bhüyät). Though the clouds of the rainy season come very close to the ground and release
profuse torrents of water, this never happens in the desert, where it is exceptional for even a
few light showers to fall. Our revered author in his great humility compares himself to a
dessicated tree in the desert, isolated far, far away from the clouds of Mahaprabhu’s grace. He
therefore prays for Mahaprabhu’s mercy to show its great power to refresh even his dry, desert-
like heart with the sweet nectar of Sri Krishna bhakti rasa.
Sri Vishwanath Chakravarti Thakur is in fact fully blessed by Sri Chaitanya Mahaprabhu
and has been recognized by the entire Vaishnava world. His extraordinary humility
exemplifies that specific quality that ornaments all of Mahaprabhu’s devotees who, though
highly exalted, consider themselves to be most fallen. Prabodhananda Saraswati writes:
tånäd api sunécatä sahaja-saumya-mugdhäkåtiù
sudhä-madhura-bhäñitä viñaya-gandha-thüthüt-kåtiù
hari-praëaya-vihvalä kim api dhéraëälambitä
bhavanti kila sad-guëä jagati gaura-bhäjäm amé
The holy virtues that adorn the devotees of Chaitanya Mahaprabhu in this world are
these: humility greater than that of a blade of grass, a naturally pleasant and charming
physical appearance, speech that is as sweet as nectar, spontaneous disgust for even a hint
of sense gratification, an overwhelming love for Gauranga, and completely aloofness from
worldly attachments. (Chaitanya-candrämåta, 85)

1.2 - Obeisances to Srila Rupa Goswami

Vishwanath begins his work with a tribute to Srila Rupa Goswami, on whose Bhakti-rasämåta-
sindhu it is based.

bhaktiù pürvaiù çritä täà tu rasam paçyed yad-ätta-dhiù

taà naumé satataà rüpa-näma-priya-janaà hareù
 In previous ages, many great souls took shelter of Bhakti Devi; in this age, however, by
the grace of Krishna’s dear associate Srila Rupa Goswami, we have been given the
wisdom to realize her in the form of rasa. I therefore pay my obeisances to him
constantly.

Piyusha-kana Vyakhya: The Vedas describe different methods for living beings to remove
misery and to attain bliss, paths such as karma, jnana, yoga, bhakti and so forth. The Vedic
philosophical texts are also composed with the purpose of destroying the misery of the
conditioned souls and giving them joy. Although these scriptures give the conditioned souls
different instructions, their purpose is one and the same: the authors wanted to lift them out
of material existence and place them in the kingdom of perpetual bliss. The wise know that
the living entity, though constitutionally an eternal servant of God, is suffering in various
miserable species of life due to his reluctance to turn toward him. It is possible for the jiva to
remove this miserable condition and attain eternal bliss by surrendering himself to the lotus
feet of the Supreme Lord. Nevertheless, one is forced to recognize how difficult it is for
materialists, whose hearts have been polluted by fruitive desires, to be purified and attain true
peace by their own efforts. On the other hand, those who surrender to the Lord are quickly
purified of such desires and, helped by his divine potency, become fortunate enough to relish
the Lord’s sweetness and the sweetness of love for him. Thus the great souls of yore in their
wisdom took to the path of devotion.
Sri Shuka Muni says in the Bhagavatam:
yamädibhiù yoga-pathaiù käma-lobha-hato muhuù
mukunda-sevayä yadvat tathätmäddhä na çämyati
By restraining the senses in the mystic yoga system, one cannot purify the heart of lust
and material desires as efficiently as one can through service to Mukunda. (Bhag. 1.6.35)
Only bhakti can fully deliver all auspiciousness to the living entities. It is also said,
bhagavän brahmä kärtsnyena trir anvékñya manéñayä
tad adhyavasyat kuöa-stho ratir ätman yato bhavet
After thoroughly analyzing the Vedas thrice, Brahma came to the conclusion that bhakti
is their ultimate goal. (Bhag. 2.2.34)
Exalted mahajans have hence asserted that bhakti, or devotion to the Supreme Lord, is the
highest duty, the topmost mystic path, and the supreme good. One of bhakti’s distinct
features is its universality. Any person can perform Hari bhajan, anywhere and in any
situation. Bhakti brings supreme auspiciousness for all, regardless of whether one is sinful,
piously following Vedic principles (sadäcäré), intelligent or foolish, renounced or materially
attached, desirous of liberation (mumukñu) or liberated (mukta), accomplished in devotion
(siddha) or a failure, a new or eternal associate of the Lord (pärñada). There is no obstacle for
anyone to follow this universally accessible path of spiritual life, so everyone should accept it
without fear.
Vishwanath states that in the past great souls like Sri Vyasa, Shukadeva, Narada, Uddhava,
Yamunacharya, Srinath Muni, Goda Devi and others followed the path of pure devotion. These
mahajans spread bhakti’s glories throughout the world with their ideal example and powerful
preaching. Now, however, by the grace of Srila Rupa Goswami, it is possible to understand
bhakti in its form as rasa. It is for this reason that we constantly pay obeisances to Rupa
Goswami, who is supremely dear to Sri Hari.
 In Vraja lila, Sri Rupa Goswami is the eternal associate of the Lord known as Rupa Manjari,
the leader of all maidservants (maïjarés) of Radharani. In Gaura lila he descended as
Mahaprabhu’s instrument for preaching the supreme nectar of Vraja bhakti in the romantic
mood of Divine Love. Krishnadas writes:
våndävanéyäà rasa-keli-värtäà
kälena luptaà nija-çaktim utkaù
saïcärya rüpe vyatanot punaù sa
prabhur vidhau präg iva loka-såñöià
Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and
thus made the cosmic creation possible, so did Sri Chaitanya Mahaprabhu impregnate the
heart of Rupa Goswami with spiritual potency so that he could describe Krishna’s
Vrindavan pastimes, which had almost been lost to memory. (cc 2.19.1)
This means that Sri Krishna himself manifests only once in a day of Brahma at the end of the
Dvapara yuga of the twenty-eighth four yuga cycle, during the seventh age of Manu. In the
Kali yuga immediately following this Dvapara yuga, Krishna appears again in golden form,
having taken on Srimati Radharani’s mood and splendor in order to relish her sweet divine
love and to preach Vraja prema. The Vraja prema propagated in the Gaura lila of the previous
day of Brahma had almost been lost in the long course of Brahma’s full day and night, an
unimaginably long time span of eight thousand divya-yugas. Other than Sri Gauranga Deva,
no other avatar or acharya ever propagates this most secret aspect of spiritual perfection.
Being very anxious to spread these gifts to the world, Gauranga energized the heart of Srila
Rupa Goswami with understanding:
çré-rüpa-hådaye prabhu çakti saïcärilä
sarva-tattva-nirüpaëe pravéëa karilä
Mahaprabhu infused Rupa’s heart with spiritual power. He explained all the aspects of
devotional doctrine to Rupa and made him expert in describing them. (cc 2.19.117)
In his Bhakti-rasämåta-sindhu, Srila Rupa Goswami explains that by constantly practicing the
pure transcendental devotion that yields prema, all unwanted elements like offenses are
driven out from the devotee’s heart. Gradually he attains the states of nishtha, ruchi, asakti,
bhava, and finally prema. In the relishing of one’s relationship with Krishna (bhakti rasa),
one’s attachment to Krishna is given the name sthayi bhava, or “permanent mood.” This
sthayi bhava combines with other elements, such as the vibhävas (the direct causes and
inspirations for one’s permanent mood) and anubhävas (physical expressions of one’s
sentiments), to attain the wondrously relishable form of rasa.
In view of this goal, Rupa first reveals the general definition of pure devotion on the basis of
the Srutis, Smritis and Puranas. This definition is meant to apply to pure devotion wherever it
is found, whether on the level of vidhi bhakti (devotion governed by scriptural regulations),
raga bhakti (spontaneous devotion), devotion in practice or in perfection, bhava or prema. In
order to understand just how astute Rupa has been in establishing the essential characteristics
of pure devotion, one must first understand what the Sruti and Smriti have said on the
subject.
What is bhakti? The Sruti answers:
bhaktir asya bhajanam. tad ihämutropädhi-nairäsyenämusmin
manaù-kalpanam. etad eva hi naiñkarmyam.
 Devotion means worshiping God. This means in turn exclusive absorption of the mind
and all the senses in the unmotivated service of the Lord, without any desire for
enjoyment either in this world or the next. This alone can be called liberation
(naiñkarmya). (Gopäla-täpané Upaniñad 1.15)
Bhajan is here said to be synonymous with naiñkarmya or liberation from the entanglement in
the effects of one’s actions, because when one begins pure devotion, all the fruits of previous
activities (prärabdha,2 etc.) are destroyed, the mind is freed from Maya’s three binding
qualities and becomes fully absorbed in relishing the mellow of the Lord’s service.
The verb bhaj itself has the basic meaning of service. Bhaj ity eña vai dhätuù seväyäà
parikértitaù (Garuòa Puräëa). The Narada-païcarätra characterizes bhakti as follows:
sarvopädhi-vinirmuktaà tat-paratvena nirmalam
håñékeëa håñékeça-sevanaà bhaktir ucyate
Bhakti means engaging all the senses in the service of the Lord, the master of all senses,
only for his pleasure. This should be done without any desire for one’s own sense
gratification in either this world or the next (upädhi). (brs 1.1.12)
Building on the quotations from Sruti and Smriti given above, Rupa Goswami gives his own
definition of bhakti:
anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam
änukülyena kåñëänuçélanaà bhaktir uttamä
The highest category of devotion or bhakti is the culture of a favorable attitude to
Krishna, devoid of all material desires and without any adulteration from monistic
philosophy or fruitive action. (brs 1.1.11)
The essence of Jiva Goswami’s and Vishwanath Chakravarti’s commentaries on the above
verse is as follows: The fundamental characteristic (svarüpa-lakñaëa) of pure devotion is
absorption in the favorable service of Sri Krishna. This practice, or anuçélana, has two
divisions, positive engagements (pravåtti-mülaka) and negative engagements (nivåtti-mülaka).
The first consists in engaging one’s body, words, and mind in the loving service of the Lord.
That means serving Krishna with the body, glorifying his names, attributes and pastimes with
the voice, engaging the mind in thinking of his form, attributes and pastimes, and always
keeping a loving attitude towards him within the heart. The second consists of avoiding the
various offenses encountered in serving the Deity, chanting his name, or in associating with
his devotees. Bhakti thus means any verbal, physical or mental activity that is pleasing to
Krishna.
Bhakti is of two different types, nirupädhika and sopädhika, depending on the absence or
presence of upädhis, or designations. There are two kinds of upadhi: one is called anyäbhiläña
(other motivations) and the other anya-miçraëa (the admixture of foreign elements). If this
culture of devotion is free of ulterior motives like sense enjoyment or liberation, without any
addition of activities associated with them like fruitive activity or the culture of knowledge,
and consists exclusively of hearing, chanting and other devotional activities, it is called pure
devotion or çuddhä bhakti. This bhakti has been given different modifiers, like uttamä (first
class), nirguëä (free from the influences of the three gunas of Maya), kevalä or ananyä
(exclusive), akiïcanä (having no desire other then to serve Krishna) and svarüpa-siddhä
(perfect and complete in itself).

2. The reactions of previous activities that a jiva is presently suffering.

 In Rupa Goswami’s verse, the word änukülyena modifies the word anuçélana, or practice, to
specifically further limit the definition of devotion. Simply engaging one’s mind and senses in
Krishna-related activities may not in itself be pure devotion. Such engagement must have a
favorable spirit and never a hostile one like that of the demons Kamsa, Sisupala, or
Jarasandha. These enemies of Krishna thought of him constantly, but their thoughts were
pervaded with hatred, envy or vengeance. On the other hand, if we take the word anuküla to
refer only to Krishna’s pleasure, irrespective of a person’s favorable or hostile mood, then our
definition of bhakti would either go too far or not far enough. For instance, Sri Krishna
relishes battling with his enemies, but if we accept these enemies’ attempts to kill him as
bhakti, then clearly our definition is too loose and has been taken too far. On the other hand,
the baby Krishna was not pleased when his mother Yashoda left him to stop some milk from
boiling over. Nevertheless, Mother Yashoda’s intention was not hostile, and therefore her
actions are accepted as pure devotion in spite of his apparent displeasure. Any definition of
devotion that excludes her acts is clearly inadequate.
With Çréman Mahäprabhu’s grace, Çrémat Rupa Goswami goes on in Bhakti-rasämåta-sindhu
to systematically analyze bhakti, detailing its characteristics, its effects, all aspects of its
prosecution, the differences between of vidhi and raganuga bhakti, the qualifications needed to
engage in devotional service, bhava and prema bhakti, their symptoms, the transformation of
one’s attitude of devotion into the sacred rapture of rasa through its combination with vibhävas,
anubhävas, sättvikas, and vyabhicäri-bhävas, the eligibility for relishing rasa, cultivating the
experience of sacred rapture, the analytical description of five main devotional relations, namely
shanta, dasya, sakhya, vatsalya and madhura, the specific ingredients need for their
development, and so on.
Bhakti-rasämåta-sindhu is permeated with the nectar of devotion. It teaches the methods of
the purest kind of worship. If a devotee regulates his devotional life according to its
prescriptions, there is not the slightest doubt that he will enter the realm where Krishna is
engaged in his honey-sweet pastimes, Vrindavan. This most astonishing text systematically
elaborates on how the supermost spiritual energy of devotion enters a devotee’s consciousness,
gradually develops until it reaches its climax. Sri Rupa Goswami’s expertise in classifying the
various themes, his lucid poetic style, his deep philosophical insight, and his excellent
expositions of the devotional process are evident to anyone who studies Bhakti-rasämåta-
sindhu.
Sriman Mahaprabhu’s unprecedentedly merciful gift was worship in the mood of the
manjaris, or service to Radha, which follows in the wake of the gopis of Vraja, and is pregnant
with sringara rasa. The leader of the manjaris, Sri Rupa Manjari, appeared as Sri Rupa
Goswami and though he gave equal weight to the five kinds of divine relationship in his
Bhakti-rasämåta-sindhu, he wrote a sequel named Ujjvala-nélamaëi, in which he concentrates
exclusively on madhura rasa in the paramour spirit, or parakiya bhava, as demonstrated by the
Vraja gopis. This mood is the highest perfection of the devotional life and is the topmost
treasure of the Gaudiya Vaishnavas. Ujjvala-nélamaëi, true to its name, is a dazzling blue
sapphire rising from the depths of the ocean of rasa and shining brilliantly with the ecstatic
bhava of the gopis. Though the prema existing in the gopis, known technically as mahabhava,
had never been systematically described in any other treatise prior to this, Rupa Goswami, like
an expert artist, managed to paint a delightful picture of it, showing how the gopis’ hearts are
like rivers of passion, swollen with profuse monsoon rains, inundating both banks (kula means
bank or family, here meaning both their own families and those of their in-laws) and
streaming incessantly towards the Krishna ocean. This loving passion of the gopis is not
accessible through words, yet the Goswami’s pen produced such a storehouse of nectar that
anyone who reads it will undoubtedly be blessed by relishing only a single drop of it.
 After writing a kind of grammar of the rasa shastra in Bhakti-rasämåta-sindhu and Ujjvala-
nélamaëi, Sri Rupa went on to compose other delightful works of poetry and drama, such as
Vidagdha-mädhava, Lalita-mädhava, Stavamälä, and Dänakeli-kaumudé, which enormously
enriched the literary treasurehouse of Gaudiya Vaishnavism. Srila Vishwanath Chakravarti is
then quite justified in saying that though the previous mahajans may have accepted the path
of bhakti, the ability to understand it as sacred rapture or rasa came into the world through
the grace of Srila Rupa Goswami.
Vishwanath next emphasizes how dear Rupa Goswami was to Sri Chaitanya Mahaprabhu.
Kavi Karnapur beautifully describes this in his Chaitanya-candrodaya-näöaka:
priya-svarüpe dayita-svarüpe
prema-svarüpe sahajäbhirüpe
nijänurüpe prabhur eka-rüpe
tatäna rüpe sva-viläsa-rüpe
Mahaprabhu invested Rupa Goswami with divine love, for he was Swarup Damodar’s dear
friend. He alone was capable of describing the Lord’s supreme form, he was the
embodiment of love for the Lord; he was also possessed of natural physical beauty, and in
the matter of preaching the religion of love, was the Lord’s equal. He was thus empowered
to explain the principles behind Krishna’s pastimes. (cc 2.19.121; ccn 9.39)
In his commentary on this verse, Vishwanath Chakravarti asks why Mahaprabhu chose to
concentrate his mercy for preaching Vraja prema in Rupa Goswami alone, even though so
many of his other associates like Swarup Damodar and Raya Ramananda were similarly
qualified. He answers his own question by saying that Mahaprabhu hesitated to reveal his
most intimate secrets to these close companions, showing reticence in the way that Srimati
Radharani does before Paurnamasi, Nandimukhi, and Vrinda Devi, whom she considers to
be her seniors and objects of reverence, or even before her other friends like Lalita and
Visakha, who are just a little older than she. However, Radha does not feel any such
reservation with her manjaris, nor did Mahaprabhu feel any reluctance to share these
intimate matters with Rupa Goswami, who is none other than Rupa Manjari. He therefore
gave to him alone this special mercy.
When Mahaprabhu introduced Sri Rupa to his associates in Jagannath Puri, Sri Rupa
immediately offered them all his respectful obeisances. Then Mahaprabhu told Advaita and
Nityananda—

advaita nityänanda prabhu ei dui-jane

prabhu kahe—rüpe kåpä koro käya-mane
tomä-dohära kåpäte iìhära hoy taiche çakti
jäte vivarite päre kåñëa-rasa-bhakti.
Bestow your blessings on Rupa Goswami wholeheartedly. May he become so powerful by
your mercy that he can explain the divine rasas of devotional service to Krishna. (cc
3.1.56-57)
Mahaprabhu further told Swarup Damodar:
prabhu kahe—iìho ämäya prayäge milila
yogya-pätra jäni iìhäya more kåpä hoilä
 tabe çakti saïcäri ämi kaéluì upadeça
tumiho kohio iìhäya rasera viçeña
When Rupa and I met at Prayag, I immediately recognized his worthiness and so gave him
my blessings. I imbued him with transcendental power and instructed him in these
matters. You also should teach him the secrets of divine rasa. (cc 3.1.88-89)
When Raya Ramananda heard Rupa recite verses from the play he had written, he was
astonished and praised him to Mahaprabhu as if with a thousand mouths:
kavitva nä hoy ei amåtera dhära
näöaka-lakñaëa saba siddhäntera sära
prema-paripäöé ei adbhuta varëana
çuni citta-karëera hoy änanda-ghürëana
tomära çakti vinä jévera nahe ei väëé
tumi çakti diyä kahäo, hena anumäni
“This is not poetry, but a fountain of ambrosia. He has exactly followed the classical
tradition in composing his play, and his description of Radha and Krishna’s love affairs is
truly wonderful. My ears and mind are spinning with delight upon hearing them. Without
your power, an ordinary being would be unable to describe such matters. As such I can
only conclude that you have empowered him.” (cc 3.1.193-196)
On hearing this, Mahaprabhu again answered,
prabhu kahe prayäge iìhära hoilo milana
iìhära guëe iìhäte ämära tuñöa hoilo mana
madhura prasanna iìhära kävya sälaìkära
aiche kavitva binu nahe rasera pracära
sabe kåpä kari iìhäre deha ei vara
vraja-lélä-prema-rasa jena varëe nirantara
I met Rupa at Prayag and was deeply impressed by his virtues. His poetry is sweet and
pleasing, and embellished with literary ornaments. Without such poetic skill, propagation
of the divine flavors will be impossible. All of you, please give him your blessings so that
he will be able to constantly describe the Vraja pastimes and the nectar of divine love. (cc
3.1.197-199)
From all these descriptions we can understand how dear Rupa Goswami was to Mahaprabhu.
Here, at the very beginning of this book, Vishwanath says, “I constantly pay my obeisances
unto the lotus feet of Rupa Goswami.” He is specifically praying for Rupa Goswami’s mercy
since he wishes to analyze and expand on the outline of devotional life given by Sri Rupa in
the Bhakti-rasämåta-sindhu. It is indeed impossible to understand the philosophy of bhakti
without Sri Rupa’s mercy. Through his grace one can easily attain the highest perfection on
the path of devotion, loving service of the lotus feet of Radha-Krishna. Therefore Narottam
Das Thakur says in his Prärthanä:
çuniyächi sädhu-mukhe bole sarva jana
çré-rüpa-kåpäya mile yugala-caraëa
çré-rüpera kåpä jena ämä prati hoy
 se pada äçraya jära se-i mahäçaya
I have heard from the mouth of sadhus, and everyone agrees that one can attain the lotus
feet of Radha Krishna by the grace of Sri Rupa alone. May Sri Rupa bestow his mercy on
me. One who takes shelter of him is truly a great soul.

1.3 - Krishna descends into

the devotee’s mind and senses

The author begins his discourse by briefly identifying Krishna as Bhagavan, citing both the
Sruti and Smriti. He follows this by telling us that Krishna descends into the mind and
senses of the devotee.

iha khalu paramänanda-mayäd api puruñäd “brahma pucchaà pratiñöhä” iti brahmato’pi
parätparaù, “raso vai saù, rasaà hy eväyaà labdhvänandé bhavati” iti çrutyä sücyamäno,
“mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän” iti sarva-vedänta-säreëa
nikhila-pramäëa-cakravartinä çrémad-bhägavatena rasatvena vivriyamäëaù, “brahmaëo hi
pratiñöhäham” iti çré-gétopaniñadä ca eväyam iti saàmanyamänaù çré-vraja-räja-nandana eva
çuddha-sattva-maya-nija-näma-rüpa-guëa-léläòhyo’nädi-vapur eva kam api hetum
anapekñamäëa eva svecchayaiva jana-çravaëa-nayana-mano-buddhy-ädéndriya-våttiñv
avatarate. yathaiva yadu-raghv-ädi-vaàçeñu svecchayaiva kåñëa-rämädi-rüpeëa.
Sri Vrajendra-nandana, the son of Nanda Maharaja, the king of Vraja, is the original
Personality of Godhead, whose existence is implied in the Upanishadic passage which,
after confirming that the Supreme Truth is beyond even Brahman, the support, or
foundation, of the individual soul that has attained supreme bliss, states, “He is rasa and
only by attaining him does one truly become ever-blissful.”
This same Vrajendranandan Sri Krishna is confirmed to be the embodiment of rasa by
the Bhagavata Purana, the essence of the Vedanta and most authoritative scripture of all,
when it says, “To the wrestlers he appeared like a thunderbolt, to ordinary men he
appeared like a great hero, to women he was Love personified.” (10.43.17)
And in the Bhagavad Gita, Sri Krishna himself confirms that he is the ultimate basis of
Brahman, brahmaëo hi pratiñöhähaà (14.27).
This Vrajendranandan Sri Krishna possesses a body that has no beginning, and which
is equipped with names, forms, attributes and pastimes that are purely spiritual. This
Supreme Person descends into our senses, mind, and intellect by his own free will,
without awaiting any cause, just as he appears in the Yadu dynasty as Sri Krishna and in
the Raghu dynasty as Sri Rama in accordance with his own completely independent will.

Piyusha-kana Vyakhya: Vishwanath Chakravarti begins by citing evidence from the Srutis to
establish that the self-manifest, transcendentally blissful Absolute Truth, as well as the bhakti
principle, are completely beyond material nature. His first intention is to show the infallible
authenticity of çabda-pramäëa, or the revealed word of the Srutis.
The means by which one can determine the veracity of a particular statement is called
pramäëa or evidence (pramätä yenärthaà pramiëoti tad eva pramäëam). Srila Jiva Goswami
writes in Sarva-saàvädiné:
 yadyapi pratyakñänumäna-çabdärñopamäëärthäpatty-abhäva-sambhavaitihya-ceñöäkhyäni
daça pramäëäni viditäni, tathäpi bhrama-pramäda-vipralipsä-karaëäpäöava-doña-rahita-
vacanätmakaù çabda eva mülaà pramäëam.
Generally there are ten types of evidence, namely pratyakña, anumäna, çabda, ärña,
upamäna, arthäpatti, abhäva, sambhava, aitihya, and ceñöä. Shabda, or revealed
knowledge, however, is accepted as the most authentic evidence because it is free from
the four defects of bhrama (illusion), pramäda (confusion), vipralipsä (cheating) and
karaëäpäöava (defect of the senses). (On Tattva-sandarbha, 9)
We will briefly explain how the nine types of evidence other than revelation are not wholly
dependable3:
Pratyakña: The knowledge directly perceived by the five sense organs, namely eye, ear, tongue,
nose, and skin, and the mind, is known as pratyakña. The knowledge perceived through these
senses can never be reliable because of the abovementioned four defects of delusion, imperfect
senses, etc. The truth of an object cannot thus be known by this method. For example, sometimes
a clever magician can make things that do not exist appear real to the material senses. How then
can the existence of transcendental reality be proven through them?
Anumäna: According to the Nyaya philosophers, knowledge inferred from our common
observations is known as anumäna. The usual example given is girir vahnimän dhümät, “Since I
see smoke on the mountain, I can infer that it is on fire.” We have all seen that where there is
smoke there is fire, so if we see smoke coming from a distant mountain, we may assume that it
is burning. But since smoke can continue to rise even after a fire has been extinguished, our
conclusion may well be faulty. Thus, anumäna or presumption is also defective.
Ärña: The sayings of the sages or rishis are known as ärña. Due to the differences in the
theories of different sages, ärña is also unacceptable as a reliable source of knowledge.
Upamäna: Ascertaining knowledge of one thing based on comparison with another object of
similar characteristics is known as upamäna. But this is clearly inadequate, for one can hardly
rely on a comparison such as “she has a face like a lotus flower,” in order to know what
someone looks like.
Arthäpatti: Using inference to ascertain the causes of an incontrovertible fact is known as
arthäpatti. For example, if we see that a friend is getting fat, but we never see him eating or
drinking in the daytime, as we would ordinarily expect, then we may reasonably infer that our
friend is eating or drinking during the night. However, arthäpatti is also an unreliable source
of knowledge, because our friend may be getting fat because he is taking some special medicine
or because he has received the blessings of a mystic or a god.
Abhäva: This is what we call argumentum ad absentio. The absence of something that is
expected may lead one to certain conclusions. For instance, the absence of mice may lead one
to conclude that there is a cat in the house. Or, not seeing a pot because of a high wallleads
one to infer its absence or non-existence.
Sambhava:4 A hundred is included in a thousand. Recognition of this is called sambhava.
Clearly, neither abhäva nor sambhava on their own can ever give definite or reliable
information about the Absolute Truth, which is completely beyond all material
conceptions.

33. One can find this outline in Sarva-saàvädiné to Tattva-sandarbha 9 or at the beginning of Vedänta-syamantaka.

4. The customary definition given is “equivalence.” Some explain it as an “educated guess,” such as being able to ascertain
how much rice can be cooked by looking at the size of the cooking vessel.
 Aitihya: A fact accepted as common knowledge due to being passed on by tradition, although
no one know where or when it originated, is known as aitihya-pramäëa.
Ceñöä: Knowledge of an object or its number infered by seeing someone’s raised fingers or
other bodily gesture is known as ceñtä. Aitihya and ceñöä are also unreliable sources of
knowledge in matters concerning the Supreme Lord.
Çabda: Revealed scriptures are called Shabda (“the Word”). They are apauruñeya, meaning
that they are not the creation of any mundane person. Shabda is also known as äpta-väkya, or
knowledge that has been received from a trusted authority. Such knowledge is accepted as
coming directly from God, who is all-knowing, all-powerful, full of auspiciousness and
compassion. Çabda-pramäëa is thus free from the previously mentioned four defects—error,
inattention, the imperfection of the senses, and the tendency to cheat. Jiva Goswami continues
his explanation in the same section of Sarva-saàvädiné:
anyeñäà präyaù puruña-bhramädi-doñamayatayänyathä-pratéti-darçanena pramäëaà vä tad-
äbhäsaà veti puruñair nirëetum açakyatvät, tasya tad-abhävät. ato räjïä bhåtyänäm iva
tenaivänyeñäà baddha-mülatvät, tasya tu nairapekñyät. yathä-çakti kvacid eva tasya taiù
säcivya-karaëät, svädhénasya tasya tu täny upamardyäpi pravåtti-darçanät. tena pratipädite
vastuni tair viroddhum açakyatvät, teñäà çaktibhir aspåçye vastuni tasyaiva tu
sädhakatamatvät.
Due to the four defects, it is impossible for a person trying to ascertain whether a
particular argument is valid or not, will the truth of any proposition generally arrives
at a false conclusion. There is no such incertitude, however, about revealed knowledge.
As servants are completely under the control of the king, so too are other types of
evidence dependent on revelation, whereas it is completely independent. In certain
cases, other types of evidence will be able to support çabda-pramäëa to the extent of
their powers, but çabda-pramäëa is sufficient to stand on its own, dominating all these
other types of argument, for anything established by Shabda cannot be disproved by
any other proofs, whereas those things that these other methods are unable to touch
can be established by Shabda.
Because the revealed word emanates from the Supreme Brahman, no contradictory evidence is
acceptable. The Upanishads themselves tell us that the Veda comes from the Lord himself.
evaà vä are asya mahato bhütasya niçvasitam etad yad
åg-vedo yajur-vedaù säma-vedo’tharväìgirasa itihäsaù puräëam
O Maitreya! The Rig, Yajur, Sama and Atharva Veda, the Itihasas (i.e., Mahabharata and
Ramayana), and the Puranas all came into existence with the exhalation of the all-
pervading Supreme Brahman. (Maitreyé Upaniñad)5
If the revealed word of God is the most reliable source of infallible knowledge, one might ask
whether the words of Lord Buddha, an avatar, can also be accepted in this way? Srila Jiva
Goswami replies to this question,
na ca buddhasyäpéçvaratve sati tad-väkyaà ca pramäëaà syäd iti väcyam. yena çästreëa
tasya éçvaratvaà manyämahe, tenaiva tasya daitya-mohana-çästrakäritvenoktatvät.
Though the Buddha is an incarnation of the Lord, his words cannot be accepted as
evidence, since the very shastras that describe him as the Lord say that he has
composed scriptures in order to bewilder the demon-like atheists, rather than to deliver
the Absolute Truth. (ibid.)

5. See also Båhad-äraëyaka Upaniñad 2.4.10.

Thus here, at the very beginning of this book, Srila Vishwanath Chakravartipada quotes
evidence from the srutis in order to establish the Supreme Lord, Sri Vrajendra-nandana, as
the primeval Lord (svayaà bhagavän), who is the undivided Supreme Absolute Truth, self-
manifest, devoid of duality and the embodiment of all rasa.
His first quote comes from the Taittiriya Upaniñad, which says brahma pucchaà pratiñöhä. This
statement comes at the conclusion of a lengthy discourse on the various coverings (koñas) over
the soul, namely the anna-maya-koña, the covering of nourishment, präëa-maya-koña, the
covering of life-air, jïäna-maya-koña, the covering of knowledge, vijïäna-maya-koña, the
covering of wisdom, and änanda-maya-koña, the covering of pleasure. The spirit soul who has
reached the outermost covering is called the änanda-maya puruña,6 but his resting place or
support is Brahman, the Supreme Spirit. Brahman is thus superior to the individual soul.
The same Upanishad then goes on to say, raso vai saù: “Bhagavan is the embodiment of
rasa,” and rasaà hy eväyaà labdhvänandé bhavati: “One can only become blissful by attaining
the Lord, the embodiment of rasa.” The shastras therefore establish the supremacy of the Lord
over Brahman, because the Lord is personified rasa and supreme among all truths. Because the
spirit soul, or jiva, is minute and the non-personal Brahman all-pervading, it can be concluded
that Brahman is superior to the jiva. The jiva is a part and parcel of Brahman, while Brahman
is the source of all jivas. Though all-pervading, the non-personal Brahman is the Absolute
Truth in a form that does not display any powers. Brahman is thus a general manifestation
(sämänya-prakäça) of the all-powerful Lord, and as such is inferior to the Lord himself, the
embodiment of rasas.
To elaborate on this idea of God as the embodiment of rasa, Vishwanath cites the Srimad
Bhagavatam, noting that it is the essence of all Vedanta and thus the pinnacle of revealed
scripture. The verse describes Krishna as he entered Kamsa’s wrestling arena, where he would
kill the demon king:
mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän
gopänäà sva-jano’satäà kñéti-bhujäà çästä sva-pitroù çiçuù
måtyur bhoja-pater viräò aviduñäà tattvaà paraà yogénäà
våñnénäà para-devateté vidito raìgaà gataù sägrajaù
As Krishna entered the arena with his elder brother, Baladeva, everyone perceived him in
a different way: To the wrestlers he appeared like a thunderbolt, to ordinary men he
appeared as a great hero, and to women he was Love personified. To the cowherds he was
a blood-relative, to the wicked kings he was the Chastener, to his parents he was their
little boy. Kamsa, the king of the Bhojas, saw him as Death, the ignorant saw him as a
mere child, but the yogis saw him as the Absolute Truth, while the members of the
Vrishni dynasty saw him as the Supreme Worshipable Deity. (Bhag. 10.43.17)
This shloka beautifully describes the original Personality of Godhead, Sri Krishna, the
primeval Lord, as personified rasa or the support of all rasas. Sridhar Swami writes in his
commentary on this verse: “The Supreme Lord, the embodiment of rasas, appeared differently
to each of the people in the arena according to the attitude, like love or fear, each had towards
him. He did not appear to them all according to all the moods at once” (tatra ca çåìgärädi-
sarva-rasa-kadamba-mürtir bhagavän tat-tad-abhipräyänusäreëa babhau, na säkalyena sarveñäm
ity äha mallänäm iti). Each saw Krishna according to his own mood. None amongst them,
however, could perceive him as the embodiment of all rasas.

6. The word puruña is broken down as follows: pur means the body, uña means residence. He who resides in, lies down
within, or maintains the body, the individual soul, is the puruña.
 Krishna is not only personified rasa, he is also “Rasaraj.” In the invocatory verse to Bhakti-
rasämåta-sindhu, Rupa Goswami describes Krishna as akhila-rasämåta-mürti, “the embodiment of
the unlimited varieties of rasa.” The seers who composed the Upanishads described God as rasa,
but Krishna is not simply rasa—he is the king of rasa. And he is not the king of just one rasa,
but of all rasas. He is especially the embodiment of the çåìgära (amorous) rasa, which is the
essence of all rasa. The poet Bilvamangala Thakur says, “The worshipable deity of love, Krishna,
is madhura rasa personified; verily, he is the amorous rasa” (çåìgära-rasa-sära-sarvasvam). Srila
Jayadeva has written that this most beautiful form of Godhead, whose crown is decorated with a
peacock feather and whose body is curved in three places is the embodiment of the erotic mood
(çåìgäraù sakhi mürtimän). He is Shyamasundara, the beautiful black boy, whose bodily hue
itself reminds us of the teaching of the texts on rasa, which say, “Black is the color of madhura
rasa, and Krishna its presiding deity” (rasaù çåìgäränäm ayaà çyämalaù kåñëa daivataù).
Vishwanath’s last quotation comes from the Bhagavad Gita, where Krishna says to Arjuna,
brahmaëo hi pratiñöhäham: “I am the support, or base, of the impersonal Brahman.” Sridhar
Swami explains this part of the shloka: “I am concentrated Brahman, just as the orb of the sun is
concentrated light” (brahmaëo’haà pratiñöhä ghanébhüta-brahmaivähaà, yathä ghanébhüta-
prakäça eva sürya-maëòalaà tadvad ity arthaù). In other words, just as the sun is light and at the
same time a vessel of light, Sri Krishna is both Brahman and its support.
kåñëera aìgera prabhä parama ujjvala
upaniñat kahe täìre brahma sunirmala
The effulgence from Krishna’s body glows brilliantly. This is what the Upanishads have
named Brahman, the most pure. (cc 1.5.32)
So Sri Krishna, the beginningless Lord, is indicated by the Srutis and Smritis to be eternal
and to possess name, form, and activities that are beyond the touch of three qualities of
material nature, that which Vishwanath here calls “purely spiritual,” çuddha-sattva-maya.
And yet, the Lord appears of his own unique free will to our human senses, ears, eyes, mind,
and intelligence. Devotees thus realize the Lord through both their internal and external
senses. There is a famous description of the Lord giving such mercy to Narada and others in
Srimad Bhagavatam; some of these examples will be shown at the end of this book (section
8.11). This takes place in the same way as the Lord descends into the Raghu dynasty as Sri
Rama and in the Yadu dynasty as Sri Krishna. During the presence of the Lord on this
planet, everyone, not only the devotees, was able to see him directly. None but the devotees
could relish his sweetness, however, for he appeared as an ordinary mundane person to the
worldly-minded non-devotees. As for the demons, they just wanted to fight with Krishna as
his enemies! Thus, though Krishna appears to their vision, their seeing him is as good as not
seeing him at all.

1.4 - Like Krishna, Bhakti is completely independent

The Lord appears as Krishna in the Yadu dynasty and as Rama in the Raghu dynasty by his
independent will. In the same way, he appears in the internal and external senses of his
devotees. So too does Bhakti Devi, Krishna’s self-manifesting internal potency, appear in the
devotee’s internal and external senses by her own sweet will.
tasya bhagavata iva tad-rüpäyä bhakter api sva-prakäçatä-siddhy-artham eva
hetutvänapekñatä. tathä hi “yato bhaktir adhokñaje ahaituky apratihatä” ity ädau hetuà
 vinaivävirbhavatéti taträrthaù. tathaiva “yadåcchayä mat-kathädau,” “mad bhaktià ca
yadåcchayä,” “yadåcchayaivopacitä,” ity ädäv api yadåcchayety asya sväcchandenety arthaù.
yadåcchä svairitety abhidhänät.

Bhakti, which possesses the same attributes as the Lord, in order to prov e that she
manifests completely independently, acts without depending on any cause, just as he does.
That bhakti manifests in an individual without any reason for doing so is the intent of the
Bhagavatam text, “Devotional service to the Lord…is causeless (ahaituké) and unimpeded
(apratihatä)” (1.2.6). Similarly, the word yadåcchayä, “by chance,” appears repeatedly in
the Bhagavatam, “if one by chance attains faith in hearing my glories” (11.20.8), “if one by
chance attains bhakti” (11.20.11), or “attained by chance.”7 In all these cases, it means “by
its or his own will” since the dictionary defines yadåcchä as “independence” or “freedom of
will and action.”

Piyusha-kana Vyakhya: Bhakti’s appearance in an individual does not depend on any external
cause. From the Gopäla-täpané Upaniñad, we can understand that Bhakti Devi is, like Krishna,
eternal, full of knowledge and bliss:
vijïäna-ghana änanda-ghanaù
sac-cid-änandaika-rase bhakti-yoge tiñöhati
Sri Krishna, the personification of concentrated knowledge and bliss, is present within
the practices of bhakti, which are pure being, consciousness and joy. (gtu 2.78)
This text gives the description of the essential nature (svarüpa) of both the Lord and bhakti, by
which his devotees are able to subdue him. If bhakti were not purely spiritual it could never have
this effect on the Lord. One may ask, if devotion is truly spiritual, then how can it manifest in a
devotee’s material senses? The answer is that an iron bar put into fire attains the same qualities—its
color, its heat—as fire. So too bhakti, by its own potency, destroys the material nature of a person’s
senses, bestowing on them a spiritual nature like her own. It is in such spiritualized senses that she
manifests and becomes active.
Jiva Goswami specifically describes this essential nature of bhakti in his Préti-sandarbha (65):
“bhaktir evainaà nayati bhaktir evainaà darçayati bhakti-vaçaù puruño bhaktir eva bhüyasé”
iti çruyate. tasmäd evaà vivicyate : yä caivaà bhagavantaà svänandena mädayati, sä kià
lakñaëä syät ? iti. na tävat säìkhyänäm iva präkåta-sattva-maya-mäyikänanda-rüpä
bhagavato mäyänabhibhävyatva-çruteù svatas-tåptatväc ca. na ca nirviçeña-vädinäm iva
bhagavat-svarüpänanda-rüpä, atiçayänupapatteù. ato nataräà jivasya svarüpänanda-rüpä,
atyanta kñudratvät tasya.
The Mäöhara-çruti says, “Bhakti brings one near to the Lord. Bhakti makes one see the
Lord. The Lord is under the control of bhakti. Bhakti is the greatest thing of all.” Now
the question here is, what is the specific quality of bhakti that overwhelms even the
Lord with its own bliss? We cannot follow the Sankhya philosophers who suggest that
bhakti is a product of the material mode of goodness and just another kind of illusory
mundane pleasure. After all, according to the srutis, the Supreme Lord is completely
self-satisfied and so cannot be attracted by any material object. Nor should anyone
follow those who deny God’s attributes and think that bhakti is bhagavat-
svarüpänanda, the bliss inherent within the Lord’s own being. The Lord enjoys the

7. This exact text could not be found in the Bhagavatam. Perhaps it is yadåcchayopagatäm (Bhag. 3.26.4).
 bliss derived from bhakti (bhakty-änanda) far more than he does the bliss of his own
being (svarüpänanda). As such, it goes without saying that bhakti cannot be the bliss
inherent in the jiva, since the bliss of jaivänanda is extremely minute and thus entirely
incapable of overwhelming the Lord.
hlädiné sandhiné saàvit tvayy ekä sarva-saàsthitau
hläda-täpa-karé miçrä tvayi no guëa-varjite
The Viñëu-puräëa (1.12.69) says, “The three eternal energies, namely hladini, sandhini
and samvit, exist within the Lord’s nature, for he is the possessor of all potency. On the
other hand, the essential being of the Lord is completely free from the three modes of
nature, namely, happiness (sattva), misery (tamas), and the mixture of both (rajas).”
iti viñëu-puräëänusäreëa hlädiny-äkhya-tadéya-svarüpa-çakty-änanda-rüpaivety avaçiñyate,
yayä khalu bhagavän svarüpänandam anubhavati, yad-änandenänanda-viçeñé-bhavati,
yayaiva taà tam änandam anyän apy anubhävayatéti.
Following this statment from the Viñëu-puräëa, we are left only with the possibility that
bhakti is the bliss that arises from the Lord’s internal energy named his pleasure-giving
potency, for it is through this hladini shakti that the Lord experiences the joy of his own
being and can be said to possess the attribute of joy. And it is also through this hladini
shakti that the Lord causes others to experience these joys.
atha tasyä api bhagavati sadaiva vartamänatayätiçayänupapattes tv evaà vivecanéyam,
çrutärthänyathänupapatty-arthäpatti-pramäëa-siddhatvät.
Now we may draw this conclusion despite the objection that Krishna’s hladini shakti
always exists within the Lord himself, making it impossible for it to overwhelm him [as was
suggested in the Mäöhara-çruti text cited at the beginning of this passage]. The may draw
this conclusion by applying arthäpatti, through which it is possible to infer something
when the facts in a case contradict common knowledge.
[We already encountered arthäpatti above as one of the ten kinds of evidence. This is how it is
being applied here:] One can establish the truth by inference when the facts in a case
contradict common sense or received knowledge.8 For instance, if a man named Devadatta is
seen to be getting fat even though he does not eat during the daytime, we can infer that he
must be eating at night. In this case, we know that nothing but the hladini shakti, the energy
that comes from the Lord’s own being, can bring pleasure to the Lord. Yet here is something
(bhakti) that is apparently coming from outside the Lord and overwhelming him with joy. The
only conclusion we can reach is that, like Devadatta’s night-time snacks, bhakti is also an
aspect of Krishna’s hladini potency, which is simply taking another form in order to bring him
immense pleasure.
Sri Jiva continues,
tasyä hlädinyä eva käpi sarvänandätiçäyiné våttir nityaà bhakta-våndeñv eva nikñipyamäëä
bhagavat-préty-äkhyayä vartate. atas tad-anubhavena çré-bhagavän api çrémad-bhakteñu
préty-atiçayaà bhajata iti.
The overwhelmingly blissful function of the hladini shakti is eternally being transfered
(nikñipyamäëä) into the devotees where it has been given the name of bhagavat-préti, or

8. çrutärthänyathänupapatty-arthäpatti-pramäëa-siddhatvät : [Because] anupapatti “the [logical] impossibility,” anyathä “[of

something being] other” çrutärtha “[than] the heard meaning,” i.e, what one has been told, or the prima facie evidence,
siddhatvät “can be established,” pramäëa “by the proof,” arthäpatti “of inference.”
 love for the Lord. Therefore, by experiencing the love [the devotees feel for him], the Lord
also feels an overwhelming love for his blessed devotees. (Préti-sandarbha, 65)
Bhakti is thus called the svarupa shakti of the Lord. The Lord’s svarupa, or essential being,
consists of three attributes: sat, chit, and ananda—eternity, consciousness and bliss. Therefore,
his chit shakti, or transcendental energy, also has three corresponding features, sandhini, samvit,
and hladini. Sandhini is the energy related to existence, by which the Lord maintains his own
existence and that of others. Samvit is the energy related to consciousness. Through this energy
the Lord knows about himself and causes others to know him. Hladini is the energy related to
bliss. By this energy the Lord himself experiences bliss and gives bliss to others.
Existing within the Lord’s essential being, eternity (sat), knowledge (chit), and bliss
(ananda) cannot be separated from each other. Similarly, sandhini, samvit, and hladini are
inseparable. However, in any manifestation of svarupa shakti, one of these three aspects will
predominate, while the other two will also be present, though in lesser quantity. As the chit
shakti is self-manifest, its three aspects are also self-manifest; that is, they reveal themselves as
well as revealing others. The chit shakti of the Lord thus contains within it all three aspects of
sandhini, samvit, and hladini, but it possesses one specific function, known as viçuddha-sattva
or “pure being,” characterized by self-illumination, which reveals the Lord in his original
eternal form along with his associates and transcendental abode.
When sandhini shakti predominates in visuddha sattva, it is known as ädhära-çakti, the
energy sustaining all existence. The Lord’s abode and his associates appear by this energy.
When samvit shakti predominates, it is known as ätma-vidyä, spiritual knowledge, through
which the worshiper’s consciousness is awakened. When hladini predominates, it is known as
guhya-vidyä, or secret knowledge. By this energy, bhakti imbued with bhagavat-préti, or love for
the Lord, is manifest.9
One can thus understand from this description that bhakti is by nature self-manifesting like
the Lord. Thus it depends on no other cause to appear, but manifests within the devotee by
her own independent will. One engages in the practices of devotion (sadhan bhajan) only to
make the heart suitable for her appearance.
Vishwanath Chakravarti now gives further evidence to support this conclusion. The first of
these comes from the beginning of the Bhagavatam, where Suta Muni tells the sages headed by
Shaunaka Rishi:
sa vai puàsäà paro dharmo yato bhaktir adhokñaje
ahaituky apratihatä yayätmä suprasédati
The supreme religion of all living beings is that by which they can attain causeless and
uninterrupted devotion to the Lord, who is beyond the reach of the material senses.
(Bhag. 1.2.6)
The word ahaituké (“causeless”) here means that bhakti appears without any cause. In other
words, since bhakti is bliss-in-itself and does not seek any other goal outside of itself, it clearly
has no reliance on other causes.10 Sri Krishna also says to Uddhava:
yadåcchayä mat-kathädau jäta-çraddhas tu yaù pumän
na nirviëëo nätisakto bhakti-yogo’sya siddhi-daù

9. See Bhagavat-sandarbha, 117.

10. svata eva sukha-rüpatväd ahaituké phaläntaränusandhäna-rahitä (Krama-sandarbha to Bhag. 1.2.6)

 If by chance someone attains faith in hearing my glories, and is neither completely
detached from nor excessively attached to sense gratification, then he can attain
perfection by practicing bhakti yoga. (Bhag. 11.20.8).
Sri Krishna further says to Uddhava:
asmin loke vartamänaù sva-dharma-stho’naghaù çuciù
jïänaà viçuddhaà äpnoti mad-bhaktià vä yadåcchayä
Even while remaining in this world, a sinless person who performs his prescribed duties
with a pure heart and without desiring their fruit can attain spiritual knowledge, or if
lucky (yadåcchayä), my devotion. (Bhag. 11.20.11)
In these texts and others like it (such as yadåcchayaivopacitä, “by chance one attains bhakti”11)
the word yadåcchayä means “by its own independent will.”12

1.5 - What does it mean that

bhakti appears “of its own will”?

In the previous section, the author established the self-manifesting nature of bhakti by
defining the word yadåcchayä as “by its own independent will.” Here he further investigates
the word “causeless.” Is there really no other preliminary cause to one’s becoming a devotee?
yadåcchayä kenäpi bhägyeneti vyäkhyäne bhägyaà näma kià çubha-karma-janyaà tad-
ajanyaà vä? ädye bhakteù karma-janya-bhägya-janyatve karma-päratantrye sva-
prakäçatäpagamaù. dvitéye bhägyasyänirväcyatvenäjïeyatväd asiddheù kathaà hetutvam ?
bhagavat-kåpaiva hetur ity ukte tasyä api hetäv anviñya-mäëe’navasthä. tat-kåpäyä
nirüpädhikäyä hetutve tasyä asärvatri-katvena tasmin bhagavati vaiñamyaà prasajjeta. duñöa-
nigraheëa sva-bhakta-pälana-rüpaà tu vaiñamyaà tatra na düñaëävahaà, pratyuta
bhüñaëävaham eva, bhakta-vätsalya-guëasya sarva-cakravartitvena sarvopamardakatvena
upariñöäd añöamy-amåta-våñöau vyäkhyäsyamänatvät.

If one takes the word yadåcchayä to mean “by some great good fortune,” then one must ask
whence this good fortune arises: does it come from pious activities or is it independent of
such works? If we accept that pious activities are the cause of this good fortune, then that
means bhakti is subject to one’s good deeds, which contradicts what has been established,
i.e., that it is self-manifesting.
On the other hand, if this good fortune is not the result of pious actions, then the cause,
being inexplicable, remains unknown. If the cause of the fortune itself cannot be
ascertained, how can we accept that it causes bhakti? How can one thing that cannot be
ascertained be identified as the cause of something else?

11. Bhag. 3.26.4 reads: sa eña prakåtià sükñmäà daivéà guëa-mayéà vibhuù. yadåcchayaivopagatäm abhyapadyata lélayä .
“The Lord enters into the subtle material nature possessed of three qualities out of his own will and lila.”

12. Yadåcchayä can mean “spontaneously, accidentally, suddenly, fortuitously, or by chance.” The meaning given here is that
when it is said bhakti appears fortuitously, it is in fact appearing of its own volition, i.e., not due to any external cause.
 If, on the other hand, one argues that the Lord’s mercy is the cause of bhakti, we are still
obliged to inquire after the causes of his mercy. Inquiring ever further from one cause to
the next, one is unable to come to any conclusion.
If one then argues that the cause of the bhakti must be the Lord’s unconditioned or
causeless mercy, it must be asked why this mercy is not seen everywhere, implying that the
Lord shows favoritism. However, when the Lord destroys the demons in order to protect
his devotees, his favoritism is not considered to be a fault, but a glory. This is because the
Lord’s affection for his devotees is his supreme quality, ruling over all his other attributes
like a king over his subjects, as shall be explained further on in this book, in the eighth
shower.13

Piyusha-kana Vyakhya: In his commentary to the verse yadåcchayä mat-kathädau (11.20.8)

quoted in the previous section, Sridhar Swami glosses yadåcchayä as “through the arising of
some good fortune” (kenäpy atibhägyodayena). This interpretation is still problematic,
however, for if the fortune arising from either pious activities or the Lord’s mercy were the
cause of bhakti, then this would contradict bhakti’s completely independent and self-
manifesting nature. Vishwanath therefore explains that kenäpi bhägyena means the fortuitous
contact with saints or sadhu sanga, or the good luck of receiving their causeless mercy.
If the word yadåcchä is explained as just luck or good fortune, then one may ask how such
luck arises. According to the law of karma, if one engages in pious activities then some kind of
good fortune will result. But if we accept that this kind of good fortune leads to bhakti, then
bhakti becomes dependent on pious activities, which contradicts everything we have been told
about its self-manifesting quality. This would render all the explanations of Sruti and Smriti
meaningless, for we have seen them describe bhakti as sac-cid-änanda-mayé like the Lord and
as a self-manifesting aspect of his svarupa shakti.
Secondly, if pious activities are not accepted as the cause of that fortune, then its cause
remains unknown and therefore unproven. Being itself unproven, how can such fortune be
the cause of bhakti?
Thirdly, one may propose that the Lord’s mercy is the cause of that fortune, but this only
begs the question of what caused his mercy. Thus it is impossible to reach a conclusion and the
fact remains unproved. This is called anavasthä-doña, where an endless chain of causes goes on
ad infinitum, without any end.
Fourthly, one may propose the causeless mercy of the Lord as the cause of this good fortune,
but if that were the case, then all living entities would attain bhakti. We see, however, that
some do and some don’t. This implies the fault of partiality in the Lord. Some argue that the
Lord is indeed partial, for he protects his devotees and destroys their enemies. Vishwanath
answers this objection by saying that such partiality on the part of the Lord is hardly a fault; it
is rather a beautiful ornament. The reason for this is that the Lord’s affection for his devotees
(bhakta-vätsalya) is the quality that rules like a universal emperor over all of his other
qualities. But even by killing the demons, the Lord bestows boundless mercy on them. Because
of their hatred for the Lord and his devotees, the spirit soul of the demons has to undergo
severe suffering in hell forever, where there is no chance of their ever attaining bhakti. The
Lord shows boundless compassion for them by killing them and thus giving them liberation,
which is even difficult for yogis to attain.

13. See section 8.7.

 For this reason, the appearance of devotion does not really depend on any previous good
fortune. We must rather conclude that only devotion causes devotion, and that bhakti is
spontaneously self-manifesting.

1.6 - Bhakti in one devotee’s heart

is the cause of bhakti in another’s

In the previous sections, the revered author has argued that since devotion is completely
transcendental, independent and self-manifest, it cannot arise out of the good fortune born
of pious activities, nor even as a result of the Lord’s own causeless mercy. On the other hand,
it is often stated that the mercy of the devotees is the cause of bhakti, but how can this be
reconciled with bhakti’s completely independent and self-manifesting nature?
nirupädhikäyäs tad-bhakta-kåpäyä hetutve vastuto bhaktänäm api vaiñamyänucitatve’pi
“prema-maitré-kåpopekñä yaù karoti sa madhyamaù” iti madhyama-bhakta-vaiñamyasya
vidyamänatväd bhagavataç ca sva-bhakta-vaçyatvena tat-kåpänugämi-kåpatve na kiïcid
asämaïjasyam, yato bhakta-kåpäyä hetur bhaktasyaiva tasya hådaya-vartiné bhaktir eva. täà
vinä kåpodaya-sambhaväbhäväd iti bhakteù sva-prakäçatvam eva siddham.
If the unconditioned mercy of the devotee is taken to be the cause of bhakti, one may also
ask whether it is proper for devotees to be partial. The Bhagavatam (11.2.46), however,
accepts such partiality as the natural characteristic of the madhyama bhaktas, who show
love for the Lord, friendship for the devotees, mercy to the ignorant, and indifference to
those who hate the Lord and his devotees. This is why the Lord’s partiality is
understandable, for he is always under the control of his devotees and so his mercy follows
theirs. In fact, it is the bhakti residing in the devotee’s heart that is the main cause of his
bestowing mercy on others. Since there is no possibility of his mercy manifesting without
bhakti, we must concluded once again that devotion is indeed completely independently
self-manifesting.

Piyusha-kana Vyakhya: As the Lord’s mercy is causeless, so too is the mercy of his devotees.
The qualities of the Lord appear in the devotee as far as possible, as stated in Chaitanya-
caritämåta—
sarva mahä- guëa- gaëa vaiñëava- çarére
kåñëa- bhakte kåñëera guëa sakali saïcäre
All the great virtues manifest in a Vaishnava’s body, for it is said that all of Krishna’s
qualities are transferred to his devotee. (cc 2.22.72)
However, even if we accept that the devotee’s causeless mercy is the basis of bhakti, we still
have the objection that it is not given equally to all, showing partiality on the part of the
devotee. Though such partiality on the part of the Lord may seem to be improper, this is not
the case with the devotee, for it fits into the very characteristics of the devotee of
intermediate attainment (madhyama bhakta) given in the Bhagavatam:
éçvare tad-adhéneñu bäliçeñu dviñatsu ca
prema-maitré-kåpopekñä yaù karoti sa madhyamaù
 A madhyama bhakta feels divine love for the Lord and friendship for the devotees; he is
merciful toward the ignorant and indifferent to the envious. (Bhag. 11.2.46)
This text, spoken by Havi, one of the nine Yogindras, clearly mentions the partiality of the
madhyama bhakta by making a distinction between his attitudes to the innocent and the
envious. It is thus easily understandable that such partiality does not hamper a madhyama
bhakta’s devotion at all in the least. What is more, it is only by the mercy of such devotees
that ordinary human beings can attain bhakti at all. As the Lord is under the control of his
devotees, his mercy follows that of a devotee. By carefully considering this point, one can
understand that it is bhakti herself, residing in the heart of a devotee, that causes him to
bestow his mercy to others. The conclusion is, therefore, that bhakti alone is the cause of
bhakti. Bhakti does not depend on any other cause for its appearance. Thus, there can be no
doubt about the completely independent and self-manifesting nature of bhakti.

1.7 - Krishna turns his mercy-giving

potency over to his devotees

Vishwanath has concluded that recognizing the devotee’s mercy as the cause of bhakti does
not contradict its self-manifesting nature. This is because bhakti, residing in the devotee’s
heart, inspires him to act mercifully to other, less fortunate souls. This confirms that bhakti
itself is the only cause of bhakti. Vishwanath now supports this contention with reference to
statements from the shastra.
ato “yaù kenäpy atibhägyena jäta-çraddho’sya sevane” ity atra atibhägyena çubha-karma-
janya-bhägyam atikräntena kenäpi bhakta-käruëyeneti tattvärtho jïeyaù. na ca bhaktänäà
kåpäyäù präthamyäsambhavaù, teñäm apéçvara-preryatväd iti väcyam. éçvareëaiva sva-
bhakta-vaçyatäà svékurvatä sva-kåpä-çakti-sampradänékåta-sva-bhaktena tädåçasya
bhaktotkarñasya dänät. antaryäminaç ceçitavyänäà svädåñöopärjita-bahir-indriya-vyäpäreñu
niyamana-mätra-käritve’pi sva-bhakteñu sva-prasäda eva dåçyate. yad uktaà çré-gétäsu
—“mat-prasädät paräà çäntià mat-saàsthäm adhigacchati” iti. prasädaç ca sva-kåpä-
çakti-dänätmakaù pürvam ukta eva.
In the text, “If one attains faith in the service of the Lord by some great fortune” (brs
1.2.14), the words “some great fortune” specifically refer to the mercy of a devotee, a
fortune that surpasses anything arising from good works.
One may argue that since a devotee is also under the control of the Lord, it is impossible
for his mercy to be primary, but this is incorrect, for the Lord himself has given primacy to
his devotees by submitting himself to their control and by turning his power to bestow
mercy over to them.
Although the Lord as the indwelling Supersoul limits himself to overseeing the jivas’
external sense activities, in accordance with the destiny given them at birth, he is still
observed to bestow his own mercy on his devotees. As the Lord says in the Gita, “By my
grace, my devotees attain the supreme peace, which exists fully within me.” 14 However, the
grace (prasäda) spoken of here refers to the power of mercy (kåpä-çakti) that he bestows
on his devotees, as just explained above.

1414. This is in fact a combined line of text from two different Gita verses (18.62, 6.15), being read together.
Piyusha-kana Vyakhya: Vishwanath’s first quote here comes from Bhakti-rasämåta-sindhu,
where it is said: “By some great good fortune one attains faith in the Lord’s service” (yaù
kenäpy atibhägyena jäta-çraddho’sya sevane) (brs 1.2.14). Here “great good fortune” (atibhägya)
refers to something that surpasses even the good fortune that arises out of pious activities.
Such fortune can only come from a devotee’s mercy. The Lord’s partiality may be considered a
flaw, but it is not so with a devotee. If it is impossible for atibhägya to mean fortune arising out
of pious activities, then it can only mean the fortune that comes of a devotee’s mercy. This is
why the prefix ati- is used, to indicate how exceedingly great this good fortune is, for it brings
one to faith in the service of the Lord.
Now that he has made his principal point, Vishwanath adds further arguments to support
his position. This is known as sthüëä-nikhanana-nyäya, or the logic of fixing a post more
deeply into the ground by hammering on it repeatedly.
One may argue that since a devotee, like everyone and everything else, is under the control
of the Lord, then how is it possible for him to independently bestow mercy on others without
the Lord’s will or inspiration? As such, is not the root cause of the devotee’s mercy the Lord’s
inspiration? Were this true, it would go against the principle of bhakti’s independent and self-
manifesting nature. Therefore, Vishwanath says that the Lord has voluntarily subordinated
himself to the will of his devotees by bestowing his power of compassion (kåpä-çakti) on them.
As such, they do not depend on Krishna to distribute their mercy; but are able to do so in
complete freedom. The Lord himself has voluntarily given them this great excellence.
If the devotees’ mercy was not independent, it would be impossible for the living entities to
attain Krishna’s mercy. One important difference between the Lord and the jivas is that the
Lord is concentrated bliss personified, self-satisfied, completely beyond all kinds of sins, and free
from the touch of Maya. Just as there is no possibility of any darkness in the sun, the supreme
source of light, there is no possibility of any misery in the Lord, who is supremely blissful. The
Sruti says: “The sun-like Supreme Lord is beyond the darkness of Maya” (äditya-varëaà tamasaù
parastät, ÇvetU. 3.18). Krishna is always absorbed in his own divine bliss and can therefore not
feel the pain of the conditioned souls. Compassion arises only when one becomes aware of
others’ misery. As the Lord is the embodiment of concentrated bliss, it is impossible for even
him, the omnipotent, to truly feel pity for the bound jiva. The only way the misery-bound
individual soul can attain liberation is through the independent kindness of a mahat, or sadhu.
Mahats also exist in the realm of bliss, completely free from the influence of the three modes of
material nature. However, just as someone who has not long awakened from a nightmare still
remembers the distressful nature of his experience, so do devotees also remember the miseries of
this world they encountered in their previous lives. This makes their hearts compassionate, so
they can bestow mercy. (See Bhakti-sandarbha, 180.)
The most merciful Lord has thus given full independence to his devotees to give blessings to
others, and these blessings are the only way to reach the Lord. The conclusion is that the jivas
can only receive the Lord’s grace through the channel of a devotee, and not directly from him.
A further objection is that God is present as the Supersoul within all living beings to whom
he gives the power to use their internal and external organs according to their past karma.
This is stated in the Gita:
éçvaraù sarva-bhütänäà håd-deçe’rjuna tiñöhati
bhrämayan sarva-bhütäné yanträruòhäné mäyayä
The Lord as Supersoul exists within the hearts of all jivas and engages them in various
activities, as though causing them to ride helplessly on a machine. (Gita 18.61)
In view of this, one must ask what control he Supersoul exercises over the activities of a
devotee. The answer is this: The internal and external senses of the devotee, as well as their
power to reveal the Lord’s mercy potency, are indeed under the Lord’s control according to
their fate, since their life-force comes from the Lord; the devotees are thus not fully
independent. Still, we see that the Lord bestows his mercy upon his own devotees. Though the
Lord as Supersoul urges his energy to direct the external senses of the conditioned souls to
undergo the result of their past activities, his control of his devotees’ senses is not like this. The
devotees may consider their pains and pleasures to be due to their past activities, but in fact
they are not affected by their previous karma. Their pains and pleasures occur completely by
the free will of the Lord in order to nourish their bhakti.
Though the kripa shakti appearing in the senses of the devotees is controlled by the Lord
himself, he has given them full independence to bestow mercy on the ordinary jivas. In the Gita
the Lord says, “By my mercy, one can attain the supreme peace that dwells in me.” Here mercy
refers to the bestowal of his kripa shakti on his devotees.

1.8 - Can pious works ever be

a contributing factor in bhakti?

The shastras sometimes say that niñkäma-karma, or karmärpaëa, offering the fruits of one’s
activities to the Lord, is the door to bhakti. If one accepts such statements, then the self-
manifesting nature of bhakti is cast into doubt, for that would make it seem as though
niñkäma-karma or karmärpaëa are the cause of bhakti. Vishwanath Chakravarti clarifies these
points here.
kià ca “svecchävatära-caritaiù” iti, “svecchä-mayasya” ity ädi pramäëa-çatair avagatena
sväcchandyenävatarato’pi tasya bhü-bhära-haraëädeù sthüla-dåñöyä hetutve iva niñkäma-
karmädeù kväpi dväratve’pi na kñatiù. kià ca—
yaà na yogena säìkhyena däna-vrata-tapo-’dhvaraiù.
vyäkhyä-svädhyäya-sannyäsaiù präpnuyäd yatnavän api.
ity ädinä däna-vratädénäà spañöam eva hetu-khaëòane’pi—
däna-vräta-tapo-homa-japa-svädhyäya-saàyamaiù.
çreyobhir vividhaiç cänyaiù kåñëe bhaktir hi sädhyate.
iti yad dhetutvaà çrüyate, tat khalu jïänäìga-bhütäyäù sättvikyä eva bhakter, na tu
nirguëäyäà premäìga-bhütäyäù. kecit tu dänaà viñëu-vaiñëava-sampradänakaà vratäny
ekädaçy-ädéni, tapas tat-präpti-hetuko bhogädi-tyäga iti sädhana-bhakty-aìgäny evähuù. tat-
sädhyatve bhakteù “bhaktyä saïjätayä bhaktyä” itivat nirhetukatvam eva siddham iti sarvaà
samaïjasam.

It is known from hundreds of evidences such as, “The Lord’s appearance and activities are
conducted out of his own desire,” “Due to his own desire,” and so forth, that the Lord
appears in this universe out of his own independent will. His purpose only appears to be to
relieve the burden of the earth when the matter is looked at superficially. In the same
way, niñkäma-karma, or religious activities conducted without desire for personal reward,
can superficially be considered a door to bhakti. There is no harm in thinking in this way.
 However, the Bhagavatam says: “Although one engages with great effort in mystic yoga,
the path of philosophical analysis, charity, vows, chanting, sacrifices, explaining the
shastras, studying the Vedas, or renunciation, still one cannot achieve bhakti.” (11.12.9)
Here it is clearly stated that charity, vows, and other pious activities cannot be the
cause for attaining bhakti. Nevertheless, the same Bhagavatam also says in another verse:
“Bhakti to the Lord can be attained by various auspicious activities such as charity, vows,
austerities, sacrifices, chanting, study of the Vedas, or control of the senses.” (10.47.24)
In this latter text, bhakti refers to the practice of devotion in the mode of goodness as
an aspect of the cultivation of gnosis, which is quite different from the practice of pure
devotion free from three modes of material nature, which is an aspect of divine love.
Alternatively, the word däna in this verse can be explained as refering to charity for
Vishnu and the Vaishnavas, vrata to Vaishnava fasting days like Ekadasi or Janmashtami,
and tapasyä to austerities undertaken to attain the Lord. Seen in this way, these activities
themselves become aspects of devotional practice, and once again, the principle that
devotion is caused by devotion (bhaktyä saïjätayä bhaktyä, 11.3.31) is maintained. Thus,
once again, it is shown that bhakti has no external cause, and apparently conflicting
statements in the scripture have been accomodated.

Piyusha-kana Vyakhya: The Bhagavatam (svecchävatära-caritaiù, 4.8.57, and svecchämayasya,

10.14.2) states that the Lord appears on this planet out of his own independent sweet will. On
the other hand, there are many other scriptural statements that indicate he appears in order to
relieve the earth of its sinful burden. On reflection, however, it quickly becomes clear that the
omnipotent Lord does not need to appear on the earth in order to eliminate demons, for he
could accomplish this purpose simply by willing it. After all, does he not destroy infinite
universes at the time of dissolution by simply willing it? The Lord’s appearance in this world
is the result of his will to enjoy his eternal pastimes and to give pleasure to his devotees.
This example is meant to help us understand how pious works can sometimes be said to be
the door to bhakti. Though Vishwanath admits that such a view is not entirely harmful, he
reminds us that the Bhagavatam states—
yaà na yogena säìkhyena däna-vrata-tapo’dhvaraiù
vyäkhyä-svädhyäya-sannyäsaiù präpnuyäd yatnavän api
Although one engages with great effort in mystic yoga, the path of philosophical analysis,
charity, vows, chanting, sacrifices, explaining shastras, studying the Vedas, or
renunciation, one still cannot achieve bhakti. (Bhag. 11.12.9)
Even though this verse indicates that without the grace of a great saint, all these methods of
self-improvement or spiritual discipline are not of much help, another Bhagavatam verse gives
an apparently conflicting viewpoint:
däna-vrata-tapo-homa-japa-svädhyäya-saàyamaiù
çreyobhir vividhaiç cänyaiù kåñëe bhaktir hi sädhyate
Bhakti to the Lord can be attained by various auspicious activities, such as charity, vows,
austerities, sacrifices, chanting, study of the Vedas, and control of the senses. (Bhag.
10.47.24)
Vishwanath gives two possible interpretations of this verse. In the first, he states that the
bhakti referred to here is an aspect of the material mode of goodness, which is used to further
the goals of gnosis, or spiritual knowledge, and not the transcendental devotional service that
has love of God as its goal. The distinction between these two kinds of devotion has been
made by Kapiladeva in the Third Canto of the Bhagavatam. Here is how he there describes
devotion in the mode of goodness:
karma-nirhäram uddiçya parasmin vä tad-arpaëam
yajed yañöavyam iti vä påthäg-bhävaù sa sättvikaù
One who offers the fruits of his activities to the worshipable Lord in order to be liberated
from sin, or who simply sacrifices out of a sense of duty, but still desires something other
than the Lord, is said to be engaged in devotion in the mode of goodness. (Bhag. 3.29.10)
Since bhakti is an aspect of the Lord’s svarupa shakti, it can never be an aspect of the material
mood of goodness. In certain cases, however, the transcendental practice of bhakti voluntarily
accepts an inferior position and serves as an aspect of the search for gnosis, helping the jnanis
to attain liberation. Those who cultivate intellectual spiritual realization are unable to attain
liberation without the help of bhakti. 15 Therefore, to attain perfection in jnana they worship
the Lord. In such circumstances, it is known as sattviki bhakti, and it is this kind of devotional
practice that is described in the verse quoted above, and not that which aims for prema.
In the other interpretation of verse 10.47.24, Vishwanath suggests it is possible to view the
charity, vows, penance and fire sacrifices mentioned there as different limbs of pure devotion.
He takes this approach in his Särärtha-darçiné commentary to this verse:
tatra dänaà viñëu-vaiñëava-sampradänakam. vratam ekädaçy-ädikam. tapaù kåñëärtha-
bhoga-tyägädi. homo vaiñëavaù. japo viñëu-manträëäm. svädhyäyo gopäla-täpany-ädi-päöhaù.
çreyäàsy api bhaktäìgäny api jïeyäni. anyeñäà dänädénäà bhakti-hetutväbhävasya präk-
pratipäditatvät.
In this verse, däna means charity for the Lord and his devotees, “vows” (vrata) refers to
fasting for Ekadasi, Janmashtami, or other special days, “penances” (tapasyä) means to cease
mundane enjoyments for the pleasure of the Lord, “sacrifice” (homa) means offering
prasad to the fire of the Vaishnavas’ digestion, “chanting” (japa) means chanting the
various Vishnu mantras, “study of scripture” (svädhyäya) refes the reading of texts like
Gopäla-täpané, and “other auspicious activities” (çreyäàsi) refers to other devotional
practices. None of these activities can ever be the cause of bhakti if unrelated to the Lord
and his devotees.
These objections are thus laid to rest and once again it is concluded that only bhakti can be
the cause of bhakti.

1.9 - The complete independence of bhakti

Though other spiritual practices need the help of bhakti to be perfected, bhakti has no need of
help from any other discipline. In fact, bhakti infuses karma, jnana, and yoga with life.
“çreyaù-såtià bhaktim udasya te vibho”, “ko värtha äpto’bhajatäà sva-dharmataù” iti,
“pureha bhüman bahavo’pi yoginaù” ity ädibhyo jïäna-karma-yogädénäà pratisva-phala-
siddhyai bhaktim avaçyam apekñamäëänäm iva bhakteù svéya-phala-prema-siddhyai svapne’pi
na tat-tat-säpekñatvam. pratyuta—“na jïänaà na ca vairägyaà präyaù çreyo bhaved iha” iti,
“dharmän santyajya yaù sarvän mäà bhajet sa ca sattamaù” ity ädibhyas tasyäù
15. kevala jïäna mukti dite näre bhakti-vine (cc 2.22.21).
 sarvathänanyäpekñitvam. kià vaktavyaà ? teñäm eva jïäna-karma-yogädénäà prätisvikeñu
phaleñv api kadäcid ätmanä sädhyamäneñu, na tat-tad-gandhäpekñatvam api. yad uktam
—“yat karmabhir yat tapasä jïäna-vairägyataç ca yat” ity ädau, “sarvaà mad-bhakti-yogena
mad-bhakto labhate’ïjasä” iti. taà vinä tu teñäà—
“bhagavad-bhakti-hénasya jätiù çästraà japas tapaù.
apräëasyaiva dehasya maëòanaà loka-raïjanam.” ity äder vaiphalyäyaiva syäd iti. tasyäù
parama-mahatyä adhénatvaà teñäà sampräëäyaivästäm. api tu karma-yogasya käla-deça-
pätra-dravyänuñöhäna-çuddhy-ädy-apekñä ca tat-tat-småti-prasiddhaiva. asyäs tu na tathä—
“na deça-niyamas tatra na käla-niyamas tathä.
nocchiñöädau niñedho’sti harer nämäni lubdhaka.” ity ädeù.
kià cäsyäù prasiddha-säpekñatvam api na.
“sakåd api parigétaà çraddhayä helayä vä
bhågu-vara nara-mätraà tärayet kåñëa-näma” ity ädeù.

There are numerous texts in the Bhagavatam that tell that jnanis, karmis, and yogis each
completely depend on bhakti for attaining perfection in their respective paths: “O all-
pervading Lord! Giving up the all-auspicious performance of devotional service...” (Bhag.
10.14.4); “What is gained by one who perfectly executes his religious duties but does not
worship Krishna?” (1.5.17); “In the past there were many yogis...” (10.14.5)
On the other hand, bhakti is never even minutely dependent on jnana, karma or yoga
to achieve its perfection in prema. The Bhagavatam says, “Neither gnosis nor worldly
detachment are ultimately beneficial” (11.20.31); “One who only worships me, giving up all
kinds of other activities, is the best among sadhus” (11.11.32).
The above references clearly show that bhakti is completely independent. The
Bhagavatam even states that bhakti can on occasion give the results of the jnana, karma
and yoga paths without even the slightest engagement in those practices. Thus it is said,
“All the fruits attained by performing sacrifices, austerities, intellectual spiritual
realisation, and detachment from the world can be easily attained by my devotee through
bhakti yoga alone” (11.20.32-33).
On the other hand, the scriptures say that all the benefits attained through these other
disciplines are useless without devotion: “Without devotion to the Lord, birth in a high
family, great learning, chanting mantras and performing austerities all become as useless
as the decorations on a dead body” (Hari-bhakti-sudhodaya 3.11).
Moreover, the shastras state that karma yoga’s practice depends on correctness of time,
place, candidate, materials, purity, and so on. This is not the case with bhakti: “O hunter!
Time and place have no bearing on the chanting of the Holy Names. It is not even
forbidden to chant the Holy Name while in an impure state!”
Bhakti even yields results if engaged in imperfectly: “O best of the Bhrigus! Even a
single utterance of Krishna’s holy name, whether chanted attentively with faith or
carelessly without attachment, will deliver any human being, no matter who!”

Piyusha-kana Vyakhya : In his famous prayers to the child Krishna, Lord Brahma explained the
dependence of jnana on bhakti:
çreyaù-såtià bhaktim udasya te vibho
 kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm
O all-pervading Lord! Giving up the all-auspicious performance of devotional service to
take up the difficult task of gaining a realization of their oneness with Brahman, the
jnanis are ultimately left with nothing but their pains, just as a person beating empty
husks of rice gets nothing for his trouble. (Bhag. 10.14.4)
In his Särärtha-varñiëé commentary to Bhagavad Gita 18.55, Vishwanath Chakravarti describes
four kinds of seekers of knowledge of Brahman, or gnosis.
1. The first are the jnanis refered to in the above verse. They cultivate knowledge
exclusively, with the idea that it can give them the liberation they seek without any help from
bhakti. These jnanis undergo great troubles with nothing but their pains as a reward.
Vishwanath calls them the “highly condemned” (atinindita) jnanis.
2. Jnanis of the second category cultivate knowledge with some admixture of devotion. They
believe the shastras that say: “The root cause of all kinds of perfection is the worship of the
lotus feet of the Lord” (sarväsäm eva siddhinäà mülaà tac-caraëärcanam, Bhag. 10.81.19). Even
so, they consider the form of the Lord to be material in nature. Though they may rise to the
higher stages of yoga by their efforts, they are still deprived of liberation because of their
offenses at the lotus feet of the Lord. As a result, they ultimately fall from their path. These
philosophers are also condemned (nindita-jïänés). These are the persons the demigods led by
Brahma spoke of while glorifying Krishna within Devaki’s womb:
ye’nye’ravindäkña vimukta-mäninas
tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patanty adho’nädåta-yuñmad-aìghrayaù
O Lotus-eyed One! Those who consider themselves to be liberated, but have no feeling for
you, do not possess a pure intelligence. As a result, though they may attain the highest
realms of liberation in this very lifetime through their penances, they very soon fall down
again from this state on account of their disregard for the service of your lotus feet. (Bhag.
10.2.32)
3. Philosophers of the third category cultivate knowledge along with devotion and realize the
form of the Lord as sac-cid-änanda. They are praiseworthy since they attain perfect knowledge
of the Absolute Truth, becoming completely free from the effect of material knowledge. They
ultimately attain their goal of brahma-säyujya, merging within the non-personal Brahman.
4. Philosophers of the fourth category are most fortunate because, while cultivating
knowledge, they get the association of a great devotee, by whose freely-distributed causeless
mercy they give up their desire for liberation and relish sweet bhakti rasa. Shukadeva is the
best example of a person in this category.
It can thus be understood that to attain perfection in jnana, dependence on bhakti is
essential. But those following the path of works also depend on bhakti, as Narada said to
Vyasa,
tyaktvä sva-dharmaà caraëämbujaà harer
bhajann apakvo’tha patet tato yadi
tatra kva väbhadram abhüd amuñya kià
 ko värtha äpto’bhajatäà sva-dharmataù
O Narada! What ill befalls the person who has given up his varnashram dharma duties to
engage in devotion to the Lord’s lotus feet, should he fall down before reaching maturity
in his practice? On the other hand, what is gained by one who perfectly executes his
religious duties but does not worship Krishna? (Bhag. 1.5.17)
This text describes the uselessness of practicing karma without devotion. Karmis are thus also
dependent on bhakti. Mahaprabhu says to Sanatan Prabhu:
cäri varëäçramé yadi kåñëa nähi bhaje
sva-dharma karite raurave paòi maje
If persons following varnashram dharma do not worship the Lord, they fall into hellish
conditions, in spite of following their own prescribed duties. (cc 2.22.26)
Similarly, in his prayers glorifying Krishna, Brahma describes how those who practice yoga
without bhakti fail to attain perfection, unlike the devotees:
pureha bhüman bahavo’pi yoginas
tvad-arpitehä nija-karma-labdhayä
vibudhya bhaktyaiva kathopanétayä
prapedire’ïjo’cyuta te gatià paräm
O almighty Lord! In the past there were many yogis who, upon finding themselves unable
to attain knowledge of you by simply practicing yoga, ultimately offered up all their
activities to you. As a result of this, they took to the bhakti path, hearing your glories with
pleasure. Finally, by the effect of such devotion, they understood the truth of the soul and
your personality and easily attained your lotus feet, the supreme goal of all living entities.
(Bhag. 10.14.5)
Vishwanath states that karmis, jnanis, and yogis cannot avoid seeking the help of bhakti if
they wish to attain perfection in their respective paths. On the other hand, bhakti does
not depend even in the slightest way on anything else to bestow its fruit of prema. Such
bhakti is not only completely independent, but is unadulterated by any admixture of jnana
or karma. Sri Krishna tells Uddhava:
tasmän mad-bhakti-yuktasya yogino vai mad-ätmanaù
na jïänaà na ca vairägyaà präyaù çreyo bhaved iha
For the bhakti yogi who wholeheartedly engages in my devotion, neither gnosis nor
worldly detachment are ultimately beneficial. (Bhag. 11.20.31)
Bhakti is beyond the three modes of Maya and is completely independent, whereas knowledge
and renunciation are fully dependent on bhakti. Though a devotee does not seek out jnana or
vairagya, they automatically follow him:
jïäna-vairägyädi bhaktira kabhu nahe aìga
ahiàsä-yama-niyamädi bule kåñëa-bhakta-saìga
Intellectual spiritual realisation and renunciation are not integral elements of devotional
practice. Even so, virtues like non-violence and control over the mind and senses
accompany Krishna’s devotees. (cc 2.22.145)
This is also stated at the beginning of the Bhagavatam:
väsudeve bhagavati bhakti-yogaù prayojitaù
 janayaty äçu vairägyaà jïänaà ca yad ahaitukam
When one is engaged in the discipline of devotional service to the Supreme Lord
Vasudeva, he advances in renunciation and understanding without making any specific
effort to acquire them. (Bhag. 1.2.7)
In his commentary to this shloka, Vishwanath explains, “Devotees need make no separate effort
to gain knowledge or renunciation” (jïäna-vairagyärthaà påthag-yatno bhaktair na kartavya iti
bhävaù). Rather, the instruction to everyone is to practice bhakti exclusively, completely giving
up varnashram dharma. Elsewhere Krishna says:
äjïäyaivaà guëän doñän mayädiñöän api svakän
dharmän santajya yaù sarvän mäà bhajeta sa sattamaù
O Uddhava! One who worships only me, giving up all kinds of other activities, is the best
among sadhus. Though he understands the benefits of following the dharmas taught in the
Veda, as well as the negative consequences of not doing so, he gives up all such prescribed
duties because he considers them to be hindrances to meditating on me. (Bhag. 11.11.32)
The Lord similarly concludes the Gita by telling Arjuna,
sarva-dharmän parityajya mäm ekaà çaraëam vraja
ahaà tvä sarva-päpebhyo mokñayiñyämi mä çucaù
O Arjuna! Give up all kinds of dharma and take absolute shelter of me. I will completely
absolve you from all kinds of sins. Do not worry. (18.65)
Jiva Goswami declares in Préti-sandarbha (78) that bhakti cannot tolerate any purpose not
directed toward the service of the Lord—tätparyäntaram asahamänä. Bhakti does not need
any help from karma and jnana, but by its slightest touch gives success to those struggling on
those paths. Krishna confirms this to Uddhava:
yat karmabhir yat tapasä jïäna-vairägyataç ca yat
yogena däna-dharmeëa çreyobhir itarair api
sarvaà mad-bhakti-yogena mad-bhakto labhate’ïjasä
svargäpavargam mad-dhäma kathaïcid yadi väïchati
All the fruits attained by performing sacrifices, austerities, intellectual spiritual
realisation, and detachment from the world can be easily attained by my devotee through
bhakti yoga alone. He will even get liberation or attain the heavenly planets, should he
ever desire such things. (Bhag. 11.20.32-33)
Without the addition of devotion to the Lord, however, works, austerities, and wisdom all
become totally useless. A famous verse from the Hari-bhakti-sudhodaya clearly states this,
bhagavad-bhakti-hénasya jätiù çästraà japas tapaù
apräëasyeva dehasya maëòanaà loka-raïjanam
Without devotion to the Lord, birth in a high family, great learning, chanting mantras
and performing austerities, all become as useless as the decorations on a dead body. (3.11)
Decorating a lifeless body is of no use whatsoever to the soul that has abandoned it. Similarly
the high caste, japa, austerities and scriptural knowledge of a nondevotee are all wasted—they
simply serve as a show for the benefit of onlookers. This statement serves to show the
uselessness of any sadhana that is bereft of devotion. Just as the body is dependent on the
presence of the soul, similarly other practices like japa and penances are dependent on the
presence of the glorious goddess of devotion.
 Another advantage bhakti has over karma and jnana is that it is not dependent on place,
time, materials, correct performance of ritual, purity, the individual qualification and the like.
Anyone can practice Hari bhajan anywhere, at any time, in any condition. A well known
verse from the Vaiñëava-småti states:

na deça-niyamas tasmin na käla-niyamas tathä

nocchiñöädau niñedho’sti çré-harer nämni lubdhaka
O hunter! In chanting the names of Lord Hari, there are no rules governing either time or
place, nor is there any prohibition on chanting if one is in an impure state.

Bhakti does not depend on anything for its own perfection, hence it is said:
sakåd api parigétaà çraddhayä helayä vä
bhågu-vara nara-mätraà tärayet kåñëa näma
O best of the Bhrigus! Even a single utterance of Krishna’s holy name, whether chanted
attentively with faith or carelessly without attachment, will deliver any human being, no
matter who! (Prabhäsa khaëòa)
This verse has been quoted in Hari-bhakti-viläsa (11.451), where Sanatan Goswami comments:
yathä-kathaïcit sakåt tat-kértanäd apy änuñaìgikatvena sarvasyäpi mokño bhaved evety äha
sakåd apéti. paréty ardhe avyaktam asampürëam uccäritam apéty arthaù.
The main fruit of chanting Harinam is divine prema. Chanting Krishna’s name even once
in any manner whatsoever can give liberation, which is nothing more than one of its
secondary effect. In the word parigétäm the word pari means that even indistinct or
incomplete uttering of the Holy Name can give such a result.

1.10 - Pitfalls of the karma and jnana paths

Being a manifestation of Krishna’s svarupa shakti, bhakti is the most powerful spiritual
practice and so is free of constraints on time, place or personal qualifications. Furthermore,
there is no possibility of falling down despite shortcomings in one’s bhajan. This is clearly not
the case with karma and jnana.
karma-yogasya tathä-bhütatve mahänartha-käritvam eva.
“mantro hénaù svarato varëato vä
mithyä-prayukto na tam artham äha
yathendra-çatruù svarato’parädhät
sa väg-vajro yajamänaà hi hinasti” ity ädeù.16
evaà jïänasyäntaù-karaëa-çuddhy-adhénatvaà prasiddham eva. niñphalaù karmayogenäntaù-
karaëasya çuddhau niñpäditäyäm eva tatra tasya praveçät karmädhénatvaà ca. tad-adhikåtasya
daiväd duräcäratva-lave’pi “sa vai väntäçy apatrapaù” iti nindä. kaàsa-hiraëyakaçipu-
rävaëädénäà tat-tat-prakaraëa-dåñöyä jïänäbhyäsavatäm api na tattvena vyapadeça-lavo’pi.

16. This verse from the Päëinéya-çikñä is quoted in Sridhar Swami’s commentary to Bhag. 6.9.11.
 There are many rules and prohibitions in karma yoga, and even the slightest fault in its
performance can produce very harmful results. As stated, “If a mantra is incomplete,
mispronounced in either its vowels or consonants, or chanted at the wrong moment, then
its meaning is changed. Such errors can be as dangerous as a thunderbolt and destroy the
sacrificer, just as Tvashta’s mispronunciation of the words indra-çatru led to disaster.”
Similarly, it is well known that the practice of jnana yoga is dependent on one’s purity
of heart. One can attain such purity and thus become eligible to engage in jnana yoga
through performing karma yoga with detachment. Jnana yoga is therefore dependent on
karma yoga. However, if one eligible for the path of knowledge accidentally commits even
a small unworthy act, then he is defamed as a shameless vomit eater. Thus it is seen that
Kamsa, Hiranyakashipu and Ravana, though all engaged in the culture of knowledge, were
still condemned by everyone because of their conduct.

Piyusha-kana Vyakhya: In karma yoga one must pay attention to many rules and prohibitions,
and if even the smallest mistake is made it will get the karma practitioner into the greatest
trouble. The story of Tvashta Rishi is told in the sixth canto of the Srimad Bhagavatam. Once
the guru of the gods, Brihaspati, disappointed on seeing Indra’s vanity, decided to disappear for
some time to teach him a lesson. When Shukracharya, the guru of the demons, got wind of this
news, he advised his disciples to attack the gods, knowing that Brihaspati’s absence had
weakened them. The gods were routed by their enemies and in desperation took shelter of
Lord Brahma, who suggested they accept Vishwarupa, the son of Tvashta Rishi, as their guru
in Brihaspati’s place. Vishwarupa executed his functions as guru by giving Indra the Narayan
kavacha, enabling him to win Svarga back from the demons.
Even so, though Vishwarupa was the son of Tvashta Rishi, he was also the grandson of a
demon. His loyalties were thus divided, which led him to secretly give the demons a portion of
the fruits of sacrifice, even though they were intended exclusively for the gods. Indra caught
wind of this treachery and, blinded by anger, killed Vishwarupa.
When Tvashta Rishi came to know of his son’s murder, he performed a sacrificial ritual to
avenge the deed. While offering oblations into the sacrificial fire, he chanted the mantra,
indra-çatro vivardhasva: “O enemy of Indra! Grow in power!” Vedic mantras are pronounced
with three kinds of accent—udätta (acute), anudätta (grave) and svarita (combined). Since
Tvashta’s intent was to have a child born who would kill Indra, the acute accent was to be
placed in the word çatro, but he accidentally made a mistake and reversed the accents. By so
doing, the mantra was changed to mean that Indra would grow in power over his enemies.
Thus, when Vritrasura appeared from Tvashta’s sacrifice, he failed in his attempt to kill the
king of the gods and was eventually felled by him.
This story ilustrates how even a slight mistake in pronunciation producesresults that are the
complete opposite of the sacrificer’s intentions. This is never the case with bhakti, for it is
said,
mürkho vadati viñëäya dhéro vadati viñëave
ubhayos tu samaà puëyaà bhäva-grähé janärdanaù
An illiterate person says viñëäya, while a learned person correctly says viñëave.17 Both get
the same result, since the Lord takes only the intention into account. (cbh. 1.11.108)

17. In Sanskrit, prayers are usually offered by putting the name of the god into the dative case, which most commonly has the
ending –äya, as in çré-kåñëäya namaù. Words of other declensions have different forms, however, like viñëu, which in the
dative would be viñëave.
Though a small child speaks to his parents in broken language, the affectionate mother and
father relish this much more than their older children’s clear speech. So it is with devotion:
the Lord appreciates even the illiterate devotee’s feelings of devotion and his intent to please,
even though such a devotee may utter his prayers incorrectly. The Vedic sacrifices are to be
performed with mechanical precision, and so a flaw in their performance gives flawed results.
Thus all Tvashta Rishi’s efforts went for nought; because he made one mistake in
pronunciation, he got the opposite of what he intended. This is one of the most important
differences between the karma and bhakti yoga paths.
Just as the sacrifices of karma yoga are dependent on faultless implementation, the practice
of jnana yoga similarly depends on purity of mind. The process of karma yoga is considered a
necessary prerequisite for jnana yoga, for it has a purifying effect on the mind. The Lord says:
tasmäd asaktaù satataà käryaà karma samäcara
asakto hy äcaran karma param äpnoti puruñaù
O Arjuna! Always do your duties without desiring the fruits. A person who performs such
duties without attachment is purified and attains the qualities necessary for cultivating
jnana. Finally he attains liberation. (Gita 3.19)
Furthermore, if a jnani is guilty of even a slightly unworthy act, then he is condemned in
shastras as a shameless eater of his own vomit. A devotee, on the other hand, may commit an
unworthy act due to his upbringing or some faulty habits, but is not condemned. Bhakti very
quickly purifies his heart, burning his faults to ashes in the fire of repentance, just as gold is
purified by smelting. A slight unworthy act seen in a person practicing jnana is not at all
appreciated by the sadhus. Although Kamsa, Hiranyakashipu, and Ravana were jnanis, due to
their unworthy acts they were condemned everywhere.

1.11 - Material desires are not

an unsurpassable obstacle to bhakti

Sacrifices performed by karmis are inhibited by even minor faults and may give results quite
different from those sought. As long as selfish desires exist, the successful practice of jnana or
yoga is impossible. Jnanis and yogis are condemned by the slightest unworthy act and their
eventual downfall is inevitable. However, under the shelter of most pure and autonomous
bhakti, no devotee is condemned despite engaging in sinful, or even criminal activities. Bhakti
bestows her mercy and ultimately gives him divine prema.
bhaktes tu “vikréòitaà vraja-vadhübhir” ity ädau—
bhaktià paräà bhagavati parilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù.
ity atra ktvä-pratyayena håd-rogavaty evädhikäriëi paramäyä api tasyäù prathamam eva
praveçaù, tatas tayaiva parama-svatantrayä kämädénäm apagamaç ca. teñäà kadäcit sattve’pi
—“api cet suduräcäro bhajate mäm” iti, “bädhyamäno’pi mad-bhaktaù” ity ädibhyaç ca
tadvatäà na kväpi çästreñu nindä-leço’pi. ajämilasya bhaktatvaà viñëu-dütair nirüpitam
 —“saìketa-bhagavan-näma putra-snehänuñaìgajam”18 ity ädi-dåñöyä tad-äbhäsatäm apy
ajämilädénäà bhaktatvaà sarvaiù saìgétam eva.
tad evaà karma-yogädénäm antaù-karaëa-çuddhi-dravya-deça-çuddhy-ädayaù sädhakäs
tad-vaiguëyädayo bädhakä bhaktis tu präëa-däyiny eveti, sarvathä päratantryam eva teñäm,
na hi svatanträù kenäpi sädhyante bädhyante veti.
Although lust is also considered a fault on the path of bhakti, one can still enter the
devotional path, despite still being afflicted by it and other material desires. The Bhagavatam
says: “Whoever faithfully hears and narrates the loving pastimes of Sri Krishna with the ladies
of Vraja attains the topmost devotion for the Lord, then swiftly becomes steady and conquers
over the senses, giving up lust, the disease of the heart.” (10.33.40)
In this text, the word parilabhya (“attain”) is a gerund, 19 indicating that one’s attaining
devotion precedes one’s becoming steady, etc. In other words, the topmost devotion first
enters the aspiring devotee despite his having the disease of the heart; then, in its
supremely autonomous manner, it subsequently removes his lusty desires.
Even if lusty desires continue to exist in someone practicing devotion, there are many
verses that show he is not to be condemned: “Even if a most sinful person worships me
with undivided commitment...” (Gita 9.30) and “Though obstructed by the sense objects,
my devotee...” (11.14.18).
The messengers of Vishnu described Ajamila as a devotee in the Bhagavatam,
“Ajamila uttered the name of the Lord, though he was calling his son’s name out of
affection.” Though Ajamila and others were engaged in nothing more than facsimiles of
devotion, they are still praised by everyone as devotees.
With karma yoga and jnana yoga, perfection depends on the proper conditions of heart,
materials, place, and so on; lack of such purity obstructs the attainment of their respective
fruits. Bhakti, however, infuses life into them. Karma, jnana, and yoga are thus always
dependent on bhakti; their lack of independence means they are nourished by certain
factors and obstructed by others.

Piyusha-kana Vyakhya: At the end of his recital of the Rasa lila, the crown jewel of Krishna’s
pastimes, Shukadeva Muni describes the most powerful glories of devotion—
vikréòitaà vraja-vadhübhir idaà ca viñëoù
çraddhänvito’nuçåëuyäd atha varëayed yaù
bhaktià paräà bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù
Whoever faithfully hears and narrates the loving pastimes of Sri Krishna with the ladies
of Vraja attains the topmost devotion for the Lord, then swiftly becomes steady and
conquers over the senses, giving up lust, the disease of the heart. (Bhag. 10.33.40)

18. No source can be found for this partial verse. It is possibly a variant reading for mriyamäëo harer näma gåëan
putropacäritam. ajämilo’py agäd dhäma kim uta çraddhayä gåëan. (6.2.49)

19. The term “gerund” is used to denote the ktvä-pratyaya, an indeclinable form of the verb that indicates a preceding action.
Thus, where in English we might say, “He eats and goes home,” in Sanskrit we would be more likely to use the gerund,
“Having eaten, he goes home.” In the Bhagavatam verse under discussion, a more literal translation would be, “having
attained devotion, will swiftly become steady, etc.”
The finite verb in this verse is apahinoti, while pratilabhya is a gerund, so “attaining the
highest devotion to the Lord” is the first result of hearing and speaking about Krishna’s Rasa
lila, and is followed and completed by “swiftly giving up lust, the disease of the heart.” Thus it
is clearly established that the symptoms of topmost loving devotion are already present even
while lust has not yet been conquered, and only later, by the powerful and independent force
of bhakti, will the heart’s disease of lust be destroyed. Sanatan Goswami says in his Vaiñëava-
toñaëé commentary to this verse—
atra tu håd-rogäpahänät pürvam eva parama-bhakti-präptiù,
tasmät parama-balavad evedaà sädhanam iti bhävaù.
Our normal expectation is that the heart would need to first be cleansed of its impurities
before one could attain the topmost devotion. Since that order is reversed here, it is being
announced to us that hearing or describing the Rasa lila is a supremely powerful spiritual
activity.
Sanatan Prabhu further explains that the words parä bhakti (“topmost devotion”) in this verse
refer to the most exalted prema bhakti, which exists in the Vraja gopis alone.
Vishwanath now takes this train of thought even further, pointing out that even a very
sinful person can perform bhakti and still not be condemned. Krishna’s own words in the Gita
are proof of this:
api cet suduräcäro bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù samyag-vyavasito hi saù
O Arjuna! Even if a most sinful person worships me with undivided commitment, then he
should still be considered a sadhu, because his fundamental intentions are correct. (9.30)
Vishwanath elaborates on this verse as follows in his Särärtha-varñiëé commentary:
Krishna speaks this verse to reveal that his affection for his devotees is natural and
spontaneous, and does not go away even if a devotee commits very sinful acts. Instead of
abandoning such a devotee, Krishna elevates even him.
If one should ask what kinds of devotees are eligible for such treatment, the Lord says,
“One who worships me with undivided commitment” (ananya-bhäk). This means they do
not worship any other gods, nor take shelter of karma, jnana or any other path but bhakti,
nor desire anything other than Krishna. Such a devotee is considered is a sadhu, even if
he habitually engages in violent acts, has illicit sex, or steals.
The word mantavya has an imperative sense, which means that one must consider him
saintly. As this is the Lord’s direct order, non-acceptance of it is offensive. There is hence
no room for doubt as to whether or how one can be a sadhu and yet commit such sinful
acts.
One may ask: “Should we not consider a person a sadhu to the extent that he is doing
bhajan, while considering him a sinner to the extent that he is engaged in sinful acts?”
The emphatic particle eva after sädhuù means that he should not considered a sadhu only
in part, but in all respects. In other words, one should never dwell on his sinfulness.
The reason that he is still to be considered a sadhu is that his fundamental intentions
are correct (samyag vyavasitaù). This means that he thinks, “I will never give up the
exclusive devotion of the Lord, even though I may have to go to hell or take an animal life
for my sinful habits, which I find so difficult to give up.” Since this intention is glorious,
one should recognize him for that alone.
We should not mistakenly think that this Gita verse condones sinful acts in any way; it rather
glorifies exclusive devotion. Since it is generally impossible for evil desires to exist within the
heart of an exclusive devotee (ananya-bhakta), the word api has been used at the beginning of
the verse to underline the very accidental or aberrant nature of such sinful action on the part
of a devotee. Such misadventures may come as the result of the conditioning from a previous
life or from bad association, but sinful tendencies cannot last for long due to Bhakti Devi’s
immense power. The very presence of devotion burns the devotee’s heart in the fire of
repentance and very quickly purifies it. Therefore the Lord proclaims in the Gita’s next verse:
kñipraà bhavati dharmätmä çaçvac-chäntià nigacchati
kaunteya pratijänéhi na me bhaktaù praëaçyati
O son of Kunti! Such a devotee very quickly becomes righteous and attains eternal peace.
Therefore declare loudly that my devotee will never perish. (Gita 9.31)
Those who do not take account of the link between these two verses will misunderstand their
purpose. They thus deliberately commit sinful acts on the strength of the api cet suduräcäro verse,
thinking there is no need to repent for their acts. This is no sign of saintliness, but rather the
grave offense of committing sinful activities on the strength of chanting the Holy Name. One
should know that if one becomes penitent and gives up all sinful activities, constantly engaging
in chanting the names of the Lord, then the Holy Name gradually becomes pleased and lifts him
back to the stage of a sadhu, otherwise not.
By way of contrast, if a jnani commits even a slightly unworthy act, he is condemned and
considered fallen from the stage of gnosis. The Bhagavatam thus says:
yas tv asaàyata-ñaò-vargaù pracaëòendriya-särathiù
jïäna-vairägya-rahitas tridaëòam upajévati
A sannyasi on the path of jnana who has been unable to conquer the six enemies, who is
being driven by the charioteer of the agitated senses, and is devoid of knowledge or
renunciation, has taken the staff of renunciation only as a means of livelihood. (Bhag.
11.18.40)
Though a devotee may commit serious evil acts, he is neither condemned, nor is he forbidden
the practice of devotion. Vishwanath Chakravarti further clarifies this fact with another verse
from the Bhagavatam, spoken by Krishna to Uddhava:
bädhyamäno’pi mad-bhakto viñayair ajitendriyaù
präyaù pragalbhayä bhaktyä viñayair näbhibhüyate
Even though my devotee may be obstructed by the sense objects and unable to control his
senses, he is never completely overwhelmed due to the great power of devotion. (11.14.18)
But Vishwanath goes on to say that even in cases where one’s devotion is not powerful
(pragalbhä), or even where a sinful person has only had superficial contact with devotional
practices (bhakty-äbhäsa), such people are still to be considered devotees. The example is given
of Ajamila, who was taken by the messengers of Lord Vishnu to be a devotee: “Ajamila uttered
the name of the Lord, though he was calling his son’s name out of affection.” On the basis of
this scriptural statement it can be concluded that Ajamila was considered a devotee simply as a
result of his accidentally chanting the name of the Lord, and he is thus glorified by all the
saints and scriptures.
Now it can be concluded that in the practice of karma, jnana, or yoga, certain factors help
in attaining perfection while others become obstacles. For instance, purity of heart is
necessary for perfection in jnana and the presence of lust an obstacle. Any practice that
depends on the help of external factors or is obstructed by obstacles cannot be considered
fully independent. Bhakti is so powerful, however, that even purity of heart is unnecessary,
since chanting and hearing are possible when the heart is impure. Moreover, the existence of
lusty desires does not obstruct the practice of bhakti. The path of devotion is therefore quite
independent of any other path or practice; it is neither nourished nor obstructed by any other
process.

1.12 - Jnana alone never leads to bhakti

Vishwanath Chakravarti has now established that the practices of karma, yoga and jnana are
contingent upon proper practice and avoidance of error. By contrast, bhakti is fully self-
sufficient; nothing can either make it appear or stop its appearance. Some uninformed
persons, without understanding the real essence of the shastras, say that jnana supports or
leads to bhakti. Vishwanath Chakravarti rejects this, giving evidence from the shastra that
establishes the complete independence of bhakti.
kià ca, jïänaika-sädhana-mätratvaà bhakter ity ajïair evocyate, yato jïäna-sädhyän
mokñäd api tasyäù paramotkarña evälocyate, “muktià dadäti karhicit sma na bhakti-yogam”
iti.
“muktänäm api siddhänaà näräyaëa-paräyaëaù
sudurlabhaù praçäntätmä koöiñv api mahä-muëe” ity ädibhyaù.

Only the ignorant say that bhakti can be perfected through the practice of jnana, for the
scriptures clearly establish that bhakti is superior to even mukti, the ultimate goal of
jnana. The Bhagavatam confirms this with many verses, like, “The Lord grants liberation,
but not bhakti” (5.6.18), and, “O great sage! Even amongst millions of successfully
liberated jnanis, you will be lucky to find one peaceful soul who is devoted to Narayan.”
(6.14.5)

Piyusha-kana Vyakhya: Those who claim that jnana nourishes bhakti argue that without prior
intellectual insight into the nature of the individual and supreme soul, it is not possible to be
engaged in devotion. In fact the reverse is true, as will be shown in the following discussion,
which will show why the author considers such people to be ignorant.
The path of jnana defines three categories of knowledge: (1) tat-padärtha (the “that”
principle), (2) tvam-padärtha (the “thou” principle), and (3) the relation between the two.20
1. The tat-padärtha refers to everything that is not the finite consciousness, meaning
ultimately the Absolute Truth, Sri Krishna. It includes the knowledge of his having a form, his
sac-cid-änanda nature, his position of being the Original Personality of Godhead, his being the
Absolute Truth in human form, his quality as the embodiment of all rasas, his infinite beauty
and sweetness, his qualities and pastimes. Knowledge of the Absolute Truth also includes his
compassion, associates, abode, his svarup and maya shaktis.

20. These categories are based on the mahä-väkya of the Vedantists, tat tvam asi (Chändogya Upaniñad, 6.8.7). This means
“Thou (tvam) art (asi) that (tat).” Here “thou” refers to the individual consciousness, and “that” to everything else.
 2. The tvam-padärtha refers to the jiva, or spirit soul. This includes knowledge of the form of
the jiva as a part and parcel (cit-kaëa) of the Absolute Truth, the position of the jiva as
Krishna’s marginal potency (taöastha-çakti), as his separated part (vibhinnäàça), the eternal
nature of jiva as Krishna’s servant, his subordinate independence and minute free will to
either serve the Lord as his eternal servant or to enjoy the senses.
3. The relation between tat- and tvam-padärthas means knowing that the Supreme Truth Sri
Krishna is the master and jiva is his eternal servant. Krishna is all-pervading and the jiva is
minute. Krishna is the master of Maya, but the jiva can be controlled by Maya. Forgetfulness
of Krishna’s lotus feet is the cause of the jiva’s bondage to Maya and innumerable miseries.
One can be freed from all bondage of Maya and attain supreme bliss only by worshipping
Krishna.
Some say that jnana means knowledge of the oneness of Brahman and the jiva. They do not
accept the energies and the form of the Supreme Brahman. According to them, Brahman is
non-personal and without any form; furthermore there being no difference between Brahman
and the jiva. Merging within Brahman or liberation is the ultimate achievement of the jiva.
They consider the minute jiva soul as Brahman and the form of the Supreme Lord as the work
of Maya. They thus commit offense at the feet of Krishna. Knowledge of the oneness of jiva
and Brahman is completely opposed to bhakti. It should thus be always rejected.
Association with sadhus is one of the most important aspects of devotional practice. If a
spiritual aspirant has the good fortune to hear the topics of the Bhagavatam in the association
of sadhus, then knowledge of the three abovementioned categories automatically appears in
his heart. If it were impossible to attain the association of devotees and undertake the
practices of bhakti without first attaining knowledge, then it might be said that jnana leads to
bhakti. In certain cases, jnana does indeed serve some elementary purpose for those taking up
devotional practice, but it is neither considered an integral aspect of bhakti, nor an essential
element for attaining it. This is also stated by Rupa Goswami:
jïäna-vairägyayor bhakti-praveçäyopayogitä
éñat prathamam eveti näìgatvam ucitaà tayoù
yad ubhe citta-käöhinya-hetü präyaù satäà mate
sukumära-svabhäveyaà bhaktis tad-dhetur éritä
Jnana and vairagya may have some slight usefulness in helping one to enter the realm of
devotion as doors to the devotional path [if they do not oppose it and are favorable for its
performance, i.e., as long as the jnana does not mean knowledge of the oneness of the soul
with Brahman, and the renunciation is not dry or unfavorable to bhakti]. They cannot,
however, be considered as a part of devotion, for in the view of the sadhus, both these
practices tend to make the heart very hard. Devotion is tender by nature, and it is this
soft-hearted devotional attitude that leads to the higher realms of bhakti. (brs 1.2.248-249)
Lord Brahma therefore emphasizes the importance of hearing Hari katha from devotees, giving
up all efforts at attaining jnana:
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väì-manobhir
ye präyaço’jita jito’py asi tais tri-lokyäm
O Lord! Though you are unconquerable by anyone in the three worlds, you are
nevertheless conquered by those who have completely given up all effort at attaining
 knowledge of your essence (svarüpa), your divinity (aiçvarya) and your glories
(mähätmya), and wholeheartedly hear your name, form, qualities and pastimes as they
flow spontaneously from the mouths of your devotees. (Bhag. 10.14.3)
Therefore, only the fool says that jnana is a prerequisite for bhakti; wise men do not, for they
know that the shastras tell of bhakti’s superiority over even mukti, which is the ultimate goal
of jnana. In this vein, Vishwanath quotes Shukadeva, who says to Parikshit:
räjan patir gurur alaà bhavatäà yadünäà
daivaà priyaù kulapatiù kva ca kiìkaro vaù
astv evam aìga bhagavän bhajatäà mukundo
muktià dadäti karhicit sma na bhakti-yogam
O King! For all you Pandavas as for the Yadus, Lord Krishna (Mukunda) is master,
teacher, worshipable deity, affectionate friend, and head of the clan. Sometimes he even
acts as your servant or messenger for your clan. In this way he has put himself under the
control of his devotees. The Lord will easily grant liberation, but not prema bhakti. (Bhag.
5.6.18)
The essence of Vishwanath’s Särärtha-darçiné commentary to this shloka is as follows: While
hearing the Bhagavatam, Parikshit Maharaja started feeling cheated since the Lord had not
appeared in his own Puru family line, but in that of the Yadus. The all-knowing Shukadeva
recognized this and, to give his disciple a little comfort, spoke this verse in which he
established the superiority of bhakti over not only mukti, but over Krishna himself.
Shukadeva’s idea is that because the Lord is controlled by devotion, the dynasty where Bhakti
Devi appears is even more praiseworthy than one in which he himself does. Thus, even though
it is true that the Lord did not appear in the Puru family, Bhakti most certainly did. The Lord
was thus as much the protector of the Pandus as he is of the Yadus. He acted as instructor,
worshipable deity, affectionate friend and master to both families. More wonderfully, he
sometimes even served them as a messenger or charioteer.
There is no other means of winning over the Lord other than devotion. Bhakti is thus a very
rare commodity, for the Lord would rather give liberation than prema bhakti—hence his name is
Mukunda. The word karhicit sma na, or “never,” is not used to mean that the Lord never gives
prema bhakti to anybody, but only that he gives it very rarely. In other words, he does not give
prema to those whose hearts are not eager for it. If there is even the slightest trace of desire for
something other than Krishna in the heart of a devotee doing bhajan, the Lord does not give him
prema. Therefore Krishnadas Kaviraj writes,

kåñëa yadi chuöe bhakte bhukti mukti diyä

kabhu prema-bhakti nä dena räkhena lukäiyä
Even though Krishna will run to his devotees to award them sense gratification and even
liberation, he will not give them prema bhakti that easily, prefering to keep it hidden. (cc
1.8.18)
Krishna simply cannot give pure devotion to someone who still harbors a desire for sense
enjoyment or liberation, so he keeps it hidden away like an affectionate mother keeps sweets
hidden from her sick child, waiting until he is cured before she gives them. But this does not
mean that Krishna has no desire to give prema bhakti to his devotees. Elsewhere in the
Chaitanya-caritämåta, Mahaprabhu instructs Sanatan Goswami with the following words,
anya-kämé yadi kare kåñëera bhajana
 nä mägiteha kåñëa täre dena sva-caraëa
If someone engages in devotional service while harboring selfish desires, the Lord still
gives him shelter at his lotus feet, even though it was not asked for. (cc 2.22.37)
Some people think that the reason the Lord does not like to give out prema bhakti is that if he
does, he comes under the control of his devotee. So he prefers to give them bhukti or mukti
just to remain free. But it is a mistake to think that Krishna feels it painful to be under the
control of his devotees. In fact, Krishna gets more joy from prema bhakti, which is a function
of his pleasure-giving potency, than he does from his own essential being. Thus he desires to be
controlled by his devotees Since it is an extremely blissful state for him. Far from feeling any
discomfort at being under the control of his devotees, he derives great pleasure from it. Why
then would he wish to avoid it? This is the position of the bhakti shastra.
Vishwanath Chakravarti now establishes that the devotee of the personal God is superior to
any liberated soul. In the Bhagavatam, Maharaj Parikshit tells Sri Shuka Muni—
muktänäm api siddhänäà näräyaëa-paräyaëaù
sudurlabhaù praçäntätmä koöiñv api mahä-mune
O great sage! Even amongst millions of successfully liberated jnanis, you will be lucky to
find a peaceful soul who is devoted to Narayan. (Bhag. 6.14.5)
In his commentary to this verse, Jiva Goswami states:
muktänäà präkåta-çaréra-sthatve’pi tad-abhimäna-çünyänäm. siddhänäà präpta-
sälokyädénäà ca koöiñv api madhye näräyaëa-sevä-mäträkäìkñé sudurlabhaù. praçäntätmä
sarvopadrava-rahitaù.
In this verse, “liberated” refers to persons who still have their material bodies but are
completely free from any attachment to them (jévan-mukta). Siddhas are those who have
achieved one of the five different kinds of permanent liberated state, like sälokya.
Nevertheless, it is difficult to find anyone amongst even millions of such jivan-muktas or
siddhas who desires nothing other than to serve Lord Narayan. Such a person is a truly
peaceful soul, untouched by any disturbance.
Though one may attain the jivan-mukta stage, he still has to wait until his prarabdha is
completely destroyed to attain the liberation of merging into the non-personal Brahman
(brahma-säyujya). Mere knowledge of Brahman is unable to completely destroy prarabdha.
Brahma jnana means the ability to discriminate between matter and spirit. This purifies the
heart and one attains knowledge of the oneness of Brahman and the jiva, resulting in the
merging of the jiva into Brahman. The Brahmavadis do not meditate on any specific form or
activities of the Lord while practicing Brahma jnana. Therefore the spiritual energy of the
Supreme Lord, which can destroy all their prarabdha, will not manifest in their bodies. Though
heaps of accumulated fruits of karma are destroyed by Brahma jnana, one still has to wait for
his prarabdha to be destroyed before he can attain brahma-säyujya.21 Although a jivan-mukta
still inhibits his body, he does not identify with it at all.
The word siddhänäm in this verse refers to those who have attained mukti. However, even
amongst many millions of liberated and perfected souls, it is still difficult to find a single
devotee of Narayan who has no desire for anything other than the Lord’s service and who is
free from all disturbances (praçäntätmä). One may then ask, what disturbances could possibly
affect the liberated (jivan-mukta) or perfected beings (siddhas)? But the shastra says,

21. See text 2.3.

 jévan-muktä api punar bandhanaà yänti karmabhiù
yady acintya-mahä-çaktau bhagavaty aparädhinaù
Even those who are liberated in this life can once again revert to the state of bondage if
they commit offenses to the Supreme Lord, whose great power is inconceivable. 22
Thus Sriman Mahaprabhu instructed Rupa Goswami,
kåñëa bhakta—niñkäma, ata eva çänta
bhukti-mukti-siddhi-kämé—sakali açänta
Only the devotees of the Lord are peaceful, for they are truly desireless. All others desire
material enjoyment, liberation, or mystic powers, so they are not peaceful. (cc 2.19.149)
Persons who have already attained the bliss of non-personal Brahman give up the path of
jnana as soon as they get even the slightest taste of bhakti. Thus they commence Hari bhajan:
brahmänanda haite pürëänanda lélä-rasa
brahma-jïäni äkarñiyä kare ätma-vaça
The transcendental pastimes of Krishna are full of bliss and superior to the bliss of non-
personal Brahman. They consequently capture the minds of the Brahma jnanis and
completely enchant them. (cc 2.17.137)
Only those persons who have not relished even the slightest taste of bhakti are attracted by
the bliss of the non-personal Brahman. Rupa Goswami writes,
åddhä siddhi-vraja-vijayitä satya-dharmä samädhir
brahmänando gurur api camatkärayaty eva tävat
yävat premnäà madhu-ripu-vaçékära-siddhauñadhénäà
gandho’py antaù-karaëa-saraëé-pänthatäà na prayäti
The opulences of perfection in mystic yoga, the perfection of righteous qualities like
truthfulness, samadhi and the bliss of Brahman realization, all seem wonderful to a person
for only as long as the scent of prema, that most powerful medicinal herb for captivating
Krishna, has not found the way into one’s heart. (Lalita-mädhava 5.6)
The conclusion is that bhaktas are millions of times superior to so-called liberated souls.
Devotees are thus at the pinnacle of the spiritual hierarchy, as Sriman Mahaprabhu said in his
instructions to Sri Rupa Goswami:
ei to brahmäëòa bhori ananta jéva-gaëa
cauräçé lakña yonéte koroye bhramaëa
tära madhye sthävara jaìgama dui bheda
jaìgame tiryak-jala-sthala-cara-vibheda
tära madhye manuñya jäti ati alpatara
tära madhye mleccha pulinda bauddha çabara
veda-niñöha madhye ardheka veda-mukhe mäne
veda niñiddha päpa kore dharma nähi gaëe

22. This verse is quoted by Sanatan Goswami in Vaiñëava-toñaëé to 10.2.32, saying he found it in Vasana’s commentary,
where it is attributed to a text called Bhagavat-pariçiñöam.
 dharmäcärigaëa madhye bahuta karma niñöha
koöi karma-niñöha madhye eka jïäné çreñöha
koöi jïäni madhye hoy eka jana mukta
koöi mukta madhye durlabha eka kåñëa bhakta
In this universe there are an infinite number of living entities going through the cycle of
life in 8,400,000 different species. These species can be divided into two categories: the
mobile and stationary. The mobile creatues include birds, aquatics, and animals. The human
species are also included this category, but the humans are much fewer in number. Humans
include various uncivilized tribes, like Mlecchas, Pulindas, Buddhists and Shabaras. The
civilized human beings are those who follow Vedic principles, but almost half of them
simply give lip service to dharma and commit sins forbidden in the Vedas. Those that do
follow the Vedic dharma are usually attached to fruitive activities. They are called karmis.
Of millions of such karmis, a single jnani may stand out as supermost among them. Among
millions of such jnanis, one may be actually liberated, and even amongst millions of
liberated persons, one devotee of Krishna is hard to find. (cc 2.19.138, 144-148)

1.13 - Bhakti sometimes accepts

a position of service to jnana

Our revered author has now firmly established the independence and supreme power of
bhakti. Some may nevertheless wonder about certain scriptural texts that place jnana above
bhakti as a means for attaining God.
indram eva pradhänékåtya svayaà guëébhavatopendreëa taà sarvathä puñëatä sva-
kåpälutvam eva yathäbhijïa-janeñu pratyäyate, na tu sväpakarñaù. tathaiva jïänaà
puñëantyäs tat-tat-prakaraëa-väkyeñu tasyä bhakter anugraha eva sudhébhir anugamyata
iti.
When the Lord appeared as Vamana, or Upendra, he accepted a position of subordination
to Indra, who was his older brother, and served him in every way. The wise have
understood that this was a manifestation of compassion rather than of inferiority.
Similarly, in texts where jnana is described as the supreme path, bhakti is said to serve and
support the cultivation of knowledge. The wise, however, know that this role is accepted
by Bhakti Devi out of her compassion.

Piyusha-kana Vyakhya: Some jnanis know that they cannot achieve perfection in their chosen
path without the help of bhakti, 23 nevertheless, for them the goals of jnana predominate over
those of bhakti. In other words, bhakti only plays a subordinate role for them, assisting the
jnana sadhaka in attaining his coveted object of liberation. For such persons, jnana is the main
practice and bhakti only secondary. This raises doubt about bhakti’s complete independence.
The Bhagavatam defines this bhakti of the jnanis as sattviki bhakti, or bhakti in the mode of
goodness. If bhakti is within the material modes, how can it be called transcendental? These
questions are resolved in this section by means of an example.

23. bhakti vinä kono sädhana dite näre phala (cc 2.24.87).
 Krishna’s appearance as Vamana Deva or Upendra is described in the eighth canto of the
Bhagavatam. Krishna is the fully independent Personality of Godhead, yet he appeared as
Indra’s younger brother to serve his interests. When he begged three paces of land from Bali
Maharaja, he measured the entire surface of the earth with his first step, all the higher planets
with his second, and then with his third step, he sent Bali to the lower realms of Patalaloka.
Having thus recuperated the heavenly realms from Bali, Vamana turned them over to his older
brother. In this way, he always showed respect to Indra and protected him. Nevertheless, the
wise understand that Vamana’s giving respect to Indra and maintaining him was nothing other
than a demonstration of his mercy. This reveals his true greatness, and not a real position of
subordination. For, just as an individual jiva realizes his full potential by elevating himself
towards greatness through sadhana, Krishna realizes his fullness as the Supreme Person through
diminishing himself by descending the ladder of mercy.
As a manifestation of the internal energy of the Lord, Bhakti Devi has a similarly merciful
nature. Whatever kind of realization of the Supreme one seeks—personal or impersonal—one is
dependent on bhakti. Krishna says, “One can only have a direct experience of me through
bhakti” (bhaktyä mäm abhijänäti, Gita 18.55), and “I can only be grasped through bhakti”
(bhaktyäham ekayä-grähyaù, Bhag. 11.14.21). Statements like these show that bhakti alone can
give realization of any form of the Supreme Lord. Practice of jnana without bhakti leads to
trouble and nothing else. The wisest jnanis thus engage in devotion to the personal form of God
along with their cultivation of understanding the non-personal Brahman. Jnanis attain the
perfection of their goal through bhakti’s mercy, even if it comes casually and in minute
quantities, and even if they see it as only a secondary practice. For such people, bhakti is
subordinated to jnana and is used only to serve this end of becoming liberated.
Vishwanath here compares bhakti’s relation to jnana with Upendra’s relation to Indra.
Upendra voluntarily accepted a subordinate position and gave all honors to Indra, without
revealing his independent power. Similarly, Bhakti Devi sometimes mercifully accepts an
inferior position in relation to jnana and, without manifesting her independent power, serves
the goals of jnana, helping the jnanis to attain the knowledge of oneness with Brahman and
the liberation they seek. It is comparable to the way in which Upendra cheated Bali in order
to give Indra his kingdom back. Though merciful Bhakti Devi is completely beyond the three
modes of nature, she still accepts the sattva guna by her own sweet will to give liberation to
the jnanis. Such bhakti is therefore called sattviki bhakti.
The Absolute Truth has two manifestations, sa-viçeña, his personal form as Bhagavan, and
nirviçeña, the all pervading ground of being, the non-personal Brahman, or effulgence of the
personal Lord. Since the non-personal manifestation of the Absolute Truth is also beyond
Maya, one may well ask why bhakti has to accept the sattva guna, which is material in nature,
to give the realization of the non-personal Brahman. Can bhakti in its nirguna form not give
that realization?
The answer is that bhakti is an eternal energy of the Lord. Energy means the capacity to do
work. The specific power of the Lord by which he reveals himself in his full splendor to others
is called bhakti. Nirguna bhakti reveals the personal form of the Lord and his energies to
unmotivated (niñkäma) or transcendental (guëätéta) devotees. The hearts of the jnanis,
however, are full of desire for mukti, which means they are motivated (sa-käma) or endowed
with mundane qualities (sa-guëa). Unless the heart becomes pure and free from all desires
except for the Lord, Bhakti Devi cannot manifest her nirguna form. The hearts of the jnanis
are pierced with yearning for liberation, which is a personal desire. Therefore Bhakti Devi
fulfills this desire through the material mode of goodness. There is no other way of
accomplishing this.
 The mode of goodness illuminates, the mode of passion colors, and the mode of darkness
covers. Although the mode of goodness itself cannot reveal transcendence, it can at least give
us some idea of what it is. The following example is given: Three robbers mug and ransack an
innocent traveller on a forest path. The first thief says, “We must kill him, or he will blow the
whistle on us!” The second says, “There is no need to kill him. Let’s just tie him to this tree
and leave!” The third thief says, “No, we need neither tie nor kill him. He has lost his way.
Let us take him out of the forest and show him the way back to the inhabited world.” In this
way the modes of goodness, passion and darkness respectively bind the conditioned souls. The
mode of darkness covers the soul with sinful desires and makes him suffer birth and death in
different species of life; the mode of passion colors the heart of the conditioned soul with
desires for fruitive activities and makes him attached; while the mode of goodness brings light
and helps the conditioned soul find the Absolute Truth.
Bhakti Devi mercifully has to accept the sattva guna in order to help the jnanis fulfill their
desire for realization of Brahman. She thus voluntarily accepts an apparently inferior position
to jnana, and with the help of sattva guna bestows upon the jnanis the non-personal
realization of the Absolute Truth they seek. Blessed is Bhakti Devi’s compassion!

1.14 - Conclusion: The fruit of bhakti is bhakti

The author concludes the first chapter, in which he has shown from scriptures like the
Bhagavatam that bhakti is independent and self-manifesting.
“bhaktyä saïjatayä bhaktyä” iti bhakteù phalaà prema-rüpä saiveti svayaà puruñärtha-
mauli-rüpatvaà tasyäù. tad evaà bhagavata iva svarüpa-bhütäyä mahä-çakteù sarva-
vyäpakatvaà sarva-vaçékäritvaà sarva-saïjévakatvaà sarvotkarña-parama-svätantryaà sva-
prakäçatvaà ca kiïcid uööaìkitam. tad api täà vinä anyatra pravåttau prekñävattvasyäbhäva
iti kià vaktavyam. naratvasyäpi “ko vai na seveta vinä naretaram” 24 ity ädibhir avagamo
dåñöaù.
The text “Bhakti is the cause of bhakti” (11.3.31) teaches us that the fruit of bhakti in
practice is bhakti in love for Krishna, showing that bhakti itself is the crest-jewel of all
human goals.
We have thus described to some extent how bhakti, this great manifestation of
Krishna’s essential potency, is all-pervading, all-enchanting, all-enlivening,
superexcellent, most independent, and self-manifesting, just like the Lord. If one takes to
any path other than bhakti, then what can be said other than he is lacking in vision? He
cannot even be fully considered a human being, for the shastras say, “Who but a less-than-
human would refuse to serve the Lord?”

Piyusha-kana Vyakhya: Previously it was said that by the mercy of a fully independent great
soul, an ordinary being can attain bhakti. The cause of that mercy is the bhakti residing within
the heart of that great soul. Since his mercy cannot appear without bhakti, the conclusion is
that bhakti is the cause of bhakti. This reveals its completely independent and self-manifesting
nature. Vishwanath cites once again the words of Prabuddha, one of the nine Yogendras, to
Maharaja Nimi,25
24. This line also appears to be a hybrid, ko vai na seveta appears in 5.18.11, vinä naretaram in 3.13.51.

25. Already quoted above in section 1.8.

 smarantaù smärayantaç ca mitho’ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum
The devotees associate with one another by remembering Krishna together and reminding
each other of him. In this way they help to purify each other of sin. Practicing devotion in
this way, they attain devotion in divine love, prema, which fills their bodies with ecstatic
reactions. (Bhag. 11.3.31)
In karma, jnana, and yoga, the means or sadhana and the end, or sädhya, are different. Karmis
practice sacrifice in order to attain heavenly bliss. Jnanis practice different types of self-control,
meditation and so on, in order to attain brahma-säyujya, or merging into non-personal Brahman;
yogis take up the eightfold practice of yama (rules), niyama (regulations), äsana (sitting postures),
präëäyäma (breath control) and so on, in order to attain paramätmä-säyujya, or merging into the
Supersoul. In all these cases, as they proceed towards the stage of perfection, their practices are
reduced accordingly. Finally at the stage of perfection, they stop all practice and become absorbed
in relishing the fruits of their respective paths. Hence we can easily understand that for them
there is a difference between the means and the goal.
On the devotional path, however, sadhana is only the immature stage of bhakti, while bhava
and prema are its mature stages. Each stage of bhakti’s development is the cause of the
subsequent stage. Thus, as a devotee proceeds towards prema bhakti, his devotional practices
increase rather than decrease. On the stage of sadhana bhakti, the bliss that a devotee enjoys
is still meager, whereas on the stages of bhava and prema it is very intense. Narottam Thakur
states this in the following way,
päkile se prema bhakti, apakve sädhana réti,
bhakti-lakñaëa tattva-sära
The characteristic of pure devotion is that in its immature stage it is known as sadhana
bhakti, while in its mature state it is known as prema bhakti. (Prema-bhakti-candrikä)
An unripe mango is sour, while a ripe one is very sweet and tasty. In the same way, prema
gradually increases to its advanced stages, namely affection (sneha), crooked behavior out of
deep love (mäna), deep affection (praëaya), attachment (räga), deep attachment (anuräga),
and finally mahäbhäva, supreme ecstasy. These are the highly advanced stages of prema, or its
culmination. No one should consider these culminating stages to be like the ones taught by the
Sankhya philosophers, who point out that as soon as milk becomes yoghurt it cannot become
milk anymore, and when yoghurt is transformed into ghee, it cannot turn back into yoghurt
anymore. As prema develops into these higher stages, it incorporates all the characteristics of
the former states without losing anything. These higher stages of prema are concentrated
states of emotion in which the realization of the Lord’s sweetness increases more and more.
The most exalted state of prema is mahabhava, which exists only in the Vraja gopis. In this
special age of Kali, by Mahaprabhu’s mercy, ordinary people who take shelter of his lotus feet
are fortunate enough to relish that exalted state of prema by following in the footsteps of the
gopis.
Vishwanath proclaims that bhakti is the crest jewel of all the goals of human life
(puruñärthas). Though desirable objects differ according to different individuals, everyone’s
main goal is to find bliss. Bhakti, which arises from the Lord’s pleasure potency, submerges the
jiva in the ocean of divine nectar. Even the bliss of oneness with Brahman is negligible in
comparison to that nectar, what to speak of the pleasures of material heavens.
Bhakti Devi, the great and innate energy of the Lord, is all-pervading like the Lord. She
thus exists everywhere in the infinite mundane universes, the eternal transcendendal
Vaikuntha worlds, and in Goloka Dham. Anyone can do Hari bhajan in any place, time, or
circumstance. Bhakti, like the Lord, has the nature of captivating all. Even liberated souls
are attracted to bhakti: muktä api lélayä vigrahaà kåtvä bhagavantaà bhajante—“Even those
who are liberated desire to accept a spiritual body and worship the Lord.” What then to
speak of others?
Vishwanath has also described in this chapter how karma, jnana, and yoga are unable to give
their respective fruits without the help of bhakti; bhakti gives life to these other practices.
Above all, the independent and self-manifesting nature of bhakti has also been repeatedly
described. Nevertheless, Vishwanath concludes by saying, “Bhakti is an infinite ocean of
qualities. I have only been able to mention some of them.” Mahaprabhu similarly tells Rupa
Goswami,
pärävära-çünya gambhéra-rasa-sindhu
tomä cäkhäite tära kohi eka bindu
This ocean of nectar is extremely deep and no one can estimate its length and breadth.
Though what I have spoken is a mere drop from that ocean, it is enough that you can get a
taste of it. (cc 2.19.137)
The glories of bhakti are so wonderful and unparalleled that every living entity should desire
to attain it and nothing else. Those whose ultimate goal is not bhakti have either not read the
most genuine texts or their intelligence has not ripened. Their discriminative powers have not
developed and so their vision is restricted. Moreover, they have not developed their humanity
fully, and can even be condemned as nothing more than animals in human shape. This is not
just the personal opinion of the author, but can be proved from the shastras, “Who but a less-
than-human would object to serving the Lord?” (ko vai na seveta vinä naretaram, Bhag. 5.18.11)
The Bhagavatam also condemns those who resist serving the Lord as dumb animals
elsewhere. Shaunaka Rishi says,
taravah kià na jévanti bhasträù kià na çvasanty uta
na khädanti na mehanti kià gräme paçavo’pare
çva-viò-varähoñöra-kharaiù saàstutaù puruñaù paçuù
na yat-karëa-pathopeto jätu näma gadägrajaù
Do trees not live? Do the blacksmith’s bellows not breathe? Do the animals all around us
not eat and discharge semen? Those who never listen to the name of the Lord, the elder
brother of Gada, are like animals, and only praised by men who, like them, resemble hogs,
dogs, camels, and asses. (Bhag. 2.3.18-19)
The lives of those who do not worship the Lord are useless, though they may possess a human
body. Some may argue that the success of life is measured by their ability to survive, that they
are breathing, eating, mating, and so on. To this one may answer: “Do the trees not also
survive? A tree can survive much longer than a human being. If survival alone made one’s life
a success, then trees are far superior to humans. And they do not even breathe! In that
respect, the bellows of a blacksmith may be considered more successful than humans, since
they can inhale and exhale a greater quantity of air than any human.”
One may then argue that the bellows of a blacksmith do not eat or reproduce like human
beings. To this, Shaunaka answers, “Do the cows, buffaloes, goats, dogs, hogs, camels, asses and
other farm animals not eat and mate?” Sri Jiva Goswami comments on “other animals”
(paçavo’pare) as follows: “By using the words ‘other animals,’ Shaunaka indicates that he
considers those who are averse to Hari bhajan to be nothing more than animals in human
shape” (tam api naräkäraà paçuà matväha apara iti).
 Again, someone might say that surely the highly educated, the leaders of society, those who
are held in high esteem, should be counted as human beings even if they happen not to
worship the Lord. But what is the use of being admired by non-devotees who are themselves
like animals, and into whose ears the Lord’s name never enters? They are like dogs
unnecessarily quarrelling, hogs eating stool, camels eating thorns, and asses carrying great
loads while being kicked by their mate. Jiva Goswami gives the following comment on this
shloka:
çvädi-tulyais tat-parikaraiù samyak stuto’py asau puruñaù paçus
teñäm eva madhye çreñöhaç cet tarhi mahä-paçur evety arthaù.
Those who are praised by others who are like animals are themselves nothing more than
animals. If they are the best amongst these animals, that only makes them great beasts,
nothing more. (Krama-sandarbha to Bhag. 2.3.19)
Those who are averse to Hari bhajan are deeply attached to sense gratification. Giving up the
nectar of Hari katha, they are absorbed in useless talk like dogs barking without any purpose,
and in relishing the stool of material enjoyments like pigs. They have given up the sweet
mango leaves of bhakti and chew only the thorns of material desire like camels. Like asses,
they haplessly carry the burdens of their material responsibilities, constantly being kicked by
their wives. Such beast-like men will only praise someone who is like them, superior only in
these beast-like characteristics. One who understands the real purpose of human life, however,
will accept the path of devotion. Of this there is no doubt.
 The second shower of nectar

- devotional

activities -
2.1 - The limits of
the Madhurya-kadambini’s subject matter

In the first chapter of this Mädhurya-kädambiné, Srila Vishwanath Chakravarti has established
bhakti’s supreme position. Now he will describe the bhakti angas, the various limbs or
elements that go into the practice of devotion. Before undertaking this discussion, however, he
specifically states that the realm of metaphysics is outside the scope of this text.

athätra mädhurya-kädambinyäà dvaitädvaita-väda-vivädayor näva-käço labhanta iti kaiçcid

apekñaëéyäç ced aiçvarya-kädambinyäà dåç-yatäà näma.
We have not taken up the discussion of the differences between the dualistic and monistic
philosophies (dvaitädvaita-väda) in this Mädhurya-kädambiné. Those wishing to delve into
this subject should study the Aiçvarya-kädambiné.

Piyusha-kana Vyakhya: The name of this book is Mädhurya-kädambiné, which means a cloud
bank showering the sweet nectar of Sri Krishna and his devotion. So, although Vishwanath
recognizes that every devotee should have a clear understanding of the simultaneous oneness
and difference between God, the world and the individual living beings, he does not feel it
necessary to discuss these matters here. The main purpose of this book is to describe the
various stages in the development of bhakti. Vishwanath therefore sends those wishing to
know more about these philosophical questions to another of his works, namely Aiçvarya-
kädambiné.
From the above, it is clear that Vishwanath wrote a book named Aiçvarya-kädambiné, but
unfortunately it seems that this book has been lost. Baladeva Vidyabhushan, who studied the
Bhagavatam under Vishwanath, also wrote a work with this title, which contains 137 verses in
seven chapters (or “showers”). Baladeva’s work does not, however, discuss the dvaitädvaita-
väda, but describes (1) the Lord’s tripäda-vibhüti, i.e., the spiritual world and his various forms
therein, (2) the Lord’s eka-päda-vibhüti, i.e., the mundane creation and his descent into it in
the form of the puruñävatäras, etc., (3) the family lineages of Sri Vasudeva and Nanda, (4) Sri
Nanda’s capital city, (5) Lord Sri Krishna’s birth festival, (6) his childhood and other pastimes,
up to his going to Mathura and Dvaraka, (7) and finally Krishna’s ultimate return from
Dvaraka to Vraja. It is clear, then, that since the subject matter is entirely different, this is not
the same Aiçvarya-kädambiné refered to here by our author.

2.2 - The birth of the bhakti creeper

In the first chapter of this book, Srila Vishwanath Chakravarti Thakur established the
independent and self-manifest nature of bhakti through logical arguments and scriptural
evidence. Now, in the second chapter, he will begin his outline of the gradual evolution of
devotional life, or sadhana bhakti, based on the metaphor of a plant, the vine of devotion. In
this first section, he begins by describing the sprouting of this creeper in the devotee’s heart,
its characteristics, and its different types. 26
idänéà karaëa-kedärikäsu prädurbhavantyäs tasyä eva bhakter jïäna-karmädy-amiçritatvena
çuddhäyäù kalpa-vallyä api nirastänya-phaläbhisandhitayaiva dhåta-vratair madhu-vratair iva
bhavya-janair äçriyamäëäyäù sva-viñayaikänukülya-müla-präëäyäù sva-sparçena sparça-
maëir iva karaëa-våttér api präkåtatva-lohatäà çanais tyäjayitvä, cinmayatva-çuddha-
jämbunadatäà präpayantyäù kandalé-bhävänte samudgacchantyäù sädhanäbhikhye dve patrike
vivriyete.
tayoù prathamä kleçaghné dvitéyä çubhadeti. dvayor api tayor antas tu lobha-pravartakatva-
lakñaëa-caikkaëyena “yeñäm ahaà priya ätmä sutaç ca” ity ädi çuddha-sambandha-
snigdhatayä ca präptotkarñe deçe räga-nämno räjïa evädhikäraù. bahis tu “tasmäd bhärata
sarvätmä” ity ädi çästra-pravartakatva-lakñaëa-päruñyäbhäsena priyädi-çuddhäçuddhäbhävät
svata evätisnigdhatänudayena pürvataù kiïcid apakåñöe deçe vaidha-nämno’parasya räjïaù.
kleça-ghnatva-çubhadatväbhyäà tu präyas tayor na ko’pi viçeñaù.

Unalloyed devotion unmixed with jnana, karma and other practices can be compared to
a wish-fulfilling creeper appearing in the field of the senses. It is the shelter of aspiring
devotees, who like bees desiring to taste only nectar have vowed to give up everything
except Bhagavan and bhakti. The life-giving root of this creeper is the favorable loving
service of the Lord. Like a touchstone transforms iron into gold, the touch of these
roots transforms the earth of the senses from matter into spirit. Gradually, the creeper
of devotion begins to sprout and two leaves, named sadhana bhakti, unfold.
The first leaf is called kleçaghné, “destroyer of material sufferings,” and the second is
called çubhadä, “giver of all auspiciousness.”
The inner surface of both leaves is the domain of the king called Raga, or spontaneous
devotion. It is very shiny, the sign of its being born out of lobha, or inner hankering. It is
superior due to its smoothness, resulting from the establishment of a pure affectionate
relation with the Lord as described in the Bhagavatam, “Those who see me as their
beloved, relative, or son, etc.” (3.25.38) The outer surface of the leaves is ruled by
another king known as Vidhi, or regulative devotion. It is slightly rough in nature, the
sign of its being born from scriptural injunctions such as, “Therefore, persons desiring
fearlessness should worship the Lord” (2.1.5). It is somewhat inferior and lacks the
smoothness of the pure affectionate relation with the Lord. However, the symptoms of
kleçaghné and çubhadä appear with practically no difference on either the vidhi or raga
sides.

26. The six benefits or powers of bhakti are given in Bhakti-rasämåta-sindhu, 1.1.17: kleça-ghné çubhadä mokña-laghutä-kåt
sudurlabhä. sändränanda-viçeñätmä çré-kåñëäkarñiëé ca sä. It is in his commentary to this verse that Vishwanath first states
that the first two qualities manifest with sadhana bhakti, the second pair with bhava bhakti, and the third with prema: tatra
sädhana-bhaktiù kleçaghné-rüpä çubhadä-rüpä ca. bhäva-bhaktir mokña-laghutä-kåd-rüpä sudurlabhä-rüpä ca. sädhya-
prema-bhaktiù sändränanda-viçeñätmä-rüpä çré-kåñëäkarñiëé-rüpä cety agre vyaktékariñyatéti. väyv-ädi-bhüta-
catuñöayavat tatra tatra tat-tad-antarbhäva iti.
Piyusha-kana Vyakhya: Devotion free from any desire beside Krishna and unmixed with
karma, jnana, is said to be pure. In order to make the qualities, performance, and gradual
progression of pure devotion easily understandable, the author compares it to a wish-fulfilling
creeper, or kalpa-latä. Just as a wish-fulfilling creeper will grow only in the most fertile land,
this creeper of devotion appears in the ground of the senses of a devotee who has no other
desires.
Since no plant grows without first having been a seed, one may ask what is the seed of this
bhakti creeper? Sri Chaitanya Mahaprabhu told Rupa Goswami in Varanasi:
brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-lata-béja
mäli hoiyä kare sei béja äropaëa
çravaëa-kértana-jale koroye secana
While wandering throughout the universe, a fortunate living entity receives the seed of
the bhakti creeper by the causeless mercy of guru and Krishna. Then, taking on the
gardener’s role, he plants the seed and waters it with the acts of hearing and chanting
about Krishna. (cc 2.19.151-2)
Souls averse to serving Krishna wander through the universe in various species of life until
they receive the good fortune derived from a devotee’s causeless mercy. This results in their
receiving the seed of devotion from Krishna and the spiritual master.
Though Sriman Mahaprabhu here mentions the seed of the vine of devotion, he does not
specify what it is. However, Jiva Goswami has given an answer to this question in his Laghu-
toñaëé commentary to the Bhagavatam 10.51.3527: “Through the association of sadhus, the
intention or desire to engage in Krishna bhajan awakens” (sat-saìgamena raty-aìkura-rüpaiva
matir jäyata iti). This intention is called mati and is the seed of the bhakti creeper.
That seed, when planted in the field of the devotee’s senses and watered with devotional
practices like hearing and chanting, sprouts and becomes the creeper of devotion. It roots are
the favorable service to the Lord; in other words, bhakti’s very life-force is the giving of
pleasure to Sri Krishna. In the course of defining the characteristics of love of God (préti),
Srila Jiva Goswami writes:
tathä viñayänukülyätmakas tad-änukülyänugata-tat-spåhä-
tad-anubhava-hetukolläsa-maya-jïäna-viçeñaù priyatä.
Priyatä is taken to mean a state of consciousness (ulläsa-maya-jïäna-viçeñaù) that is made
up of a favorable attitude toward its object (viñayänukülyätmakaù), and which is made
particularly joyful due to the hope of attaining this object (tat-spåhä), as well as from
experiencing it (tad-anubhava). (Préti-sandarbha 61)
In other words, devotion or love for Krishna means acting favorably toward him, or seeking his
pleasure. Following this, the wish to attain Krishna’s association awakens in the devotee.
Then, as a consequence of this desire, the devotee experiences the object of his devotion. The
combination of these three elements produces a uniquely joyful state of consciousness that is
known as priyatä or bhagavat-préti.

27. “O infallible Lord! When the time has come for someone wandering throughout the universes to be finished with his
material existence, he comes into contact with devotees. Only as a result of such associaton with devotees can one develop an
attraction for you, the lord of the universe and refuge of the saints.”
 The purport of this passage is as follows: The pure devotion that gives rise to prema has
three postures. The first of these is the desire to give pleasure to Krishna, or the object of
devotion, which is the essence or life of bhakti. In other words, a devotee seeks nothing other
than service to Krishna, by which is meant the effort to bring him pleasure.
Now this gives rise to a question: does a devotee then not wish to attain Krishna? In answer
to this, Jiva names bhakti’s second position: the desire to attain Krishna does indeed appear in
the devotee’s heart, but only to give pleasure to the Lord, and not to the devotee himself.
One may then object: if the devotee does not seek bliss, he will not attain it; and since bliss
is the goal of human life, bhakti cannot be called a puruñärtha. The response to this objection
is given in priti’s third aspect. Even though a devotee does not seek his own happiness,
through serving Krishna’s lotus feet, he experiences the Lord’s sweetness, and thus attains a
spontaneous, incomparable bliss, for Krishna is the personification of joy. All this takes place
as a result of bhagavat-préti, or prema bhakti.
As bees always take shelter of a creeper to relish nectar, so too the devotees, having no
desire except service to Krishna, constantly take shelter of the bhakti-latä.
One may ask how bhakti is manifest in the material senses of a devotee, since it is a
particular function of the svarüpa-çakti, self-illuminating, and completely different from
matter. Vishwanath answers that just as the philosopher’s stone converts base metals into gold
by its mere touch, so does bhakti convert the material senses into pure, spiritual ones. This
miraculous process begins immediately after one takes shelter of a genuine guru. As a devotee
engages himself in hearing, chanting and other items of bhajan, bhakti, which is
transcendental and self-manifest like the Lord himself, appears in the material senses and
gradually spiritualizes them, just as an iron bar put into fire attains the quality of fire. At the
stage of bhava, the internal senses, mind, intelligence and subconscious all become fully
spiritual. At the stage of prema, the transformation is complete and the gross material body
itself becomes entirely spiritual. Sanatan Goswami describes this in Båhad-bhägavatämåta:
kåñëa-bhakti-sudhä-pänäd deha-daihika-vismåteù
teñäà bhautika-dehe’pi sac-cid-änanda-rüpatä
Having entirely forgotten their bodies and their bodily affairs by drinking the nectar of
devotion to Krishna, the devotees’ material bodies are converted into spiritual ones.
(1.3.61)
Sriman Mahaprabhu similarly says in Chaitanya-caritämåta:
prabhu kahe—vaiñëava-deha präkåta kabhu noy
apräkåta deha bhaktera cid-änanda-moy
dikñä-käle bhakta kore ätma-samarpaëa
sei-kale kåñëa täre kore ätma-sama
sei deha kore tära cid-änanda-moy
apräkåta-dehe täìra caraëa bhajoy
The body of a devotee is never material. It is transcendental, full of spiritual bliss. When a
devotee surrenders to the spiritual master at the time of taking initiation, Krishna makes
him equal to himself. He transforms the devotee’s body into spiritual substance so that the
devotee can worships him with spiritualized senses. (cc 3.4.191-193)
Next, Vishwanath describes the first two leaves that appear on the vine of devotion as it
grows. Through the grace of a mahat or great Vaishnava, one receives the seed of the wish-
yielding vine of devotion in the form of the desire to worship Krishna. The aspiring devotee
then plants this seed in his heart and sprinkles it with the water of hearing and chanting, so
that it swiftly sprouts. Before long, it yields two leaves produced of devotional practice or
sadhana. The first of these is called kleça-ghné (“destroying misery”) and the second, çubhadä
(“bestowing auspiciousness”).
Just as the inner surface of a leaf is normally quite smooth and its external surface somewhat
rougher,28 sadhana bhakti is also of two types: raga (or raganuga) bhakti, which arises out of
intense hankering, is very smooth and beautiful; and vidhi bhakti, which is somewhat rougher,
arising as it does out of the directives of the scriptures. Vishwanath has given this example to
make it more easily understandable that there is no difference between the object and its
attributes, and that thus both raganuga bhakti and vidhi bhakti have destroying distress and
bestowing auspiciousness as their inherent qualities.
Vidhi bhakti, which has scriptural injunctions as its root cause, is slightly rough, lacking the
inner smoothness of raga bhakti. Srila Rupa Goswami explains:
yatra rägänaväptavät pravåttir upajäyate
çäsanenaiva çästrasya sä vaidhé bhaktir ucyate
Where one is prompted to engage in the practice of devotion by the injunctions of the
shastras rather than spontaneous attraction, it is known as vidhi bhakti.29 (brs 1.2.6)
Jiva Goswami writes in his commentary to this verse: rägo’tränurägas tad-ruciç ca—“Raga here
means a taste for engaging in bhajan with attachment.” Vishwanath adds in his commentary:
“Raga means the hankering (lobha) for doing bhajan that results either from seeing the deity
of the Lord or from hearing his sweet pastimes as described in the tenth canto of Srimad
Bhagavatam” (rägo’tra çré-mürter darçanäd daçama-skändhéya-tal-lélä-kathä-çravaëäc ca bhajana-
lobhaù).
When bhakti is not prompted by such raga, but by scriptural directions, then it is known as
vidhi bhakti. Vishwanath gives the following verse as the example:
tasmäd bhärata sarvätmä bhagavän éçvaro hariù
çrotavyaù kértitavyaç ca smartavyaç cecchatäbhayam
O descendent of King Bharata! Anyone desiring to be freed from birth and death, from all
kinds of hellish sufferings arising from absorption in bodily consciousness, and wishing to
experience paramount bliss, must hear, chant, and remember the glories of the Lord, the
Supersoul, the controller and destroyer of all miseries. (Bhag. 2.1.5)
When one takes up hearing and chanting about Krishna in a dutiful spirit because he wishes to
be freed from miseries and to attain bliss, then that is called vidhi bhakti. It is slightly rough
since it does not have the natural affection for the Lord; hence, it is compared with the outer
surface of the two newly sprouted leaves of the bhakti creeper. They are bereft of inner softness
because bhakti means that one desires to serve the Lord affectionately, knowing him to be dear.
Instead, the vidhi bhakta serves him ultimately only because he wants to destroy his own
suffering and to find his own happiness. This is why it is considered somewhat inferior.

28. Generally speaking, leaves on a plant are rough on the lower surface, smooth on the upper. Newly sprouting leaves,
however, have not entirely unfurled. Thus the rougher side faces the outside and the smoother remains on the inside until the
leaves have fully opened.

29. The grammatically correct forms in Sanskrit are vaidhé bhakti, vaidha-bhakti, or vidhi-bhakti. For consistency, we
will use the form “vidhi bhakti”.
 The inner side of the leaves of the vine of devotion is soft, smooth, and attractive in
appearance. This is compared to raga bhakti, or raganuga bhakti. The perfected devotion of
Krishna’s eternal associates in Vraja is called ragatmika bhakti; the devotional practice that
seeks to emulate their mood is known as raganuga bhakti.
iñöe svärasiké rägah paramäviñöatä bhavet
tan-mayé yä bhaved bhaktiù sätra ragätmikoditä
viräjantém abhivyaktäà vraja-väsi-janädiñu
rägätmikäm anusåtä yä sä rägänugocyate
Raga means spontaneous, natural and intense absorption in the Lord. Bhakti permeated
with this spirit is known as ragatmika bhakti. This is the kind of devotion that dwells and is
revealed in the eternal associates of Vraja. Devotional practice that attempts to emulate this
spirit is known as raganuga bhakti. (brs 1.2.272-73)
Krishnadas Kaviraj translates this idea as follows in :
rägätmikä-bhakti mukhyä vraja-väsi-jane
tära anugatä bhakti rägänugä näme
The passionate devotion known as ragatmika bhakti is found principally amongst the
residents of Vrindavan. The devotional practice that follows this kind of devotion is
called raganuga bhakti. (cc 2.22.149)
The attraction of our senses to the sense objects, like that of the eyes toward a beautiful object,
is spontaneous and requires no extra encouragement. When one feels a similar spontaneous,
overflowing thirst of love for the Lord, this is known as raga. Raga takes various shapes,
according to the fundamental relationship one forms with the Lord. Sri Kapiladeva tells his
mother Devahuti:
yeñäà ahaà priya ätmä sutaç ca
sakhä guruù suhådo daivam iñöam
I am their beloved, their very soul, son, friend, preceptor, well-wisher or worshipable Lord.
(Bhag. 3.25.38)
In this verse, the word priya (“darling”) refers to the amorous love of Radha and other beloved
gopis, suta (“son”) to Nanda and Yashoda’s parental love, and sakhä (“friend”) to Krishna’s
companions like Sridama. But Krishna’s servants like Patraka and others are also bound to
Krishna in a loving relationship of servitude.
The greed to attain the same kind of love experienced by these ragatmika devotees that
develops in the heart on hearing about it is the root cause of raga bhakti. This means that
when a devotee whose heart is clear, in other words, uncontaminated by lust, anger, envy and
other material desires, hears from sadhus or shastras about the excellence of the mood of the
eternal Vraja associates, he develops an enthusiasm for attaining that mood. When one follows
this desire with passion, his devotional practice will take the form of raganuga bhakti. In this
special age of Kali, Mahaprabhu and the acharyas who have taken shelter of him have
mercifully revealed the superexcellent process of manjari bhava, whereby one follows the
mood of the eternally perfect maidservants of Radha like Rupa Manjari, Rati Manjari, and
others. Although there is a great difference between the taste one relishes in raga bhakti,
which is rooted in sacred greed, and vidhi bhakti, which is rooted in scriptural injunctions,
there is no great difference in bhakti’s capacity to destroy misery or bestow auspiciousness on
either of these paths.
 2.3 - Sadhana bhakti’s attributes,
klesaghni and subhada

In the previous section, Vishwanath named the two attributes of sadhana bhakti, namely
“destruction of distress” and “bestowing auspiciousness,” and stated that both act equally on
devotees practicing vidhi or raganuga bhakti. Here he gives some further specifications about
these attributes.
taträvidyäsmitä-räga-dveñäbhiniveçäù païca kleçäù. prärabdhä-prärabdha-rüòha-béja-päpädayas
tan-mayä eva. çubhäni durviñaya-vaitåñëya-bhagavad-viñaya-satåñëyänukülya-kåpäkñamä-satya-
säralya-sämya-dhairya-gämbhérya-mänada-tvämänitva-sarva-subhagatvädayo guëäç ca
—“sarvair guëais tatra samäsate suräù” ity ädi-dåñöyä jïeyäù.
There are five kinds of kleça: ignorance (avidyä), bodily identification (asmitä),
attachment (räga), aversion (dveña), and tenacity or fear of death (abhiniveça). The four
types of sins, fructified (prärabdha), not yet fructified (aprärabdha), subtle (rüòha), and
seed (béja) are also included in kleça.
“Auspiciousness” refers to such good qualities as disinterest in material affairs, interest in
the Lord, serving the Lord favorably, mercy, forgiveness, truthfulness, straightforwardness,
evenness of temper, steadiness, gravity, respectfulness, humility, all good fortune, and so
on. The Bhagavatam says, “All the gods with all their virtues reside in the devotee.”
(5.18.12)

Piyusha-kana Vyakhya: Vishwanath here cites the definition of kleça found in Maharshi
Pataïjali’s Yoga-darçana, Sädhana-päda.30 These can also be considered the five aspects of
ignorance that create the tendency towards karma and akarma (i.e., the performance or non-
performance of Vedic duties). As a result of such pious or sinful activities, one receives
pleasure or distress. Further details of the five kleças are given here:
Avidyä: Ignorance, or mistaking the transient for the eternal, the impure for the pure, distress
for pleasure, and the non-self for the self. This includes believing the material body, wife,
children, house, wealth, and other sense objects will last forever even though they are transient.
Out of ignorance, one thinks that the body made out of blood, flesh, fat, bones, stool, and urine is
pure and a vehicle for sense enjoyment. The insignificant pleasures of the senses bind one to the
terrible distress of undergoing through the cycles of birth and death and experiencing hellish
sufferings. There is no doubt that sensual pleasure leads to concentrated misery; to think the
sufferings of this world are happiness is surely ignorance. In sum, the primary symptom of
ignorance is identifying with the lifeless body and its by-products.
Asmitä: The literal meaning of asmitä is the false ego, the bodily identification of I and
mine, but Patanjali gives the technical definition of identifying the seer with the act of seeing
(dåg-darçana-çaktyor ekätmataiväsmitä, Yoga-sütra 2.6). The Sankhya philosophers similarly
call the identification of the individual soul with material energy asmitä.
Räga: Attachment, or the desire to attain material pleasure and avoid material sufferings. It
also means that even after attaining a coveted object, one wishes to have more.

30. avidyäsmitä-räga-dveñäbhiniveçäù païca kleçäù. (Yoga-sütra, 2.3)

 Dveña: Aversion to distress and its causes.
Abhiniveça: The tenacious will to live and fear of death. Even an intelligent person, due to
the result of his previous birth’s activities, is deeply inclined to sense enjoyment and attached
to his own body as the means for enjoying the senses. Thus he fears death. 31
According to Rupa Goswami, kleça includes the four types of sin. These are named in the
Padma-puräëa.
aprärabdha-phalaà päpaà küöaà béjaà phalonmukham
krameëaiva praléyeta viñëu-bhakti-ratätmanäm
Then there are the four kinds of sins—those whose fruits have begun to manifest
(prärabdha-phalam), those that are waiting to fructify (aprärabdha or phalonmukham),
those that exist only in potentiality (rüòha or küöa) and those that exist in seed form
(béja). (brs 1.1.23)
These four kinds of sin are explained as follows:
Prärabdha: These are the results of past sinful activities that one is in the process of suffering.
For instance, the sins that have led to one’s specific body and other apparently accidental events
in this life.
Aprärabdha: These are the consequences of sins that have already been committed, but have
not yet yielded results, or the accumulated unlimited sins of previous births lying in an
inactive state that have not yet attained the küöa form.
Rüòha or küöa: The subtle sins. Later they will attain seed form and yield fruits. They can
also be considered the aggregate of aprärabdha sinful reaction.
Béja: The seed form of sin, i.e., the sinful propensity. These sins exist in the form of
subconscious desires, which eventually mature into prarabdha by the will of the Lord.
There are some relevant factors that should be taken into account here. Ignorance is the
ultimate cause of the subconscious desires of the conditioned soul. Jiva souls accept the
bodies of demigods, human beings or animals to fulfill these desires, which flow constantly
like water from a spring. Of all these different types of bodies, the human is the perfect field
for engaging in karmas, pious or impious. All other forms, demigod or animal, are meant for
experiencing the positive or negative effects of such actions. The enjoying spirit is very strong
in these bodies, and when the desires to enjoy arise, they are fulfilled in accordance with one’s
prarabdha. Thus these desires do not have the chance to get further transformed into new
seed forms. New desire seeds are only created and accumulated in the human form of life. The
evidence of this is that human beings are more expert in desiring than they are in enjoying.
On the other hand, not all of a human being’s subtle desires are accumulated in seed form.
Those that arise in circumstances favorable to one’s prarabdha are fulfilled along with one’s
prarabdha and finally diminish. Some desires, however, arise independently and remain
unfulfilled because they arise in circumstances unfavorable to one’s prarabdha. In other words,
those desires cannot be fulfilled simultaneously with one’s prarabdha. As these desires are not
diminished, they cause a very powerful emotional agitation. These desires lie in seed form
within the heart, eventually maturing into prarabdha. If along with sinful desires, some pious
desires also arise in the same quantity, then they destroy each other. No seed thus appears in
the heart. If, however, they are unable to destroy each other, they remain in a subtle form
known as saàskäräbhäsa (the shadow of saàskära or subtle conditioning). These are enjoyed
during dreams.
31. sva-rasa-vähé viduño’pi tathärüòho bhiniveçaù. (Yoga-sütra, 2.9)
 In any case, sadhana bhakti is known as kleça-ghné because it destroys the five kinds of
distress and the four types of sins like prarabdha. The Bhagavatam says that sadhana bhakti
has the power to destroy ignorance. Sanat Kumar tells Maharaj Prithu,
yat- päda- paìkaja- paläça- viläsa- bhaktyä
karmäçayaà grathitam udgrathayanti santaù
tadvan na rikta- matayo yatayo’pi ruddha-
sroto- gaëäs tam araëaà bhaja väsudevam
Worship Vasudeva, who alone is worthy of refuge! Saintly persons undo the knots of
bondage in the reactions to their own actions by devoting themselves to his lotus feet and
their petal-like toes. On the other hand, those foolish sannyasis who are attached to the
formless Brahman and devoid of any such inclination are caught up in the currents of
karma and do not achieve such liberation (Bhag. 4.22.39).
By the destruction of avidyä, the destruction of the other four kleças follows automatically
since they are all the results of avidyä. The Bhagavatam also describes the destruction of
prarabdha sins through sadhana bhakti: Devahuti says to Kapiladeva,
yan-näma-dheya-çravaëänukértanäd
yat-prahvaëäd yat-smaraëäd api kvacit
çvädo’pi sadyaù savanäya kalpate
kutaù punas te bhagavan nu darçanät
O Lord, even a person born in an outcaste family of dog-eaters immediately becomes
qualified to perform Vedic sacrifices simply by hearing, chanting, praying, paying
obeisances, or remembering you. Then what can we say of the honors deserved by a person
who has seen you face to face? (Bhag. 3.33.6)
By saying that he has attained the qualification for performing sacrifices, this text makes it
clear that the prarabdha, or mature sins, of such a low class person have already been
destroyed. Even the intellectual spiritual realization of non-personal Brahman cannot
destroy prarabdha. Even in the state of so-called jévan-mukti, therefore, jnanis still have to
wait until all their prarabdha is destroyed at death before they achieve full liberation. It is
hard to get rid of prarabdha even through Brahma jnana, but this is easily destroyed by
sadhana bhakti, so there should be no doubt that the three other kinds of sin ( aprärabdha,
küöa and béja) are also destroyed by it.
Not only are all a devotee’s miseries and sins destroyed by sadhana bhakti, but all good
qualities also appear in him. This is the attribute known as çubhadä.
sarva mahä- guëa- gaëa vaiñëava- çarére
kåñëa- bhakte kåñëera guëa sakali saïcäre
All the great virtues manifest in a Vaishnava’s body, for it is said that all of Krishna’s
qualities are transferred to his devotee. (cc 2.22.72)
Vishwanath here mentions a number of specific virtues that appear in the practising devotee.
First of all he mentions disinterest in material affairs, which is replaced by an interest in the
Lord. A devotee who attains even a slight taste for hearing and chanting the Lord’s name,
form, qualities and pastimes automatically becomes disinterested in miserable material form,
taste, smell and so on. What to speak of material enjoyment, even the bliss of Brahman
realization also becomes very insignificant to him:
 kåñëa-päda-padma-gandha jei jana päya
brahma-loka-ädi-sukha täre nähi bhäya
Anyone who gains even a whiff of the lotus feet of Krishna is not interested in any other
pleasures, not even those of Brahmaloka. (cc 3.6.136)
All the desires of a devotee are gradually centered on the lotus feet of the Lord. Then
favorable service to his worshipable Lord becomes his very life and the thought of giving him
pleasure always illuminates the temple of his heart. By the grace of Bhakti Devi, the heart of
the practising devotee is always filled with thoughts favorable to Krishna. Then compassion,
forgiveness, truthfulness, honesty, equal-mindedness, patience, gravity, respectfulness,
pridelessness and all other good qualities begin to shine brightly therein. Bhakti Devi showers
the temple of the devotee’s heart with pleasing streams of nectar, causing a truly wondrous
beauty of peace to arise. The Bhagavatam says—
yasyästi bhaktir bhagavaty akiïcaëä
sarvair guëais tatra samäste suräù
haräv abhaktasya kuto mahad-guëä
manorathenäsati dhävato bahiù
All the gods with all their virtues reside in the devotee who serves the Lord without
personal desire. How can the nondevotees have any good qualities? The chariot of their
minds is always rushing through the external world. (Bhag. 5.18.12)
A Vaishnava’s heart is thus a storehouse of all good qualities. Sriman Mahaprabhu tells Srila
Sanatan Goswami—
ei sab guëa hoy vaiñëava-lakñaëa
sab kohä nä jäy kori dig-daraçana
kåpälu akåta-droha satya-sära sama
nirdoña vadänya mådu çuci akiïcana
sarvopakäraka çänta kåñëaika-çaraëa
akäma anéha sthira vijita-ñaò-guëa
mita-bhuk apramatta mänada amäné
gambhéra karuëa maitra kavi dakña mauné
All these transcendental qualities are the characteristics of a pure Vaishnava. They
cannot be fully described, so I am just giving a general view of some of the most
important ones. Devotees are merciful, not defiant, truthful, equal to all, faultless,
magnanimous, soft-hearted, clean, without any material possessions; they are engaged in
the welfare of all; they are peaceful, exclusively surrendered to Krishna, desireless,
indifferent to material acquisitions; they are steady and have complete control over the
six bad qualities (lust, anger and so forth); they eat only as much as required, are not
inebriated; they are respectful, modest, grave, compassionate, friendly, poetic, expert,
and silent. (cc 2.22.77-80)

2.4 - Uneven development in devotion

“bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù” ity ukta-prakäreëa yugapad
api pravåttayor api tayoù patrikayor udgama-täratamyenaiva tat-tad-açubha-nivåtti-çubha-
 pravåtti-täratamyäd asty eva kramaù. sa cätisükñmo durlakñyo’pi tat-tat-kärya-darçana-
liìgena sudhébhir avaséyate.
“Devotion, realization of the Lord, and detachment from objects separate from the Lord
appear simultaneously in the devotee.” Although with these words the Bhagavatam
confirms the simultaneous appearance of the two leaves, kleçaghné and çubhadä, on the
vine of devotion, they may yet unfurl at different speeds according to the rate at which a
devotee’s undesirable qualities are destroyed and auspiciousness is manifest in him. This
happens in a progressive sequence, which though subtle and difficult to analyze, has been
understood by the wise through the observation of their effects and symptoms.

Piyusha-kana Vyakhya: It has been said before that both vidhi and raganuga bhakti are equally
capable of destroying the devotees’ ignorance and suffering, while causing many auspicious
attributes to arise. One may think it logical that inauspiciousness would have be destroyed
before good qualities could appear, and thus doubt the contention that both actions occur
simultaneously. The Bhagavatam confirms that this is indeed what happens,

bhaktiù pareçänubhavo viraktir

anyatra caiña trika eka-kälaù
prapadyamänasya yathäçnataù syus
tuñtiù puñöiù kñud-apäyo’nughäsam
Devotion, realization of the Lord, and detachment from objects separate from the Lord
appear all at once in the devotee, just as a person eating simultaneously feels satisfaction,
nourishment and relief from hunger. (Bhag. 11.2.42)

Even so, though the two leaves of the bhakti creeper, kleçaghni and çubhadä, appear
simultaneously, the degree to which distresses are destroyed and auspiciousness appears
depends on their own rate of growth. There is a definite progression in the development of
devotion, but it is subtle and not very easy to ascertain. The reason for this is, to use the same
example, that the satisfaction, nourishment, and relief from hunger do not come only from
each entire mouthful, but from every single tiny grain one consumes. Nevertheless, although it
is difficult to measure every detail of a devotee’s progress, experienced sages are able to do so
by observing the development of these virtues in the devotee.

2.5 - The first step into the temple of devotion

Having concluded his description of the immediate benefits of devotional practice,

Vishwanath now resumes his account of progressive development on the devotional path. This
begins with a discussion of shraddha, faith.
tatra bhakty-adhikäriëaù prathamaà çraddhä. sä ca tat-tac-chästrärthe dåòha-pratyaya-mayé,
prakramyamäëa-yatnaika-nidäna-rüpa-tad-viñayakatvaika-nirväha-rüpa-sädara-spåhä ca. sä
ca sä ca sväbhäviké kenäpi baläd utpäditä ca.
Shraddha (çraddhä), or faith, is the first stage the candidate for devotion must reach.
Shraddha means to have firm belief in the purport of the scriptures related to bhakti. It also
 means the solemn aspiration to attentively follow the process of devotion as described in
those scriptures. Both these kinds of shraddha can be either natural (sväbhäviké) or forced
(baläd utpäditä).

Piyusha-kana Vyakhya: Shraddha is the first step into the temple of bhakti. The devotional path
is universal and open to everyone.
çré-kåñëa-bhajane hoy sabe adhikäré
kibä vipra kibä çüdra ki puruña näré
Everyone has the right to practice devotion to Krishna, whether they are brahmin,
shudra, man or woman.
Since bhakti does not depend on a particular time, place, caste or gender, it is entirely
dependent on shraddha or faith. “Only the faithful person is eligible to take up the process of
bhakti” (çraddhävän jana hoy bhakti-adhikäré, cc 2.22.64). In fact, no one can attain perfection
in any endeavor, whether karma, jnana, or yoga, without faith. In the Gita, Krishna says,
açraddhayä hutaà dattaà tapas taptaà kåtaà ca yat
asad ity ucyate pärtha no ca tat pretya no iha
O Arjuna! Sacrifice, charity, austerities, and other religious activities done without faith
are said to be impermanent, because they are fruitless in both this world and the next.
(Gita 17.28)
Maharshi Patanjali says, “Shraddha means complete clarity of the heart. Like a loving mother, it
protects the yogi” (çraddhä cetasaù samprasädaù. sä hi jananéva kalyäëé yoginaà päti).32 Here the
words cetasaù samprasädaù refer to a primary state of mind in which the contamination of doubt
has been removed and the first seeds of a favorable attitude toward the object of spiritual practice
has been planted. In other words, faith means the removal of the impediment of doubt combined
with a favorable attitude towards the practice of devotion. Shraddha acts like the yogi’s
benefactor, or like an attentive mother lovingly protecting her child. A faithful person can bring
his activities to perfection. The deeper a devotee’s shraddha gets, the more his heart becomes
favorably inclined and leads him towards success in his endeavor.
Karma, yoga and jnana also rely on faith, but the faith that is required in bhakti is unique,
for it is nirguna, beyond the three modes of nature. Krishna says,
sättviky ädhyätmiké çraddhä karma-çraddhä tu räjasé
tämasy adharme yä çraddhä mat-seväyäà tu nirguëä
Faith in spiritual matters is said to be in the mode of goodness; faith in works is in the
mode of passion, and faith in sinful acts is in the mode of ignorance. Faith in my service,
however, is beyond the modes of nature. (Bhag. 11.25.27)
Shraddha is thus the first step in devotional practice, while prema is its final step.
According to the text under discussion, shraddha has two aspects. The first of these is firm
faith in the purport of the scriptures. This is the way Mahaprabhu defines faith to Sanatan
Goswami:
çraddhä çabde viçväsa kohe sudåòha niçcay
kåñëe bhakti kaile sarva karma kåta hoy

32. This is actually taken from Vyasa’s commentary on Yoga-sütra 1.20.

 The word shraddha means a firm belief in the revealed word. One with such faith believes
that by engaging in devotion to Krishna, all his other obligations will automatically be
fulfilled. (cc 2.22.62)
This means that one endeavors to gain realizations about the statements in the scriptures and
to understand them logically. When there is firm faith in these teachings, one understands
that without worshipping God, life is wasted. Along with this, when such a faithful person
hears about Sri Hari’s attributes such as his compassion and his pastimes of uplifting the fallen,
his heart blossoms with hope. It then also becomes natural to lose one’s taste for sense objects,
as their temporary nature becomes clear. A life without bhajan becomes intolerable and
surrender to Sri Hari natural. Jiva Goswami thus says that faith is synonymous with taking
shelter of the Lord, or sharanagati:
çraddhä-çaraëäpattyor aikärthyaà labhyate, tac ca yuktam. çraddhä hi çästrärtha-viçväsaù.
çästraà ca tad-açaraëasya bhayaà, tac-charaëasyäbhayaà vadati. tato jätäyäù çraddhäyäù
çaraëäpattir eva liìgam.
Shraddha and sharanagati, or taking shelter of Krishna, are considered to be synonymous.
This makes sense, as shraddha means firm faith in the purport of the scriptures. The
shastras tell us that fearlessness comes to those surrendered to the Lord, while fear is the
lot of those not surrendered to him. Therefore, taking shelter of the Lord is the sign that
someone’s faith has awakened. (Bhakti-sandarbha, 173)
The fact is that unless sharanagati is firmly fixed in the sadhaka’s heart, he cannot engage in
bhajan of the Lord’s lotus feet. The more one surrenders, the more one advances in bhajan.
Sharanagati is the very life of devotional practice. Only completely surrendered persons can
attain supreme peace, divine bliss, and the the Lord’s eternal abode. As Krishna says to
Arjuna:
tam eva çaranaà gaccha sarva-bhävena bhärata
tat-prasädät paräà çäntià sthänaà präpsyasi çäçvatam
O scion of Bharata! Take shelter of him alone, with all your being. By his grace, you will
attain the greatest peace and his eternal abode. (Gita 18.62)
The other aspect of shraddha named by Vishwanath is the desire to attentively follow the
process of devotion prescribed in the scriptures, combined with a hope for achieving the goal
they describe. In other words, when firm faith in the scriptures is born, this second aspect of
faith will inevitably follow. The sadhaka then carefully takes up the practices prescribed in the
scriptures while nourishing the hope to achieve their ultimate objective. Sri Jiva Goswami
confirms this in his Bhakti-sandarbha (173):
kià ca, jätäyäà çraddhäyäà siddhäv asiddhau ca svarëa-siddhi-lipsor iva sadä tad-anuvåtti-
ceñöaiva syät. siddhiç cäträntaùkaraëa-kämädi-doña-kñaya-käri-paramänanda-
paramäkäñöhä-gämi-çré-hari-sphuraëa-rüpaiva jïeyä. tasyäà svärtha-sädhanänu-pravåttau ca
dambha-pratiñöhädi-lipsädi-maya-ceñöä-leço’pi na bhavati. na teñäà sutaräà jïäna-pürvakaà
mahad-avajïädayo’parädhäç cäpatanti, virodhäd eva… yadi vä çraddhävato’pi prärabdhädi-
vaçena viñaya-sambandhäbhyäso bhavati, tathäpi tad-bädhayä viñaya-sambandha-samaye’pi
dainyätmikä bhaktir evocchalitä syät… çästréya-çraddhäyäà tu jätäyäà suduräcäratväyogaù
syät, “para-patné-para-dravya” ity-ädi-viñëu-toñaëa-çästra-virodhät.
As one anxious to find gold continues in his attempts whether he finds any or not,
similarly a devotee continuously attempts to achieve perfection, whether he is successful
or not. Perfection here means the direct perception of Sri Hari, which drives out all
faults like lust from the heart and gives supreme bliss. Yet even after attaining such
perfection, devotees continue their endeavors to get even deeper realizations, while
 those who have not yet attained perfection endeavor faithfully to do so. Devotees
constantly making such attempts are without even the slightest bit of false ego, desire
for fame, and so on. Thus they never intentionally commit offenses like insulting great
devotees, as this is a grave obstacle for attaining perfection in devotion. Sometimes a
faithful person sees that he still has material attachments due to his previous
conditioning or samskara. Knowing them to be an obstacle to the attainment of
perfection, he feels himself very fallen and such humility causes his bhakti to increase.
On the other hand, those who have developed scriptural faith never commit greatly
sinful acts, for the scriptures devoted to teaching how to please the Lord say:
para-patné-para-dravya-para-hiàsäsu ye matim
na karoti pumän bhüpa tuñyate tena keçavaù
O King! Lord Vishnu is satisfied by those who do not covet other men’s wives or
belongings, or engage in violent acts. (Viñëu-puräëa 3.8.14)
From all this evidence it is clear that when true scriptural faith arises, the practising devotee
can avoid major obstacles such as offending superior devotees, or endeavoring for profit,
adoration and distinction. He can thus easily climb the steps that lead up toward the kingdom
of prema. Hence aspiring devotees must understand this initial step of faith very well. One
who wishes to build a skyscraper must first prepare a strong foundation. If this is not done, the
whole building will soon crash to the ground. Similarly, to make a beautiful bhakti palace for
Krishna’s pleasure, one’s shraddha foundation must be very firm. This is because one’s
qualification for bhakti is determined by the kind of shraddha he has. Sri Chaitanya
Mahaprabhu explains to Sanatan Goswami—
çraddhävän jana hoy bhakti-adhikäré
uttama, madhyama, kaniñöha çraddhä anusäri
çästra yuktye sunipuëa dåòha çraddhä jära
uttama adhikäré sei täraya saàsära
çästra-yukti nähi jäne dåòha-çraddhävän
madhyama adhikäré sei mahä-bhägyavän
jähära komala çraddhä se kaniñöha jana
krame krame teìho bhakta hoibe uttama
The faithful person is eligible for the practice of devotion. According to their faith, such
candidates for bhakti are classified as uttama (superior), madhyama (intermediate), and
kaniñöha (inferior). One who is expert in the scriptures and the rationale of devotion,
and has strong faith is called uttama adhikari, or superior candidate. He easily crosses
over the material ocean. One who does not have clear knowledge of the scriptures but
has strong faith is a madhyama adhikari, or intermediate candidate, who is nevertheless
very fortunate. One whose faith is weak is called a kanishtha adhikari, or inferior
candidate; in time he also gradually becomes superior. (cc 2.22.64-65, 67, 69)
Srila Vishwanath Chakravartipada again divides the two kinds of shraddha (faith in scripture
and hope for perfection combined with a commensurate effort): one is spontaneous or natural
(sväbhäviké), the other forced (baläd utpäditä). This division corresponds to the two categories
of shraddha described by Jiva Goswami in his Bhakti-sandarbha: çästréya-çraddhä (scriptural
faith) and laukiké çraddhä (popular faith).
The way of increasing the growth of faith is the association of sadhus and their mercy— sat-
saìgäj jäyate çraddhä. Kapiladeva tells his mother Devahuti:
 satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyaëaù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati
My heroic pastimes are very pleasing to the ear and satisfying to the heart when heard in
the association of pure devotees. As a result of joyfully relishing these pastimes in such
association, one quickly advances on the path of liberation, passing through the stages of
faith (shraddha), the revelation of one’s divine relationship with Krishna (rati), and true
love for him (bhakti). (Bhag. 3.25.25)
This verse shows that shraddha appears in the association of sadhus. The faith that arises in
the association and by the blessings of saints is natural and is called scriptural faith. Such faith
inspires the purest form of worship. On the other hand, the faith that does not arise out of
such association and mercy, is called “forced” or “popular.” This shraddha comes through
following customs or imitating others. Such faith is not particularly useful for attaining pure
bhajan. A person with such popular faith also needs to get the mercy and the association of
saints before he can be blessed with natural or scriptural faith.
Srila Jiva Goswamipada makes another division in shraddha, according to whether
devotees are vicära-pradhäna (inclined to logic and argument) or ruci-pradhäna (inclined to
relishing devotion). This is how the intellectually-inclined devotees develop their shraddha
—
tatra prathamaà tävat tat-tat-saìgäj jätena tat-tac-chraddhä-tat-tat-paramparä-kathä-rucy-
ädinä jäta-bhagavat-sämmukhyasya tat-tad-anuñaìgenaiva tat-tad-bhajanéye bhagavad-
ävirbhäva-viçeñe tat-tad-bhajana-märga-viçeñe ca rucir jäyate. tataç ca viçeña-bubhutsäyäà
satyäà teñv ekato’nekato vä çré-gurutvenäçritäc chravaëaà kriyate. tac
copakramopasaàhärädibhir arthäva-dhäraëaà, punaç cäsambhävanä-viparéta-bhävanä-
viçeñevatä svayaà tad-vicära-rüpaà mananam api kriyate. tato bhagavataù sarvasminn
evävirbhäve tathä-vidho’sau sadä sarvatra viräjata ity evaà-rüpä çraddhä jäyate… ity evaà
vicära-pradhänänäà märgo darçitaù.
Through the association of sadhus, the intellectually-inclined devotee gets a particular
kind of faith in the Supreme Truth and subsequently a taste for discussions related to
these subjects. Thus turned towards the Lord, they concomitantly develop a taste for a
specific form of the worshipable Lord and the particular path of worshiping him. When
they desire to know more specifically about these things, they take shelter of one or more
of these sadhus as çravaëa-gurus in order to undertake a study of the scriptures. A
thorough study of the scriptures means to analyze them with reference to their beginning
and conclusion (upakrama-upasaàhära), repeated themes (abhyäsa), original ideas
(apürvatä), promised benefits (phala), elements selected for particular praise (artha-väda),
and proofs and arguments (upapatti). After such hearing, he goes on to reflecting on what
he has heard (manana) in order to get rid of two kinds of doubt: thinking that what one
has heard is impossible (asambhävanä) and thinking that it is false (viparéta-bhävanä).33 As
a result of following this process, one develops faith that the all-merciful omnipotent and
omniscient Lord resides everywhere within all manifestations, and that one should serve
33. In the Krama-sandarbha to Bhag. 1.2.21 and Bhakti-sandarbha 16, Sri Jiva explains tatra çravaëena tävaj-jïeya-
gatäsambhävanäç chidyante iti. mananena tad-gata-viparéta-bhävanäù. säkñätkäreëa tv ätma-yogyatä-gatäsambhävanä-
viparéta-bhävane iti jïeyam. “Asambhävanä or doubts related to the possibility of the object of knowledge existing can be
erased by hearing. Reflection is the means of cutting through doubts about its falsehood. Direct experience of the object of
truth will get rid of such doubts related to oneself, i.e., the impossibility of attaining perfection and the false concept of self.
 him with devotion. … This is the path followed by the intellectual devotees. (Bhakti
Sandarbha, 202).
As for the ruci-pradhäna devotees, Sri Jiva describes their attainment of faith in the following
way:
ruci-pradhänänäà tu na tädåg-vicäräpekñä jäyate. kintu sädhu-saìga-lélä-kathana-
çravaëa-ruchi-çraddhä-çravaëädy-ävåtti-rüpa eväsau märgaù.
Those devotees who are predominantly motivated by taste do not depend on this kind of
intellectual process. They simply hear the Lord’s pastimes from the sadhus and attain a
taste for them. This is followed by shraddha. Their path then consists of continuing to
hear and chant, etc., with faith. (ibid.)

2.6 - Taking shelter of guru

and associating with devotees

The necessary next step after faith is born in the aspiring devotee is taking shelter of a
spiritual master and getting specific directions from him.
tataç cäçrita-guru-caraëasya tasya jijïäsyamäna-sad-äcärasya tac-chikñayaiva sajätéyäçaya-
snigdha-bhakty-abhijïa-sädhu-saìga-bhäg-yodayaù.
After attaining faith, one takes shelter of a guru and inquires about proper devotional
behavior (sad-äcära). Then, in accordance with the guru’s directions, one attains the
fortune of associating with sadhus who are endowed with a similar mood, are
affectionate and highly realized in devotional matters.

Piyusha-kana Vyakhya: Jiva Goswami explains that taking shelter of the spiritual master is a
second sadhu sanga, for the awakening of faith, or a belief in the purport of the scriptures,
arises out of an earlier contact with devotees and hearing from them. After such faith has
awakened, and one realizes that devotional service is one’s only duty in life, then one takes
shelter of a genuine guru and receives instructions about the various devotional practices
(ädau prathame sädhu-saìga-çästra-çravaëa-dvärä çraddhä tad-artha-viçväsaù. tataù
prathamänantaraà dvitéyaù sädhu-saìgo bhajana-réti-çikñä-nibandhanaù. Durgama-saìgamané
1.4.15).
The sum and substance of this is that the devotional scriptures have said that taking shelter
of a spiritual master is the doorway into the temple of devotion. The spiritual master is the
helmsman on the ferry that crosses the ocean of material suffering, and there is no other
method of crossing that ocean or attaining bhakti. The Bhagavatam says as much:
tasmäd guruà prapadyeta jijïäsuù çreya uttamam
çäbde pare ca niñëätaà brahmaëy upaçamäçrayam
Therefore, a person anxious to know the ultimate good in life should take shelter of a
guru. The guru should be expert in explaining the Vedic scriptures and other texts like the
 Bhagavatam which reveal the essence of Vedas. He should also have transcendental
realization of the Personality of Godhead, meaning that he should be devoted to him.
(Bhag. 11.3.21)
Without being expert in scriptures, the guru cannot remove the doubts of a disciple. If his
faith is weak and he is not absorbed in the Absolute Truth, he cannot infuse the disciple with
spiritual realization. He should be free from flaws like lust and anger, and should thus be in a
state of supreme peace.
To summarize: whoever gains faith through the grace of a saint and desires to take shelter of
a genuine guru should seek a saint with the following qualifications:
He should be fully versed in the Vedas and in scriptures that outline the Vedic purport, like
the devotional scripture Srimad Bhagavatam. He should be able to destroy the disciple’s doubts
with unshakable logic.
He should have unswerving faith and be fixed in his worship of the Lord, through which he
has attained realizations of the Lord.
He should have received the mercy-potency of the Lord which has given him direct
experience of God, and he should similarly be able to infuse that power within his disciples.
He should not be overcome by lust, anger and greed.
Any saintly devotee who has such qualifications is a genuine guru. On the other hand, though
one may have many other qualifications such as a high birth, he cannot be considered guru
without having the above qualifications. Sri Chaitanya Mahaprabhu teaches us that the real
qualification of the genuine guru is that he knows the truth about Krishna (jei kåñëa-tattva-
vettä, sei guru hoy, cc 2.8.128). The diksha mantra received by the grace of such a great soul is
the seed, the first sprout of the supreme goal of life, the attainment of the Personality of
Godhead. The purpose of initiation is that one day the aspirant will be blessed with the great
treasure of love of God.
Rupa Goswami says that initiation is actually completed in three steps: (1) taking shelter of
the guru, (2) being initiated in the Krishna mantra and taking instructions from him about
Bhagavata dharma, and (3) serving the guru with a deep sense of trust. (guru-pädäçrayas
tasmät kåñëa-dékñädi-çikñäëam viçrambhena guroù sevä, brs 1.2.74). Srila Krishnadas Kaviraj
similarly says guru-pädäçraya, dékñä, gurura sevana (cc 2.22.115).
This means that prior to receiving the diksha mantra, the disciple should stay with his guru for
some time, serving him with body, mind and words in order to please him. This is called
gurüpasatti. In this way the guru and disciple both can come to know each other’s personality and
temperament. Another valuable result of such sincere service to a saint is that it causes the guru
principle itself to automatically melt with compassion towards the disciple. When the spiritual
master is satisfied with a prospective disciple’s service, his compassion manifests in the giving of
initiation, which is the supreme attainment for a disciple. Without this preliminary service to the
guru (gurüpasatti), there is a great chance that obstacles will present themselves to both the guru
and disciple in their devotional life. If the guru is not endowed with a Vaishnava mentality the
disciple will face obstacles; if the disciple is not obedient, then the guru will have to bear the
consequences.
After this preliminary service to the guru, one should take diksha. Initiation is the process
whereby a genuine guru takes a jiva who has forgotten his own eternal identity, loosens the
knots of Maya, covers him with the spiritual flavors of devotion, and offers his soul up to the
Lord. It is the process whereby the disciple surrenders himself to the Lord’s lotus feet, and
through which the spiritual master mercifully awakens in him the consciousness of being an
eternal servant of the Lord, and makes him worthy to render service. The Agamas say:
 divyaà jïänaà yato dadyät kuryät päpasya saìkñayam
tasmäd dékñeti sä proktä deçikais tattva-kovidaiù
The process of initiation is called diksha by those who know the scriptures because it gives
one divine knowledge (divyaà jïänam) and destroys one’s sins (päpa-saìkñayam). (Viñëu-
yämala, hbv 2.9)
Divine or transcendental knowledge means the knowledge that the Supreme Lord is directly
present in the mantra, and that it contains within it one’s specific relation to the Lord. Sriman
Mahaprabhu also said the following to Sanatan Goswami about the meaning of initiation—
dékñä- käle bhakta kare ätma- samarpaëa
sei- käle kåñëa täre kare ätma- sama
sei deha kare tära cid- änanda- maya
apräkåta- dehe täìra caraëa bhajaya
At the time of initiation, when a devotee surrenders to the spiritual master, Krishna
makes him equal to himself. He transforms the devotee’s body into spiritual substance so
that the devotee can worship him with spiritualized senses. (cc 3.4.192-3)
After initiation, one should take instruction from the spiritual master in how to worship the
Lord, i.e., the spiritual path known as Bhagavata dharma, and proper Vaishnava behavior (sad-
äcära).
The third aspect of taking shelter of the spiritual master is serving him with a deep sense of
trust (viçrambha). Prior to receiving initiation, the primary result of serving the spiritual master
was to receive his grace in the form of diksha; after initiation, it is freedom from obstacles on the
path of devotional practice, so that one may swiftly attain the ultimate goal of prema bhakti.
What exactly does Srila Rupa Goswami mean by “serve the guru with a deep sense of trust”
(viçrambhena guroù sevä)? Srila Vishwanath Chakravarti answers this in his Särärtha-darçiné
commentary to the Bhagavatam (4.28.34):
sutän hitveti pati-vratä patyur iva guroù seväyäà pravåttaù çiñyaù çravaëa-kértanädény api,
bhogän tad-utthän premänandän api, gåhän tad-ucita-vivikta-sthalam api, naiväpekñate. çré-
guru-sevayaiva sukhena sarva-sädhya-siddhy-artham ity upadeça-vyaïjitaù…guru seväyä eva
vedena sarvädhikyasyoktatvät.
A devoted and chaste wife, while absorbed in the service of her husband, may ignore even
her own children. Similarly, a disciple who is deeply absorbed in the service of the guru may
even ignore practices such as hearing and chanting, knowing that by guru seva alone he can
easily attain complete perfection in devotion. And just as a devoted wife ignores her own
pleasures and home comforts, so too does a disciple completely absorbed in guru seva ignore
even the divine bliss arising out of hearing and chanting, nor does he seek out the kind of
secluded place suitable for such bhajan. The Vedas also proclaim the supremacy of service to
the guru.
Srila Narottam Das Thakur has said,
çré-guru-caraëe rati, ei se uttamä gati,
je prasäde püre sarva äçä
Attachment to the lotus feet of the guru is the supreme goal for a disciple, who attains all
kinds of perfection by his guru’s mercy. (Prema-bhakti-candrikä)
Srila Jiva Goswami further writes in Bhakti-sandarbha (237):
 tatra çaraëäpattyaiva yadyapi sarvaà sidhyati . . . tathäpi vaiçiñöya-lipsuù çaktaç cet tato
bhagavac-chästropadeñöåëäà bhagavan-mantropadeñöåëäà vä çré-guru-caraëänäà nityam eva
viçeñataù seväà kuryät. tat-prasädaù sva-sva-nänä-pratékära-dustyajän artha-hänau parama-
bhagavat-prasäda-siddhau ca mülam.
Even though one can really attain all perfection by sharanagati alone, if one is desirous of
relishing some special aspects of bhajan, then he should, if at all possible, take care to
constantly serve both the siksha guru, who teaches the shastras related to the Lord, and
the diksha guru, who has instructed him in the Lord’s mantra. Only by the guru’s mercy
can one please the Lord and be freed from anarthas, which are otherwise very difficult to
shake. Thus, the satisfaction of the guru is the main cause of attaining divine love and
service.
All these statements praise the faithful and steady service of the guru.
Next, after taking shelter of a genuine guru and receiving instructions in devotional practice
and appropriate conduct, the disciple attains the fortune of associating with sadhus who are
endowed with a similar mood, affectionate, and highly realized in devotional matters. After
taking to devotional life and being given shelter at the feet of Sri Guru, it is absolutely
necessary for the sadhaka to associate with genuine maha-bhagavata Vaishnavas. Their
example should be the framework for one’s devotional life. Serving them and associating with
them strengthen the sadhaka’s attachment to bhajan.
Srila Rupa Goswami specifies that there are three things one should look for in devotional
association: svajätéyäçaye snigdhe sädhau saìgaù svato vare (brs, 1.2.74). There are different
moods in devotion, such as aiçvarya, mädhurya, däsya, sakhya, and so forth. A devotee should
associate with the sadhus who share the same devotional mood. Moreover, such sadhus
should be more advanced and realized than oneself in matters related to bhajan. Finally, one
should seek out the company of devotees who are affectionate, in the sense that they are
ready to bestow their blessings on those who approach them. The association of such a maha-
bhagavata is the sign of great fortune in one’s devotional life, for simply by seeing, touching,
or speaking with such an advanced soul, or by hearing Hari katha from him, the devotee
sadhaka is quickly energized in his practice, imbued with the devotional spirit, and able to
relish the flavors of devotion. The guru therefore instructs his disciple to seek out and
benefit from such association.

2.7 - Bhajana Kriya

The third step on the path of advancement to prema is bhajana kriya, engagement in
devotional practices.
tato bhajana-kriyä. sä ca dvividhä—aniñöhitä niñöhitä ca. tatra prathamam aniñöhitä
kramenotsäha-mayé, ghana-taralä, vyüòha-vikalpä, viñaya-saìgarä, niyamäkñamä, taraìga-
raìgiëéti ñaò-vidhä bhavantéti svädhäraà vilakñayati.
The next stage is bhajana kriya, or engagement in devotional practices. It is of two kinds:
aniñöhitä (unsteady) and niñöhitä (steady). Unsteady engagement in devotional practice
takes six forms: utsäha-mayé, ghana-taralä, vyüòha-vikalpä, viñaya-saìgarä, niyamäkñamä,
and taraìga-raìgiëé. These stages mark the devotional practitioner with their respective
symptoms.
Piyusha-kana Vyakhya: After attaining the shelter of a genuine guru and the association of
like-minded affectionate devotees, the devotee commences his bhajan. Bhajana kriya means
taking up the ninefold practices of bhakti, such as hearing, chanting, remembering, and
serving the deity, as instructed by the guru. Sriman Maha-prabhu told Srila Sanatan Goswami,
bhajanera madhye çreñöha nava-vidha bhakti
kåñëa prema kåñëa dite dhare mahä-çakti
tära madhye sarva-çreñöha näma-saìkértana
niraparädha näma hoite hoy prema-dhana
Of the many ways of executing devotional service, nine are considered to be the best, for
they possess a great capacity to deliver love for Krishna and thus Krishna himself. Of
these nine processes of devotional service, the best is the chanting of the Lord’s holy
name, for one who chants without committing offenses will quickly obtain the treasure of
love for the Lord. (cc 3.4.70-71)

Bhajana kriya is of two types, aniñöhitä (unsteady) and niñöhitä (steady). Niñöhitä means that
one neither slackens nor falls away from his devotional practice. On the other hand, aniñöhitä
means that the devotee’s practices may be plagued with inconsistency. Unsteady practice
manifests in six stages, for which Vishwanath has given the following colorful names: utsäha-
mayé (“initial enthusiasm”), ghana-taralä (“running hot and cold”), vyüòha-vikalpä (“parading
possibilities”), viñaya-saìgarä (“the sensual struggle”), niyamäkñamä (“vow failure”), and
taraìga-raìgiëé (“whirling in the waves”). These six conditions manifest in the heart and mind
of the devotee who has not yet reached steadiness in bhajan, revealing his degree of
advancement. Vishwanath will now elaborate on each of these conditions, along with
descriptive examples.

2.8 - Utsaha-mayi – “Initial enthusiasm”

prathamam eva çästram adhyetum ärabhamäëasya sarva-loka-çlokyamäna-päëòityam

upapannam iva svasmin manyamänasya baöor iva utsäha-svädhikaraëasya pracurayatéty
utsähamayé.
A young student on beginning his education thinks, “I seem to have attained a scholarship
that makes me worthy of everyone’s praise.” This gives him a surge of enthusiasm for his
studies. A similar kind of enthusiasm can be seen in a devotee just beginning his bhajan.
This stage is known as utsäha-mayé because of its greatly enthusiastic character.

Piyusha-kana Vyakhya: Vishwanath now explains the temporary psychological state of the
aspirant who, immediately after taking initiation, shows great enthusiasm for his devotional
practices. This is compared to the mentality of a student who thinks, “I will soon become a
praiseworthy scholar,” and thrusts himself into his studies with novel enthusiasm; or to a new
music student who similarly think “I will soon become a great instrumentalist or singer.”
Similarly, the practitioner who just starts his bhajan thinks to himself: “I have become or will
soon become a worshipable bhajananandi.” Since this initial enthusiasm is transitory, it is
considered a part of unsteady devotional practice.
 2.9 - Ghana-tarala — “Running hot and cold.”34
atha ghana-taralä. prakramyamäëäni bhakty-aìgäni kadäcin nirvahanti kadäcic ca na veti
ghanatvaà taralatvaà cäsyäù, yathä baöoù çästräbhyäsaù kadäcit sändraù kadäcit tad-artha-
praveçäsamarthatayä särasyänudayena çithilaç ca.
We will now described the second stage, known as ghana-taralä: The same student, upon
engaging attentively in studies and understanding the purports of the scriptures, feels
overjoyed. But on occasion he becomes slack due to being unable to understand their
meaning or get any pleasure from them. Similarly, the devotee sometimes follows his
devotional practices attentively, but at other times becomes slack. Being sometimes
attentive (thick) and sometimes slack (thin), this stage is known as ghana-taralä.

Piyusha-kana Vyakhya: The initial enthusiasm described in the previous paragraph cannot
last, because he is still filled with anarthas. It is natural that one has a great interest at the
beginning of an undertaking. Here Vishwanath continues to use the example of a student
beginning his studies, who at first thought that he would quickly become a great scholar. This
was alright as long as he could understand the meaning of what he was studying, which fuelled
his eagerness. Before long, however, he finds aspects of his subject difficult to understand and
this results in a loss of confidence and a diminution of enthusiasm. In this way, his studies are
sometimes intense and sometimes weak. Similarly, a neophyte devotee sometimes engages in
devotional practices with intensity because he feels joy while performing them. At other
times, however, when obstacles arise, he becomes slack. In this way bhajan is sometimes
energetically performed and sometimes not. This is called “running hot and cold” (ghana-
taralä).

2.10 - Vyudha-vikalpa – “Parading possibilities”

atha vyüòha-vikalpä. “kim ahaà sa-parigraha eva putra-kalaträdén vaiñëavékåtya bhagavat-
paricaryäyäà niyojya gåha eva sukhaà taà bhaje ? kià vä, sarvän eva parityajya nirvikñepaù
çré-våndävanaà dhyeya-sthänam eväsénaù kértana-çravaëädibhiù kåtärthébhaveyam ? sa ca
tyägaù kià bhukta-bhogasyävagata-viñama-viñaya-däva-davathor mama carama-daçäyäm
eva ? kià vä, adhunaiva samucita ?” iti.
“kià ca, ‘täm ékñed ätmano måtyuà tåëaiù küpam ivävåtam’ iti dåñöyä
äçramasyäsyäviçväsyatayä, ‘yo dustyajän dära-sutän’ ity atra ‘jahau yuvaiva malavat’ ity ädi-
dåñöyä tyakta-vilambas taträpi aho me pitarau våddhau ity atra atåptas tän anudhyäyan
måto’ndhaà viçate tamaù iti bhagavad-väkyena tyäge’labdha-balaç ca sampraty eva präëa-
dhäraëa-mätra-våttir vanaà tadaiva praviçyäñöäv eva ca yämän abhyarthayänéti.
“na jïänaà na ca vairägyaà präyaù çreyo bhaved iha” ity atra tu vairägyasya bhakti-
janakatve eva doño, na tu bhakti-janitatve iti tad-anubhäva-rüpatayä tad-adhénatvam iti.

34. Literally translated, ghana-taralä means “thick and thin,” but this expression has a different connotation in English, so I
have used “hot and cold,” which is closer to the meaning intended by the author.
 “yad yad äçramam agät sa bhikñukas tat tad anna-paripürëam aikñata” iti nyäyena kadäcid
vairägyaà, “tävad rägädayaù stenäù tävat kärägåhaà gåham” iti kadäcid gärhasthyaà ca
niçcinvan, “kim ahaà kértanam eva, kià vä kathä-çravaëam, api uta seväm eva, utäho tävad
ambaréñädivad anekäìgäm eva bhaktià karavai ? ity ädi vividhä eva präptä vikalpä yatra
bhavantéti vyüòha-vikalpä.
Now we shall describe vyüòha-vikalpä, “parading possibilities.” As one progresses in
bhajan, various different ideas come to the practitioner’s mind. He wonders, “Should I
serve the Lord in comfort while living at home, making my wife and children Vaishnavas
and engaging them in the Lord’s service? Or should I give it all up to live in Sri
Vrindavan, the object of my meditations, and perfect my life by practicing shravan and
kirtan without any distractions?”
But then he thinks, “Should I renounce right away or should I wait until the end of my
life, when I have experienced all the joys of family life and have become fully aware of all
its miseries? But, then again, no one should place their faith in household life, for there
are scriptures say that women are like blind wells covered with grass (3.31.40). Better to
renounce the home at once like Bharata, who gave up his wife and children like stool
even though he was still young and the charms of his family would have been so hard for
any ordinary man to give up (5.14.43).
“And yet, there are other texts that remind us that a person who is constantly aware of
his family responsibilities ends up unsatiated by life in the home. He dies absorbed in
thought of family and relatives and so enters into lower species of life (11.17.57-58). Since
these words were spoken by the Lord himself, I have not the strength to leave home. So let
me remain here, and I will do only the minimum needed to maintain myself. Then when
the time comes, I will retire to Vrindavan and worship Krishna throughout the eight
phases of the day.
“Besides, the scriptures also say, ‘Practically speaking, knowledge and renunciation do
not bring about the ultimate good’ (11.20.31). This means that renunciation is flawed if
one thinks it can produce devotion, whereas if it is caused by devotion, there is no such
flaw, for it comes as an emotional response to devotion and remains subordinate to it.”
In this way, the householder devotee sometimes remembers the saying, “Wherever the
mendicant went, there was always plenty to eat,” and thinks he will become a sannyasi,
and sometimes thinks that he will stay in the home, remembering Lord Brahma’s words,
“One’s attachments will be like thieves and one’s home a prison for only as long as one is
not Krishna conscious” (10.14.36).
This is one kind of indecision. Another type is when a devotee wonders, “Should I
concentrate on chanting the Holy Names, hearing Hari katha or engaging in practical
service? Or perhaps I should practise all the bhakti angas like King Ambarish?” The
sadhaka’s confusion about how to proceed is called parading possibilities (vyüòha-vikalpä).
Piyusha-kana Vyakhya: In the stage of unsteady practice, the aspirant may speculate widely
about how to practise bhajan, and this is called vyüòha-vikalpä. After receiving initiation and
being instructed in bhajan by Sri Guru, he may not be able to decide whether he should
renounce the world or stay at home. Thus he starts speculating: “Shall I make my wife and
children Vaishnavas by having them take initiation and instruction in devotion? This will
make it possible to worship Krishna at home with my family.” In the very next moment he
thinks, “If I stay at home, I will have to work to maintain them and that will surely distract me
from my bhajan, so perhaps I should renounce my wife and children and live peacefully in
Vrindavan, upon which Vaishnavas are supposed to meditate. There I will be blessed by
constantly practising the nine types of devotion, like hearing and chanting.”
 Then again he thinks: “It may be necessary to renounce the world, but one should first fully
enjoy the senses and in this way realize how miserable such a life is. Then it will be possible to
renounce everything at the end of life. Otherwise, I may renounce externally, but internally
think only of sense enjoyment, which will interfere with my bhajan.”
Then he has this thought, “If I remain attached with material pleasures for a long time, then
I may never desire to give them up. Moreover, death may occur at any moment, for after all no
one knows when death will come. Would it not be better to renounce without delaying?”
To the extent that one’s attraction to devotion is slight, it is necessary to carefully consider
the scriptural instructions on Krishna bhajan. Therefore, the devotee remembers the following
verse spoken by Sri Kapiladeva:
yopayäti çanair mäyä yoñid deva-vinirmitä
täm ékñetätmano måtyuà tåëaiù küpam ivävåtam
O Mother! Woman is a form of Maya created by the gods. She slowly and slyly comes
towards a devotee, serves him, and finally puts an end to his devotion. Therefore, a
wise sadhaka should know a woman as the way to death, like a blind well covered with
grass. (Bhag. 3.31.40)
This leads him to think, “It is better to renounce the world immediately without putting any
faith in householder life.” But, the next moment he again thinks, “It may be better to wait
until I am older before renouncing, rather than now, while I am still in the prime of life.” This
reminds him of another Bhagavatam verse:
yo dustyajän dära-sutän suhåd-räjyaà hådi-spåçaù
jahau yuvaiva malavad uttamaçloka-lälasaù
In his youth, Maharaja Bharata gave up his wife, son, his kingdom and all that was dear as if
they were stool out of a desire to worship the Lord, whose glories are beyond the material
darkness. (Bhag. 5.14.43)
“Therefore,” he concludes, “It is better to renounce immediately.” Then again he remembers
some other words spoken by the Lord in the Bhagavatam,
aho me pitarau våddhau bhäryä bälätmajätmajaù
anäthä mäm åte dénäù kathaà jévanti duùkhitäù
“Oh, my aged parents, my wife, my children and grandchildren—all of them are
completely dependent on me! How will they manage without me? How they will suffer
when I am gone!” (Bhag. 11.17.57)
“According to this text, it is better to wait until after the death of my parents before leaving
home. Moreover, the Lord further warns that if one leaves the body without having had
sufficient satisfaction from the sense objects, then one attains an inferior birth in his next life—
evaà gåhäçayäkñipta-hådayo müòha-dhér ayam
atåptas tän anudhyäyan måto’ndhaà viçate tamaù
One who thinks like this [in the previous quoted verse] has his heart fixed on hearth and
home. Distracted, bewildered in his intelligence, and still unsatisfied, he meditates
constantly on sense enjoyments. Thus when it comes time to die, he descends into the
deepest darkness. (Bhag. 11.17.58)
“This statement made by the Lord to Uddhava weakens my resolve to renounce material life.
So for the time being, I will stay at home and just work enough to maintain myself. I’ll go to
Vrindavan later and then engage myself in devotion to Krishna twenty-four hours a day. It is
not proper to accept vairagya now, because Krishna says to Uddhava in the Bhagavatam:
tasmän mad-bhakti-yuktasya yogino vai mad-ätmanaù
na jïänaà na ca vairägyaà präyaù çreyo bhaved iha
Persons who wholeheartedly engage in my devotion generally do not gain any benefit
from the practice of either jnana or vairagya. (Bhag. 11.20.31)
“It appears from this verse that vairagya cannot lead to bhakti. If detachment arises from
bhakti itself, then there is no harm in it, for it will then be an effect of bhakti and controlled
by it. Vairagya that nourishes indifference to material enjoyments and attachment to devotion
is known as yukta vairagya. This is not dry renunciation. It is praiseworthy, being favorable for
devotion. It is not to be condemned or rejected. Therefore, one should seek vairagya after
advancing somewhat in bhajan, but it is too soon for me now.”
Someone then tells this devotee that a sannyasi has no worries, and that he always gets
plenty to eat wherever he goes, once again encouraging him to renounce. Then once again,
this devotee remembers another verse spoken by Lord Brahma, which once again makes him
conclude that it is better to stay at home:
tävad rägädayaù stenäs tävat kära-gåhaà gåham
tävan moho’nghri-nigaòo yävat kåñëa na te janäù
O Krishna! A person’s material desires are like thieves robbing him of his spiritual
consciousness, his home is a prison, and his illusions foot shackles—but only for as long as
he does not take shelter of you. (Bhag. 10.14.36)
In the same way, a person in this phase of devotion life is often confused about his devotional
practices themselves. Sometimes he thinks of concentrating on chanting the Holy Names, since
the shastras greatly glorify the benefits of Nam sankirtan. At other times, he thinks he should do
more studying of scripture, or deity worship, or that it would perhaps be better to try practising all
the different kinds of bhakti like Ambarish Maharaja, instead of just one. In this way, a whole
parade of alternative possibilities arises in his mind, but he cannot decide what to do and what
not to do. This stage is known as vyüòha-vikalpä.

2.11 - Visaya-sangara – “The sensual struggle”

atha viñaya-saìgarä.
viñayäviñöa-cittänäà viñëv-äveçaù sudürataù
väruëé-dig-gataà vastu vrajann aindréà kim äpnuyät.
iti bhogä eva balät svasminn abhiniveçya mäà bhajane çithilayantéti tad amé tyaktvä näma-
grähaà käàçcana käàçcana tyaktavato’pi bhuïjänasya—“juñamäëaç ca tän kämän
parityäge’py anéçvaraù” iti bhagavad-väkyasyodäharaëatvaà präptavatas tasya
pürväbhyastair viñayais taiù saha saìgaro yuddhaà kadäcit tat-paräjayaù kadäcit sva-
paräjaya iti viñaya-saìgarä.
The devotee who is undergoing the sensual struggle thinks: “In the Viñëu-puräëa, it says
that a person engrossed in sensuality is far, far away from God consciousness. How can
someone find something lost in the west by going to the east? That is what is happening to
me. The sense objects are forcibly attracting me and weakening my concentration on my
devotions. Therefore I will give them all up and take shelter of the Holy Name.” But
 though he is able to give up some sense objects, he continues to enjoy others. The Lord
says in the Bhagavatam, “Unable to give up the sense objects, he enjoys them even while
condemning himself.” Thus the devotee engages in a struggle (saìgara) with the sense
objects (viñaya), sometimes overcoming them and sometimes being overcome. This stage of
bhajana kriya is therefore called viñaya-saìgarä.
Piyusha-kana Vyakhya: Even the mind of a practitioner who has taken up bhajan still runs
after the sense objects, because everyone has a tendency towards sense gratification since time
immemorial. The Viñëu-puräëa says:
viñayäviñöa-cittänäà viñëv-äveçaù sudürataù
väruëé-dig-gataà vastu vrajann aindréà kim äpnuyät
A person engrossed in sensuality is far, far away from God consciousness. How can anyone
ever find something lost in the west by going toward the east?
The aspiring devotee thinks, “The sense objects, which are the very opposite of attachment to
the Lord, are forcibly pulling me towards them and weakening my interest in bhajan. I must
therefore take exclusive shelter of the Holy Name and give up sense gratification.” Deciding
thus, he then tries to give up sense pleasures, but due to his deeply embedded conditioning, he
is unable to do so. Such a situation is described by the Lord in his teachings to Uddhava:
jäta-çraddho mat-kathäsu nirviëëaù sarva-karmasu
veda duùkhätmakän kämän parityäge’py anéçvaraù
tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù
juñamäëaç ca tan kämän duùkhodarkäàç ca garhayan
A devotee who faithfully hears my glories and is finished with fruitive activities is
naturally disgusted with sense enjoyment, knowing that it leads to misery. But though he
tries to give it up, he is sometimes unable to do so. Even so, he should engage himself in
devotion with deep affection and the firm faith that through it all things will be
resolved, and although he may sometimes enjoy the material senses, he will feel a hatred
for them, knowing that they lead to misery. (11.20.27-28)
The devotee who struggles with his senses exemplifies the inner conflict described in this
verse, sometimes gaining victory and sometimes suffering defeat, but ultimately remaining
strong in his inner commitment.
The purport of Vishwanath’s commentary on these two verses is as follows:
These verses explain the attitude of a neophyte devotee. He knows the association of wife,
children, and consequent entanglement in material affairs to be a cause of miseries, yet he is
unable to give them up. Knowing the material senses to be a source of suffering, his mind
becomes agitated with them and he firmly fixes his mind in devotion. He thinks, “I will never
give up devotion, no matter whether my family attachments are destroyed or increased,
whether my devotional life is impeded by millions of obstacles, or even completely obliterated;
I will even gladly go to hell for my offenses. But even if Lord Brahma himself comes and tells
me to give up bhakti and to accept jnana and karma, I will still not do so.”
Though a devotee might have this kind of certainty about taking up bhajan, he is not as
certain when it comes to sense enjoyment. Thus Krishna says, “He may sometimes enjoy the
material senses.” But though he so engages, he simultaneously condemns himself, for he knows
they are the sources of suffering. He thinks, “Alas! These material enjoyments are very
harmful to me because they are unfavorable to my attaining the lotus feet of the Lord. Though
I have sworn many times on God’s name to give them up, alas! I am unable to live up to my
promises.”
A neophyte devotee thus has to struggle with his senses. Sometimes he conquers them, and
sometimes he is defeated by them. This state is called viñaya-saìgarä.

2.12 - Niyamaksama – “Vow failure”

atha niyamäkñamä. “adyärabhya imäni nämäni gåhétavyäni. etävatyaç ca praëatayaù käryä.

ittham eva tad-bhaktä api sevanéyäù. bhagavad-asambandha-väco’pi noccäraëéyäù. grämya-
värtävatäà sannidhis tyaktavyaù ity ädi pratidinam api pratijänato’pi samaye tathä na
kñamatvam iti niyamäkñamä. viñaya-saìgaräyäà viñaya-tyägäkñamatvam, atra tu bhakty-
utkarñäkñamatvam iti bhedaù.
On the stage called vow failure (niyamäkñamä), the devotee decides, “Starting today I will
this number of Holy Names; I will pay a certain number of obeisances. I will also serve the
devotees. I will not talk about anything unrelated to the Lord and will give up all
association of persons engaged in mundane talks.”
Though the devotee makes such vows every day, he generally fails to carry them out.
The difference between the sensual struggle (viñaya-saìgarä) and vow failure
(niyamäkñamä) is that former is the inability to give up sense enjoyment, while the latter
is the inability to see through one’s intentions for positive engagement in devotional
activities.

Piyusha-kana Vyakhya: As the devotee’s faith increases, he feels the need of committing to a
regulated devotional practice. Due to the existence of powerful material attachments, however,
he fails to consistently follow up on his commitments. It goes without saying that the main cause
of this inability is his failure to get a taste of bhakti. If a devotee gets even the slightest taste of
the name, qualities, and pastimes of the Lord, he will not be able to give up the regular practice
of devotion, despite having other duties. As a child who has a sweet tooth finds it hard to give
up chewing sugarcane, similarly once a devotee gets a taste for devotion he will not be able to
give up regulative devotional practices.
In the stage of vow failure, the sadhaka vows that he will daily chant a lakh of Names, he
will offer a certain number of prostrated obeisances to Vishnu and the Vaishnavas, and will
serve the Vaishnavas in such and such a way. Since hearing or talking of subjects not related
to Krishna upset the mind, he vows not to hear or talk of these things, and to give up the
company of those who slander others or speak nonsense. Although he takes such vows every
day, when faced with temptation, he breaks down. Thus this stage is known as niyamäkñamä,
or the inability to keep vows.
The difference between the sensual struggle stage and the vow failure stage is this: In the
former, the devotee promises to renounce sensual attachments, but fails; in the latter, the
devotee vows to take action to improve his devotional practice, but is unable to follow the
rules he sets for himself.

2.13 - Taranga-rangini – “Whirling in the waves”

This is the sixth and final type of unsteady devotion in practice.
atha taraìga-raìgiëé. bhakteù svabhäva eväyaà yat tadvati sarve’pi janä anurajyantéti
“janänuräga-prabhavä hi sampadaù” iti präcäà väco’pi. bhakty-utthäsu vibhütiñu läbha-püjä-
pratiñöhädiñu valé-valitäsüpaçäkhäsu taraìgeñv iväcarantyä asyä raìga iti taraìga-raìgiëé.
The very nature of bhakti is that when it exists in a devotee, he becomes very popular.
And, as the ancients say, “Riches result from being popular.” Worldly benefits like profit,
respect, and distinction arising from bhakti are like the suckers that grow out of a plant’s
main stem. They are also comparable to waves on the surface of the bhakti ocean. A
devotee who becomes distracted by these benefits is like someone playing (raìga) in these
waves (taraìga). Hence this stage is called taraìga-raìgiëé.

Piyusha-kana Vyakhya: Just as water naturally flows downwards, everyone is naturally

attracted towards a devotee. Whoever is exclusively devoted to Sri Hari, the soul of all living
beings, automatically brings satisfaction to the whole world through his devotional worship.
The Padma-puräëa says:
yenärcito haris tena tarpitäni jaganty api
rajyanti jantavas tatra jaìgamäù sthävarä api
A person who has worshipped the Lord with unflinching devotion brings satisfaction to the
whole world. All creatures, moving and non-moving, take pleasure in him. (brs 1.1.28)
Hence, all sensual happiness, opulence and spiritual bliss automatically come to the devotee.
The Tantra says:
siddhayaù paramäçcaryä bhuktir muktiç ca çäçvaté
nityaà ca paramänandaà bhaved govinda-bhaktitaù
All kinds of pleasure, material and spiritual, automatically come to the devotee. Through
devotion to Govinda one attains all perfection in mystic yoga, all kinds of sensual
pleasure, liberation, and the supreme transcendental bliss. (brs 1.1.31)
A pure devotee never desires profit, adoration, distinction, liberation or mystic perfections—
only the loving service of Sri Krishna. Profit, respect and fame are all counterproductive, like
the suckers, or useless branches that grow out of the trunk of a plant and prevent it from
growing tall, and take nourishment away from the developing fruit. The same water of
devotional practices like shravan and kirtan that give life to the creeper itself also nourish
these suckers, but their growth chokes the main plant. So it is necessary to prune them, as
Mahaprabhu taught Sri Rupa Goswami:
kintu jadi latära aìge uöhe upaçäkhä
bhukti-mukti-vaïchä joto, asaìkhya tära lekhä
niñiddhäcära kuöinäöé jiva-hiàsana
läbha, püjä, pratiñöhädi joto upaçäkhä-gaëa
seka-jala päiyä upaçäkhä bäåhi jäy
stabdha hoiyä müla-çäkhä bäåhite nä päy
prathame-i upaçäkhära koribe chedana
tobe müla-çäkhä bäåi jäy våndävana
 Sometimes large numbers of suckers sprout from the creeper’s main stem. These are the
innumerable desires for material enjoyment, liberation, performance of acts forbidden in
shastras, deceit, duplicity, faultfinding, violence towards other living beings, material gain,
respect, fame, and so on. When one waters the bhakti creeper, these suckers also flourish,
curtailing the growth of the main stem. So the gardener’s first job is to prune any
unwanted branches, thus allowing the main stem to grow all the way to Vrindavan. (cc
2.19.158-161)
These pleasures which come as a byproduct of bhakti are also compared to small waves on the
bhakti ocean. In this stage, the devotee is distracted by these byproducts and takes pleasure in
them. In other words, he does his devotional practices while “whirling in the waves.” This is
the great pitfall on the devotional path called taraìga-raìgiëé. A more extended discussion on
these distractions will be given in the next chapter of this book.35

35. These are the same as the bhakty-uttha-anarthas, “unwanted elements arising from devotion itself.” See especially section
3.15.
 The third shower of nectar

- getting rid

of anarthas -
3.1 - The Four Kinds of Anarthas

After explaining faith, association with the saintly and the different kinds of unstable worship
in the second shower of nectar, Vishwanath now turns to an explanation of the different
kinds of anarthas and how to get rid of them in this third shower of nectar.

atha anarthänäà nivåttiù. te cänarthäç catur-vidhäù—duñkåtotthäù sukåtotthä

aparädhotthä bhakty-utthäç ceti. tatra duñkåtotthäù durabhiniveça-dveña-rägädyäù
pürvoktäù kleçä eva. sukåtotthä bhogäbhiniveçä vividhä eva. te ca kleçäntaù-pätina iti
kecit. aparädhotthä ity atra nämäparädhä eva gåhyante. seväparädhänäà tu nämabhis tat-
tan-nivartaka-stotra-päöhaiù sevä-sätatyena ca bhavyasya vivekinaù präyaù pratidinam
evopaçamenäìkuré-bhävänupalabdheù. kintu tat-tad-upaçama-sambhava-balena tatra
sävadhänatä-çaithilye seväparädhä api nämäparädhä eva syuù. tathä hy uktam—“nämno
baläd yasya hi päpa- buddhiù” iti. tatra näma ity upalakñaëaà bhakti-
mätrasyaivopaçamakasya. dharma-çästre’pi präyaçcitta-balena päpäcaraëe na tasya
päpasya kñayaù pratyuta gäòhataiva.

We will now explain anartha nivritti, or cessation of unwanted elements, those that are
unfavorable to bhakti. Anarthas are of four types: (1) those arising from sin (duñkåtottha);
(2) those arising from past pious works (sukåtottha); (3) anarthas arising from offenses of
various sorts (aparädhottha), and (4) those arising from devotion itself (bhakty-uttha).
Anarthas arising from sin are equivalent to the five kleshas mentioned in the
previous chapter (section 2.3). Those arising from pious activities are the various kinds
of sense enjoyments. Anarthas arising from offenses refer principally to Namaparadhas
(offenses to the Holy Name). There are other offenses incurred during the worship of
the Deity, known as sevaparadhas, but these do not play as important a role, as those
engaged in bhajan generally clear away any such offenses through chanting the Holy
Names and saying prayers or reciting hymns, thus preventing their development. If one
is careless about these sevaparadhas, however, knowing that they are easily
counteracted by chanting or reciting prayers, they then turn into Namaparadha, for it
is said, “Committing sins on the strength of the Holy Name is one of the
Namaparadhas.” In this verse, “the Holy Name” is taken as a synechdoche
(upalakñaëa),36 meaning that it stands in for all devotional practices: committing sins
on the strength of any devotional practice is offensive. Even the dharma shastras, the
Hindu lawbooks, state that sins become even more deeply entrenched if one
purposefully commits sins thinking that he can counteract their evil effects by
performing atonements.

36. A synechdoche is the technical term that most closely corresponds to upalakñaëa. It means a word that stands in for a
whole series of other things, such as a part for a whole, or one item of a series standing in for the the whole series.
Piyusha-kana Vyakhya: That which has no use is called anartha. 37 Materialistic persons may
consider worldly wealth and money as useful, but for the devotee the only useful or desirable
object is Sri Krishna and his loving service. For the jiva in his pure state, this is the only thing
of value, or his paramärtha, for in his pure state he is an eternal servant of the Lord. Anything
that opposes the paramartha (supreme spiritual attainment) and creates obstacles to its
attainment is called an anartha.
Bhakti, or Bhagavata dharma, is such a powerful path that even by the slightest touch of it a
devotee becomes successful. The Bhagavatam says:
çruto’nupaöhito dhyäta ädåto vänumoditaù
sadyaù punäti sad-dharmo deva-viçva-druho’pi hi
Even the most malicious man, an enemy of the gods and the world, is quickly purified by
hearing, studying, meditating, respecting, or even by merely approving this Bhagavata
dharma. (11.2.12)
Nevertheless, there are elements that obstruct this powerful practice, and these are the subject
of this chapter. Every sincere sadhaka should therefore study it with careful attention. As
Narottam Thakur says: antaräya nähi jäy, ei se parama bhaya: “My greatest fear is that the
obstacles to my devotional practice will not go away.” (Prema-bhakti-candrikä)
Though desire for material enjoyment is the root cause of all the conditioned souls’ anarthas
from beginningless time, they come in four different forms:
(1) Duñkåtottha-anartha: These obstacles to devotional life arise out of sins committed in our
previous lives. Vishwanath mentioned the five kleshas in the second chapter (section 2.3),
namely ävidyä, asmitä, räga, dveña, and abhiniveça. These are the anarthas that come out of sin.
The essence here is this: we living entities in this world have forgotten Krishna since time
immemorial. We are bound by ignorance and, due to our evil desires, are attached to the bodily
conception of life and the false ego of I and mine. This is the cause of aversion to the threefold
miseries and attachment to sense enjoyment, which further create a strong conditioning to
identifying with the bodily conception of life. When this conditioning distracts us from
engaging in shravan, kirtan and other devotional activities, it is known as an anartha arising
from our own sinful past.
(2) Sukåtottha-anartha: Desires for the temporary pleasures of higher realms like heaven
arising from pious activities done in previous lives are known as sukåtottha-anarthas. These
desires for sense enjoyment arise in the heart during devotional practices. Due to the
samskaras of sense enjoyment coming from previous births, the desire for mukti is also
included in sukåtottha-anartha. One is unable to relish the taste of bhakti as long as desires for
sense enjoyment or liberation exist in the heart. Rupa Goswami writes:
bhukti-mukti-spåhä yävat piçäcé hådi vartate
tävad bhakti-sukhasyätra katham abhyudayo bhavet
How can the joy of devotion manifest within the heart as long as the witches of desire for
sense enjoyment and liberation remain there? (brs 1.2.22)
For this reason, Patanjali Maharshi and other sages consider sukåtottha-anartha to included in
the five types of misery, such as ignorance and egoism.

37. The word artha has many meanings in Sanskrit, such as “meaning, value, or purpose.” The puruñärthas (or pumarthas) are
the goals of life. Artha as one of the four goals (dharma, artha, kama, moksha) is generally taken to mean money or material
affluence. Anartha is therefore its opposite: something that lacks value, or an unwanted consequence of our activities. By
extension, it means any kind of evil.
 (3) Aparädhottha-anartha: These are anarthas arising out of offenses. Generally, this
anartha is the most difficult obstacle to advancement on the path of devotion. For this reason
the author gives more attention to this point.
First, it must be noted that there is a great difference between sin and offense. Even a glimpse
of devotion (bhajanäbhäsa) destroys heaps of sins as easily as fire burns heaps of cotton, but
aparadhas are not so easily destroyed. The best remedy for offenses is to accept one’s fault and
repent deeply. A sinful person can easily get the fruits of devotion, but not one who has been
offensive. Chaitanya-caritämåta says:
eka kåñëa-näme kare sarva-päpa-näça
premera käraëa bhakti karena prakäça
premera udaye haya premera vikära
sveda-kampa-pulakädi gadgadäçru-dhära
anäyäse bhava-kñaya kåñëera sevana
eka kåñëa-nämera phala päi eto dhana
hena kåñëa-näma jadi loy bahu-bära
tabu jadi prema nohe, nohe açru dhära
tabe jäni aparädha tähäte pracura
kåñëa-näma-béja tähe nä hoy aìkura
Even chanting the name of Krishna once destroys all sins and brings about the
appearance of pure devotion, which is the cause of divine love. With the appearance of
divine love, bodily transformations appear such as perspiration, trembling, hairs standing
on the body, faltering of the voice, and tears in the eyes. Even a single utterance of
Krishna’s name brings such treasures, from the destruction of material bondage up to
Krishna’s loving service. Krishna’s name is so powerful, so if someone chants repeatedly
but still does not get prema and tears do not appear in his eyes, then I must recognize that
he has committed many offenses and the seed of the Holy Name has not been able to take
root in his heart. (cc 1.8.26-30)
From these verses, it is evident just how much more dangerous offenses are than sins as obstacles
on the path of devotion. What exactly is sin? It is engagement in harmful activities like theft,
adultery, murder, lying, or even the eating of forbidden foodstuffs motivated by the desires for
sense enjoyment that appear in the heart as a result of bodily consciousness. The body is non-self,
or matter. When we identify with the non-self and think we can find happiness through contact
with sense objects, which are also not the self, this leads us to engage in impious activities, which
we call sin. But since sin means functioning on the platform of the non-self, it does not in fact
touch the self, the transcendental spirit soul. Its effects are manifest in the material body and
mind.
Aparadha, on the other hand, is much graver than sin. Its effects cover the spirit soul itself.
Devotional practices like shravan and kirtan are spiritual and are conducted on the platform of
the self or the soul, and they benefit the soul. The objects of such devotional activities—the
Lord, his devotee, his holy name, and his eternal abode—are similarly spiritual. When we
mistakenly think of these things as material and disrespect, disdain or treat them in some
other unacceptable way, then we commit aparadha. Wicked actions committed in relation to
the non-self are thus known as sins, and those that affect the soul or true self are known as
aparadha.
 Offenses to the devotee, who is the reservoir of love for God, are graver than offenses to
God himself, who is the ultimate object of love. Vaishnava aparadha results in the drying up of
the very root of bhakti and its disappearance, whereas offense to the Lord only covers or
diminishes bhakti, with the possibility of its reappearance when the effects of the offense
dissipate. This shows just how much more dangerous offenses to Vaishnavas are.
Aparadhas are odious acts based in hate and opposed to love. This adverse mood, which
arises from false ego, creates a wide breach between the lovable mahats, or exalted devotees,
and the sadhaka devotee aspiring for divine prema. Ego makes the aspiring devotee think
himself exalted though he is fallen, and wise though he is a fool. Consequently, he disrespects
or neglects the mahats, thinking them to be ordinary mortals. The devotional scriptures refer
to the guru, Vaishnavas, and all creatures residing in the Holy Dham as mahat, or “great.”
Everything connected to these mahats, from their bodies onward, is transcendental and
untouched by material qualities. As soon as one thinks of them as mundane, he has committed
the offense known as showing disrespect to a mahat. Even if one externally gives the mahats
respect while inwardly harboring a mundane attitude toward them, this too is a kind of
disrespect because it deprives one of the kindness, affection, and mercy that these naturally
compassionate mahats would bestow.
The root rädh means satisfaction; the prefix apa adds the sense of moving away. In other
worlds, any act that causes the dissatisfaction of the Lord, the Holy Name, the guru, or the
Vaishnavas is called aparadha.
The chief causes for attaining the Lord are devotion, the devotee and the Lord’s mercy. By
the same token, disrespect, faithlessness, negligence, and blasphemy to bhakti, bhakta and
Bhagavan are the chief obstacles to attaining him. The best way to overcome such offenses is
to exercise extreme caution in our dealings with them, to take shelter of them in full
awareness of their true identity, and to show them full respect. By engaging in bhajan in this
way, all offenses will be destroyed.
Vishwanath here says that aparadha principally refers to the offenses to the Holy Name, and
not to offenses committed in the course of worshiping the Deity (sevaparadha). That is
because those who engage in Deity worship, if they are intelligent, also chant the Holy Name
and recite prayers constantly, thus nullifying whatever sevaparadhas they may commit. On the
other hand, if one is careless about offenses committed in the course of Deity worship,
thinking that chanting the Holy Name will counteract them, then these sevaparadhas become
Namaparadhas, for this is the sixth offense to the Holy Name.
A sadhaka devotee should thus also be aware of the sevaparadhas. According to the Padma-
puräëa,38 these are thirty-two in number: (1) Entering the temple on a vehicle (2) or with
shoes; (3) non-observance of the Lord’s festivals; (4) not offering obeisances on seeing the
Deities; (5) praying to the Lord without washing the mouth after taking prasad; (6) praying to
the Lord in an unclean state; (7) paying obeisances with one hand; (8) circumambulating with
one’s back towards the Deity; (9) spreading the legs in front of the Deity; (10) keeping one’s
arms folded in front of the Deity; (11) lying down in front of the Deity; (12) eating in front of
the Deity; (13) speaking lies in front of the Deity; (14) speaking loudly in front of the Deity;
(15) chatting in front of the Deity; (16) crying in front of the Deity; (17) chastizing or favoring
others in front of the Deity; (18) speaking harsh words before the Deity; (19) covering the
body with a blanket in front of the Deity; (20) blaspheming others in front of the Deity; (21)
praising others in front of the Deity; (22) engaging in obscene talks in front of the Deity; (23)
passing air while doing puja; (24) serving the Lord in a miserly way, though capable of doing
38. All the following sevaparadhas are listed in Sri Jiva Prabhu’s commentary to Bhakti-rasämåta-sindhu 1.2.120 and in
Hari-bhakti-viläsa, 8.441ff.
plentiful puja; (25) eating things not offered to the lord; (26) not offering seasonal fruits and
vegetables; (27) offering the remnants of food or food given before to anybody else; (28) sitting
with one’s back towards the Deity; (29) greeting others in front of the Deity; (30) keeping
silence though the guru is asking some question; (31) praising oneself in front of the Deity;
(32) blaspheming the demigods.
The Varäha-puräëa adds a number of other aparadhas in the same vein: (1) Eating the food
of wealthy persons; (2) touching the Deity in a dark room; (3) approaching the Deities against
the rules; (4) opening the door of the temple without ringing the bell; (5) collecting food for
the Deities contaminated by dogs and other animals; (6) breaking silence while doing puja; (7)
interrupting puja to attend to bodily functions; (8) offering incense without also offering
scents, garlands, etc.; (9) doing worship with forbidden flowers; (9) worshipping the Deity
without cleaning the teeth, (10) after sexual intercourse, (11) after touching a menstruating
woman, a dead body or a lamp, (12) while wearing torn clothes or those left by others; (13)
wearing red, blue, or unclean clothes; (14) after seeing a dead body; (15) while passing air, (16)
while in an angry mood, (17) after coming from a cremation ground, (18) without having
digested one’s meal; (19) after eating safflower (kusumba), cooked leaves (çäka), or asafoetida;
(20) or after smearing the body with oil.
Besides all the above, there are some other sevaparadhas that have been mentioned:
disregarding the devotional scriptures to preach to others who have no relation to the Lord,
chewing betel in front of the Deity, worshipping the Deity with flowers kept on leaves of a
castor oil plant, worshipping the Deity during forbidden times, doing worship while sitting on
a wooden seat or sitting on the floor without an asana, touching the Deity with the left hand
while bathing him, doing puja with dried flowers or flowers begged from others, spitting while
doing puja, boasting about oneself during puja, putting on oblique or Shaiva tilak while
worshipping the deity of Vishnu, offering food cooked by non-Vaishnavas, doing one’s puja in
the sight of non-Vaishnavas, entering the temple without first washing the feet, doing puja
without first worshipping Ganesh (the god who removes all obstacles), doing worship while
the body is sweating, after seeing a Kapalika (a Shaiva ascetic who carries a human skull and
uses it as receptacle for his food), bathing the Deity with water touched by the fingernails,
stepping over the nirmälya (offered Tulasi, flowers, garlands, and other paraphernalia), and
swearing oaths in the name of the Lord.
Wise devotees take all the above sevaparadhas seriously and are careful to avoid them.
However, if they unknowingly or accidentally commit such an offense somehow, it can be
counteracted by chanting, reciting prayers, and serving the Lord constantly. If someone,
however, slackens his vigilance toward sevaparadha and thinks, “Such offenses can be
nullified simply by reciting stotras and chanting the Holy Name, so there is no harm in
committing them,” these minor offenses will turn into grave ones, for the scriptures say that it
is an offense to the chanting of the Holy Name to commit sins on the strength of chanting. A
person who does so will not be able to destroy his sin by any means; rather, it becomes as
dangerous as a bolt of lightning.
But Vishwanath points out that in the verse that describes this sixth offense to the Holy
Name, the word näma is to be taken as an upalakñaëa, which means that it stands in for any
devotional activity. An upalakñaëa is defined as a term that indirectly implies a whole series of
related things (sva-pratipädakatve sati svetara-pratipädakatvam upalakñaëatvam). For example,
if someone says, “Keep the crows away from the yogurt,” the principal idea is to protect the
yogurt. The word “crow” is used here as an upalakñaëa to represent all creatures that should be
kept away from it. In the same way, when one says one should not commit sin on the strength
of chanting the Holy Name, this means that one should not use any kind of devotional activity
as an excuse for sinful behavior.
 3.2 - Further precisions on the offense of
sin committed on the strength of chanting

In the previous paragraph, Vishwanath explained that aparadha is a powerful obstacle to

devotional worship and that committing sins on strength of chanting the Holy Name is a
terrible offense. Doubts about this will now be addressed.
nanv evam “na hy aìgopakrame dhvaàso mad-dharmasyoddhaväëv api” iti, “viçeñato
daçärëo’yaà japa-mätreëa siddhidaù”39 ity ädi väkya-balena tat-tad-aìgänäm ananuñöhäne
vaikalyädäv api vä jäte nämäparädhaù prasajjate. maivam. “nämno baläd yasya” ity atra päpe
buddhiç cikérñädi. tad eva hi päpaà yatra sati nindä-präyaçcittädi-çravaëam. na ca karma-
märga iva bhakti-märge’pi aìga-vaikalyädau kväpi nindä-çravaëam iti na taträparädha-
çaìkä.
Krishna says in the Bhagavatam, “My dear Uddhava, bhakti, or Bhagavata dharma, has
such a wonderful effect that once one begins practicing it, free from material desire, it can
never be even slightly lost or destroyed” (11.29.20). Elsewhere, it is said, “Simply chanting
the ten-syllable mantra gives all perfection.” On the strength of these verses, one may ask
whether the non-performance or improper performance of such devotional actvities does
not result in Namaparadha. The answer is no. In the verse, “One who commits sins on the
strength of the Holy Name,” the word päpa-buddhiù means the intentional committing of
sins. Acts that are condemned by the scriptures and require atonement are known as sins.
On the karma-kanda path, imperfect performance of karma is condemned. But on the
devotional path, the imperfect performance of any devotional activity is neither
condemned nor considered to be an offense.

Piyusha-kana Vyakhya: In the Bhagavatam, Sri Krishna tells Sri Uddhava,

na hy aìgopakrame dhvaàso mad-dharmasyoddhaväëv api
mayä vyavasitaù samyaì nirguëatväd anäçiñaù
My dear Uddhava, bhakti, or Bhagavata dharma, has such a wonderful effect that once
one begins practicing it, free from material desire, it can never be even slightly lost or
destroyed. This is because it was established by me, who am beyond the material nature.
(Bhag. 11.29.20)
On the path of religious ritual, one only attains the full result if a ritual is done properly from
beginning to end without any flaws in any of its parts. Otherwise it becomes useless. This is
not the case with bhakti, or Bhagavata dharma, which never becomes fruitless even though
improperly performed or left incomplete. Bhakti is transcendental, and as such can never be
destroyed. It can be compared to a piece of gold that remains lying in a heap of garbage for a
long time. In due course of time the waste all around it decomposes, but the gold remains. In
the same way, one’s own devotional acts, no matter how insignificant, will eventually bear
fruit. Even if there is some delay caused by obstacles like aparadha, bhakti will still be there to
give its results after their removal. The same understanding applies to scriptural statements
like, “Simply chanting this ten-syllable mantra gives all perfection.”
Here one may ask, “Is this not also the offense of sinning on the strength of a devotional
activity like chanting the mantra? For it is being said that where there is incompleteness or
39. According to Dhyanachandra’s Paddhati (136), this verse is taken from either Gautaméya-tantra or Sanat-kumära-saàhitä.
interruption in devotional practice, japa of the mantra will still grant perfection. Since here
the chanting of the Holy Name is depended upon for final perfection, isn’t it an offense to the
chanting of the Holy Name to just chant and leave the rest of one’s bhajan incomplete?”
The answer is no, this is not a Namaparadha, because the offense in question refers to the
intentional or conscious committing of sin. It comes about when someone thinks, “The Holy
Name has the power to destroy innumerable sins, so there is no harm in engaging in sinful
acts. I will be able to take care of them simply by chanting.” The verses cited here have
nothing to do with intentional sinful acts, since the chanting of the mantra is done with the
desire to attain the Lord. If a devotee falls sick, is dying, or due to some other obstacles is
unable to complete or perform his devotional chores, then he still attains the promised result
through the influence of bhakti. There is no intention of committing sins in this case. Sins are
activities condemned in the scriptures, which have specific atonements. There is neither
condemnation nor any prescribed atonement for the inadequate performance of devotional
acts.
On the path of karma, if there is even the slightest fault in the ingredients, mantra, time,
or performer of a sacrifice, then it is all spoiled, and one either fails to get the desired result
or even obtains its complete opposite. Such problems are not encountered on the bhakti
path, for bhakti is self-manifest, all-pervading, and complete. There is thus no possibility of
any evil effect from its improper performance. If somehow someone cannot complete his
devotional practices, then by bhakti’s mercy they are automatically compensated for. Bhakti
will award the results of even their incomplete performance. Neither condemnation nor
atonement for such failure is prescribed anywhere, either in the scriptures or in the oral
tradition. One should, therefore, not raise any doubt of Namaparadha in this case.

3.3 - Aparadhas are not always a consideration

When he introduced the subject of the aparadhas, the author stated that one even imperfectly
engaged in Bhagavata dharma still attains its results, and that offenses are not always a
consideration. Here he continues on this theme, citing the Bhagavatam.
yad uktaà—
“ye vai bhagavatä proktä upäyä hy ätma-labdhaye.
aïjaù puàsäm aviduñäà viddhi bhägavatän hi tän
yän ästhäya naro räjan na pramädyeta karhicit.
dhävan nimélya vä netre na skhalen na pated iha” iti.
atra nimélyeti kartå-vyäpära-liìgena vidyamäne eva netre mudrayitvä taträpi dhävan päda-
nyäsa-sthalam atikramyäpi vrajan na skhaled ity akñarärtha-labdher bhagavad-dharmam
äçritya tad-aìgäni sarväëi jïätväpy ajïa iva känicid ullaìghyäpi anutiñöhan na pratyaväyé
syät, näpi phaläd bhraçyed ity eva vyäkhyä upapadyate. nimélanaà nämäjïänaà tasyäpi
çruti-småti-viñayäv ity eñä tu na saìgacchate mukhyärtha-bädhäyogät. na ca dhävan nimélyety
etad eva dvätriàçad-aparädhäbhävam api kroòékarotv iti väcyam. yän bhagavatä proktän
upäyän äçrityety uktatvät. “yänair vä pädukair väpi gamanaà bhagavad-gåhe” ity ädayas tu
tatra niñiddhä eva. seväparädhe tu, “harer apy aparädhän yaù kuryäd dvipada-päàçanaù” ity
ädiñu çrüyanta eva nindäù.
 kià ca, te nämäparädhäù präcénä arväcénä vä yadi samyag-anabhijïäta-prakäräù syuù,
kintu tat-phala-liìgenänuméyamänä eva, tadä teñäà nämabhir eväçränta-prayuktair bhakti-
niñöhäyäm utpadyamänäyäà krameëopaçamaù. yadi te jïäyanta eva tadä tv asti kvacit kaçcid
viçeñaù.

The Srimad Bhagavatam says, “O King! The Lord himself has given the means whereby
even those without complete knowledge can easily come to know the Self. These various
means are known as Bhagavata dharma. Anyone who takes up this process will never be
bewildered, and even if he should run with his eyes closed, he shall neither slip nor fall.”
(Bhag. 11.2.34-35)
In this verse, the word nimélya (“having closed his eyes”) means that even though the
practitioner is not blind, he has deliberately shut his eyes. Over and above that, he is
running (dhävan), which means he is that skipping over portions of the path he is
following. In spite of this, however, he neither stumbles nor falls.
From this literal interpretation of the verse, we can gather that someone who has taken
shelter of the Bhagavata dharma path itself may well skip over some elements of its
practice as though ignorant of them, but even so will neither encounter obstacles nor be
deprived of the result. The closing of the eyes in this case cannot be explained as
ignorance of the Srutis or Smritis, because that would contradict the primary intention of
the verse.
On the other hand, the words “running with the eyes closed” cannot mean that
deliberate neglect of the thirty-two kinds of sevaparadhas is integral to the Bhagavata
dharma, since the two verses clearly state that this is about taking up the processes spoken
by the Lord himself, and these include the prohibition of such offenses as stated in verses
such as, “It is offensive to enter the temple of the Lord riding on a vehicle or wearing
shoes” (hbv 8.441ff), or, “One who commits offense to the Lord is but a two-legged animal”
(hbv 11.519).
The causes of our offenses to the Holy Name, whether committed long ago or recently,
may be imperfectly understood, but their presence can nevertheless be inferred by their
effects. Even so, they can still be gradually nullified by developing a full commitment to
devotion through constant chanting of the Holy Name. Once again, however, special
considerations must be taken if one commits the offenses deliberately.

Piyusha-kana Vyakhya: On the bhakti path, if one rushes forward in the eagerness to advance,
one may ignore some of its practices without any fear of falling down or committing an
offense. Evidence for this is given by Kavi Yogindra in his instructions to King Nimi—
ye vai bhagavatä proktä upäyä hy ätma-labdhaye
aïjaù puàsäm aviduñäà viddhi bhägavatän hi tän
yän ästhäya naro räjan na pramädyeta karhicit
dhävan nimélya vä netre na skhalen na pated iha
O King! The Lord himself has given the means whereby even those without complete
knowledge can easily come to know the Self. These various means are known as
Bhagavata dharma. Anyone who takes up this process will never be bewildered. Even
should he run with his eyes closed, he shall neither slip nor fall. (Bhag. 11.2.34-35)
Other religions have been enunciated by different prophets and sages, but only the Lord can
reveal the devotional path, or Bhagavata dharma, for it arises from his essential being. The Lord
himself tells Uddhava:
kälena nañöä pralaye väëéyaà veda-saàjïétä
mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù
O Uddhava! At the beginning of the creation, I taught Brahma the Vedic scriptures that
describe my devotion, which is non-different from me, and which in the course of time
had been lost in the flood of universal destruction. (Bhag. 11.14.3)
The fruit of Bhagavata dharma is to attain divine love and the direct service of the Lord. The
Lord himself knows better than anyone how to attain him, so when he personally reveals the
process, it is most reliable and correct. The is one reason he himself comes to speak it.
The verse under discussion says the Bhagavata dharma, “whereby even those without
complete knowledge can easily come to know the Self,” indicating that everyone has the right to
engage in it, and that it is much easier to follow than the difficult paths of jnana, yoga, and
others. Thus, whoever takes shelter of this path, even if he runs over it with his eyes closed, will
not trip or fall.
The word dhävan here indicates the particular way the subject is engaged in another action,
namely running. When one runs, then one abandons his natural gait and skips steps he would
normally take. In other words, he goes so quickly toward his destination that his feet will not
touch the ground in all the places that he would if he was walking at a normal pace. His eyes
are fixed on his destination and so, even though his eyes are open, he does not always keep his
sight on the path immediately before him. Similarly, one who has taken shelter of the
Bhagavata dharma and knows all its practices, but out of an eagerness to reach his goal
oversteps some of them as if ignorant, will nevertheless not encounter any obstacles nor be
deprived of its fruits as long as he continues to engage in the most important devotional
practices.
Saying that the practitioner’s eyes are closed does not mean that he is blind to the the
injunctions of the Srutis and Smritis. In some cases, there is an obstacle to taking the direct
meaning of a text, and in such cases one may take the figurative meaning (or lakñaëä). The
customary example given is gaìgäyäà ghoñaù, “the cowherd village is on the Ganges.” Since it
is impossible for a village to be directly on the river itself, it must be concluded that the word
“on” is a figure of speech, and the village is really on the riverbank. In this case, however, if we
take the word nimélya as figurative, the author’s intention will be missed, for he wishes to say
that the devotee is fully aware of the instructions of sadhu, shastra, and guru, but either due to
his great eagerness (anuräga) to reach the goal, or for some other valid reason, he deliberately
oversteps the less important of the devotional practices. In such cases, there is no harm, but
this does not mean that the Bhagavatam here condones whimsically violating or slackening
one’s devotional practice.
Now some may argue that the words “running with one’s eyes closed” imply that deliberately
ignoring the thirty-two sevaparadhas should be included as an aspect of devotional practice. 40
In other words, whether one commits such offenses deliberately or out of ignorance, it does
not matter. But this is not an acceptable interpretation, since it is clearly stated that the Lord
himself taught the Bhagavata dharma. How could he possibly approve committing offenses to
himself? The scriptures have clearly listed numerous offensive acts in Deity worship, like

40. Vishwanath is here taking aim at those antinomian schools of Vaiñëavism that consider flaunting the minor rules of vidhi
bhakti to be an integral part of raganuga.
entering the temple of the Lord with shoes on or in a palanquin, so how could the Lord order
us to do what is forbidden in the scriptures? Furthermore, the Puranas condemn these
sevaparadhas in statements such as, “That two-legged animal who commits offense to the
Lord...”
Next, Chakravarti Thakur says that whether one has committed offenses to the Holy Name
a long time ago or recently, even if one is unaware of having committed them, their presence
can be deduced from their symptoms, such as slackness in devotion or attachment to objects
unrelated to Krishna. By constantly chanting the Holy Name, when nishtha for devotion
appears, then gradually these aparadhas are neutralized.
jäte nämäparädhe’pi pramädena kathaïcana
sadä saìkértayan näma tad-eka-çaraëo bhavet
nämäparädha-yuktänäà nämäny eva haranty agham
aviçränta-prayuktäni täny evärtha-karäëi ca
If someone accidentally commits a Namaparadha, then he should constantly chant the
Holy Name, taking sole shelter of it. The Holy Name destroys the sins of even those who
commit Namaparadha. Constant chanting of the Holy Name is always beneficial. (hbv
11.525-526)
The effects of offenses committed unknowingly are not particularly dangerous. On the other
hand, if someone commits offenses intentionally, the consequences are much more serious and
there are accordingly special procedures to neutralize them.

3.4 - Offenses to the Holy Name: sadhu ninda

Having dealt with questions of sevaparadha, Vishwanath now turns to the more virulent
Namaparadhas, beginning with offenses against the devotees.
yathä “satäà nindä” iti daçasu nämnaù prathamo’parädhaù. tatra nindety anena dveña-
drohädayo’py upalakñyante. tataç ca daivät tasminn aparädhe jäte—“hanta pämareëa mayä
sädhuñu aparäddham” iti anutapto janaù “kåçänau çämyati taptaù kåçänunä eväyam iti
nyäyena tat-padägra eva nipatya prasädayämi” iti viñaëëa-cetasä praëati-stuti-
sammänädibhis tasyopaçamaù käryaù.
kadäcit kasyacana kair api duñprasädanéyatve bahu-dinam api tan-mano’bhirociny
anuvåttiù käryä. aparädhasyätimahattvät kathaïcit tayäpy anivartya-kopatve “dhiì mäm
akñéëa-bhaktäparädhaà niraya-koöiñu patantam” iti nirvidya sarvaà parityajya
samäçrayaëéyä näma-saìkértana-santatiù. tayä ca mahä-çaktimatyävaçyam eva käle tataù
syäd evoddhäraù.
“kià me muhur muhur eva päda-patanädibhiù sväpakarña-svékäreëa ‘nämäparädha-
yuktänäà nämäny eva haranty agham’ ity asyaiva paramopäyaù sa eva samäçrayaëéyaù” iti
bhävanäyäà pürvavad eva punar api nämäparädhaù.

Sadhu ninda, or blaspheming Vaishnavas, is the first of the ten Namaparadhas. Ninda also
means hatred, enmity, and such. If someone accidentally commits this offense then he
should counteract it by repenting as follows: “Oh! I am so sinful that I have offended the
sadhus. Since it is said that only the application of heat brings relief to one who has been
 burned, I shall fall down at the feet of the very persons I have offended and pacify them.”
Thus, to nullify the offense of sadhu ninda, one should, with a repentant heart, pay
obeisances, glorify, and give respects to the very sadhu he has offended.
If for some reason the person one has offended cannot be satisfied by repeated efforts,
then one should serve him favorably for many days in a continued attempt to do so. If the
offense is so grave that the Vaishnava’s anger cannot be calmed by any means, then one
should repent, “Shame on me! Despite my efforts, I have been unable to find pardon for
the offense I have committed, so I am surely destined for a million hellish births.” In
extreme remorse, he should take constant and exclusive shelter of Nam sankirtan, giving
up all other activities. By the divine power of Nam sankirtan, such a penitent person will
one day be freed from his offense.
On the other hand, if one thinks, “The shastras say the Holy Name destroys the sins of
even those who commit Namaparadha, so what need is there for repeatedly humbling
myself at the feet of such a sadhu? I should simply take the shelter of Nam sankirtan as the
best way of nullifying the offense,” this attitude will just make him guilty of committing
sin on the strength of chanting.

Piyusha-kana Vyakhya: The ten types of Namaparadhas have been described in the Padma-
puräëa—
satäà nindä nämnaù paramam aparädhaà vitanute
yataù khyätià yätaà katham u sahate tad- vigarhäm
çivasya çré- viñëor ya iha guëa- nämädi- sakalaà
dhiyä bhinnaà paçyet sa khalu hari- nämähita- karaù
1. The first offence is the greatest of all: to blaspheme devotees who, through their attachment
to the Holy Name, spread its glories throughout the world. How will the Lord who is manifest
in the Holy Name ever tolerate such blasphemous activities? One should free oneself from the
slightest tendency to criticize those sadhus who have given up all other duties and
responsibilities to take sole shelter of the Holy Name. One should rather associate with them
and engage in Nam sankirtan in their company. The Holy Name will then quickly bestow its
grace.
2. The second offense is named in the second half of the first sloka. It can be explained in
two different ways:
A. It is an offence if one considers the name, qualities, and such of Mahadeva and Vishnu to
be different, then it is an offense. In other words, if one considers Shiva to be one independent
Lord with his own specific energies and Vishnu another similarly independent Lord, then a
confusion arises about the nature of God, which hampers one’s exclusive devotion to Sri Hari.
One should, therefore, understand that Krishna is the Lord of all lords. Shiva and others are
lords due to being empowered by the energy of Krishna, but have no independent powers. One
who chants the Holy Name with this understanding commits no offense.
B. According to the second explanation, this offense means considering the all-auspicious
name, form, qualities, and activities of Lord Vishnu to be different from his eternal personality
(nitya-siddha-vigraha).
näma vigraha svarüpa—tina eka-rüpa
tine bheda nahi, tina cid-änanda-rüpa
kåñëa-näma, kåñëa-guëa, kåñëa-lélä-vånda
 kåñëera svarüpa-sama—saba cid-änanda
The Lord’s name, form, and personality—all three are one and same. There is no
difference between them, since all of them are eternal and blissful. Krishna’s name,
qualities, and pastimes are all the same as Krishna’s personality—eternal and blissful. (cc
2.7.131,135)
3. The third offense is to disrespect the guru or to consider him to be an ordinary human
being.
guror avajïä çruti- çästra- nindanam
tathärtha- vädo hari- nämni kalpanam
The guru is the embodiment of the Lord’s compassion. A disciple should therefore not see any
mundanity, or even a nominal fault in the transcendental form of Sri Gurudeva. He should,
instead, constantly meditate on his transcendental qualities. If somehow a disciple considers
the guru to be an ordinary being, then it is a grave offense. Not chanting the mantras given by
the guru and not practicing devotion according to his instructions are aspects of this offense,
since these are also signs of disrespect.
Vishwanath’s discussion of this offense, found in his Särärtha-darçiné commentary to the
Bhagavatam (6.2.9-10),41 is summarized as follows: Some say, “I know that the Lord is
worshipable and that bhajan is the means to attain him. I also know that the person who
instructs one is such bhajan is the spiritual master and that in the past, only those who have
followed the directions of such spiritual masters have attained the Lord. Even so, the
scriptures say,
no dékñäà na ca sat-kriyäà na ca puraçcaryäà manäg ékñate
mantro’yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù
The mantra of Krishna’s holy name needs only to touch the tongue of the devotee to give
results, and depends on neither initiation or any other ritual, including puraçcaraëa.
(Padyävali, 29)
“There is also the example of Ajamila, who attained Vaikuntha without all these
complications, so why should I bother going to the trouble of taking a guru? Simply by
chanting I will be sure to attain the Lord.”
This however is a great offense to the Holy Name known as guror avajïä, which will block
one’s progress and assure that he does not attain the Lord. Rather he will have to return birth
after birth until this particular offense has been rectified by taking shelter of a spiritual
master.
4. Criticizing the Vedic scriptures (çruti- çästra- nindä) is the fourth offense. The Vedic
literature is apauruñeya, not the product of any human being. In other words, it is revealed by
the Lord himself. Sages of the Vedic age therefore established that the Srutis are the best of all
authorities. They consider that all other shastras receive their authority by following them.
Vedayatéti vedaù—”That which reveals itself is known as Veda.” Scriptures like Srimad
Bhagavatam follow the Vedas. The purport of the Vedas is made clear in the itihäsas
(Mahabharata and Ramayana) and Puranas. Criticizing any of these scriptures is
Namaparadha.

41. This important commentary, one of the lengthiest in the entire Bhagavatam, gives a full description and analysis of the ten
offenses to the Holy Name.
 5. The fifth offense (artha- väda) is to consider the incomparable glories of the Holy
described in the scriptures to be exaggerated praise meant to encourage ordinary persons to
chant. Vishwanath Chakravartipada says in the aforementioned Särärtha-darçiné tika that this
type of mentality directly impedes the attainment of Vaishnava status.
6. The sixth offense (hari-nämni kalpanam) is to give some speculative interpretation of the
glories of the Holy Name. This minimizes the glories of the Holy Name and also impedes
attaining Vaishnava status. Mayavadis think that the Absolute Truth, the Supreme Lord, has
no name, form, qualities, and so forth. They say that the rishis have merely imagined the
names of non-personal Brahman as Krishna, Rama, and so on as an aid in their attainment
of gnosis. By thinking like this, these Mayavadis commit an offense and thus their
association is prohibited even from afar.
nämno baläd yasya hi päpa- buddhir
na vidyate tasya yamair hi çuddhiù
7. To commit sins on the strength of the Holy Name is the seventh offense. To intentionally
commit sins thinking that they can be nullified by chanting the Holy Name is very offensive.
It is certainly true that chanting the Holy Name destroys all sins; however, it is a grave
wickedness to engage oneself in detestable activities on the strength of this mercy. The
purpose of chanting is to attain divine love, the supreme goal of human life. Committing sins
on the strength of chanting lowers the Holy Name and turns ordinary sins into terrible
Namaparadhas. One who does so cannot purify his heart or be freed from this aparadha by any
amount of regulative activities, meditation, withdrawal of the senses from their objects,
concentration or any other process of atonement.
dharma- vrata- tyäga- hutädi- sarva-
çubha- kriyä- sämyam api pramädaù
8. To consider other auspicious activities equal to the chanting of the Holy Name is the eighth
offense. It is offensive to think that following one’s caste duties, vows, austerities, and
sacrifices gives the same fruit as the chanting of the Holy Name. All these activities are
material in nature, while the Holy Name is transcendental, the personality of the Lord
himself. The Holy Name is upeya (the supreme goal) and at the same time upäya (the process
to attain perfection). It is thus incomparable. This offense also impedes attaining Vaishnava
status.
açraddadhäne vimukhe’py açåëvati
yaç copadeçaù çiva- nämäparädhaù
9. To instruct the Holy Name to a faithless person is the ninth offense. It is offensive to
instruct the Holy Name to a person not interested in hearing its glories. The offensive
reaction of the person who is preached to will backfire on the preacher.
çrute ‘pi näma- mähätmye yaù préti- rahito naraù
ahaà- mamädi- paramo nämni so ‘py aparädha- kåt
10. Not being attached to the Holy Name in spite of hearing its glories is the tenth offense. In
this world the living entities are bound and intoxicated by the false conception of body and
bodily objects, “I” and “mine.” Repeatedly hearing the glories of the Holy Name from the
mouth of sadhus may result in a temporary detachment in some. However, they are unable to
develop a permanent attachment to the Holy Name. This is an offense.
In this Mädhurya-kädambiné, Vishwanath Chakravartipada begins his analysis of these ten
offenses with the first, sadhu ninda. Some think that if sadhus commit forbidden acts, it is not
offensive to criticize them, since that is simply stating an actual fact. Sridhar Swamipada says in
his commentary to the Bhagavatam (7.1.22), however: nindanaà doña-kértanam: “Whether one
speaks the truth or not, narrating the faults of a sadhu is considered blasphemous.”
One may say that one must attempt to rectify such a sadhu if he is really guilty. The
answer is that only spiritually powerful personalities like the guru who have the status of
guardians of the devotee community can rectify them. Those who are sadhaka devotees will
only be offensive if they find fault in other devotees and talk about them to others, and are
unlikely to rectify the faults of the misbehaver.
nindäya nähika kärya, sabe päpa-läbha
eteke nä kore nindä mahä-mahä-bhäga
aninduka hoi’ je sakåt kåñëa bole
satya satya kåñëa täre uddhäribe hele
No benefit comes out of blasphemy, only sin. For this reason, the great devotees never
criticize others. One who has become free of blasphemy and chants Krishna’s name even
once is quickly delivered by the Lord. (cbh 2.9.245-6)
Ninda also includes hatred, enmity, and the such. Skanda-puräëa says:
hanti nindati vai dveñöi vaiñëavän näbhinandati
krudhyate yäti no harñaà darçane patanäni ñaö
There are six types of Vaishnava aparadha, all of which are sources of falldown: to kill a
Vaishnava, to blaspheme him, to hate him, to not welcome him if he comes to your door,
to be angry with him, and to not rejoice on seeing him.
All these are causes of falldown from the devotional path. One can go further and add all
manner of negative feelings toward the sadhus, such as speaking ill of them, distrusting them,
disrespecting them, being envious of their activities, or having enmity towards them. Since
this is the most serious of all the ten offenses, it is given first. This aparadha creates the
greatest obstacle in the path of devotion for a sadhaka devotee. Mahaprabhu therefore
instructed Rupa Goswami:
jadi vaiñëava-aparädha uöhe haté mätä
upäåe vä chiìåe, tära çuki’ jäya pätä
täte mälé yatna koré’ kore ävaraëa
aparädha-hasti jaiche nä hoy udgama
The mad elephant offense of blaspheming a Vaishnava uproots and breaks the bhakti
creeper. The leaves of the creeper thus dry up. Its gardener, the sadhaka devotee, should
carefully protect his bhakti creeper by fencing it all around to protect it from the mad
elephant offense. (cc 2.19.156-157)
These two verses show the gravity of Vaishnava aparadha. A sadhaka devotee should, therefore,
be especially careful to protect himself from it. If one accidentally commits an offense to a
mahat, then he should deeply repent with self-reproach, “I am such a sinful person that I have
offended a great soul.” Repentance is the actual atonement for such an offense. Though one
may please a sadhu by asking for forgiveness, he cannot purify his heart without burning it in
the fire of repentance. There is a tradition that a person burnt by fire can be cured by fire. In
other words, burns are cured by applying heat. Similarly, if a person with a repentant heart
falls at the feet of the devotee he has offended and pays obeisances, glorifies him, and respects
him, then the offended party can pardon his offense. If one is unable to mollify the offended
saint in this way, one should either openly or secretly engage in activities for his pleasure and
continue to do so for as long as it takes to win him over. This will surely please the naturally
forgiving and compassionate saint.
If the offense is so grave that the offender cannot find forgiveness even after the
abovementioned method has been applied, and if the saint’s anger remains unsoothed in any
way, then one should lament as follows: “Alas! Alas! A hundred curses on me! I could not
make up for my offense to this saint by any means! Surely I will have to fall into a million hells
for this!” The offender should, in his grief, give up all unrelated activities and take full,
constant shelter of Harinam sankirtan, which alone has the power to save the repentant soul.
On the other hand, if the offensive devotee is overcome by shame and fear, and thinks, “The
shastras say that those who offend the Holy Name can find peace only by again chanting the
Holy Name. What is the use of humiliating myself before this unforgiving devotee time and
again? Let me just take shelter of Nam sankirtan, the greatest means of deliverance,” then he is
again guilty of the grave Namaparadha called “committing sins on strength of chanting the Holy
Name.”

3.5 - Does Vaishnava ninda

not apply only to pure devotees?
na ca “kåpälur akåta-drohas titikñuù sarva-dehinäm” ity ädi sampürëa-dharmakä eva santas
teñäm eva nindä aparädha iti väcyam, “sarväcära-vivarjitäù çaöha-dhiyo vrätyä jagad-
vaïcakäù” iti tat-prakaraëa-vartinä vacanena tädåça-duçcaritänäm api bhagavantaà bhajatäà
kaimutika-nyäyena sac-chabda-väcyatvena sücitatvät.
Some people think that because the shastras describe the sadhu as one who fully follows
the Vaishnava dharma and possesses qualities such as compassion, non-envy, and
universal tolerance, sadhu ninda therefore means criticizing only such devotees. But this
is not so, for in the discussion of this offense in the Padma-puräëa, it is said, “Even a sinful
person with all bad qualities who lacks proper behavior, is wicked, fallen, and deceitful, is
liberated if he takes shelter of the lotus feet of Govinda” (hbv 11.655). The point being
made here is that if even an ill-behaved person who worships the Lord can be called a
sadhu and should therefore not be blasphemed, then how much more careful we must be
with advanced devotees!

Piyusha-kana Vyakhya: We have seen that blasphemy of the saints is the most powerful
obstacle to bhajan. Vishwanath makes reference to the saintly qualities listed in the
Bhagavatam, which are as follows:
kåpälur akåta-drohas titikñuù sarva-dehinäm
satya-säro’navadyätmä samaù sarvopakärakaù
kämair ahata-dhér dänto måduù çucir akiïcanaù
aného mita-bhuk çäntaù sthiro mac-charaëo muniù
apramatto gabhérätmä dhåti-mäï jita-ñaò-guëaù
amäné mänadaù kalyo maitraù käruëikaù kaviù
O Uddhava! The best among sadhus is one who is merciful, not defiant, tolerant,
forgiving, truthful, free from envy, who seeks the welfare of all, is free from lust, has
 controlled senses, is mild, clean, without material possessions, indifferent to material
activities, a moderate eater, peaceful, sober, calm, patient, unaffected by the six bonds,
humble, respectful, expert in giving solace and comfort, friendly, compassionate and wise.
(Bhag. 11.11.29-31)
Verses such as this may lead one to think as follows: “Only a person possessing these virtues
can be called a true saint. Therefore blaspheming such persons is what is really meant by this
first offense to the Holy Name, and not criticizing other, lesser persons. Clearly sadhus who
take offense over trivial issues and refuse to pardon someone who asks for forgiveness does not
have the above qualities! Thus it is not offensive to criticize them.”
Vishwanath, however, here says that this consideration is completely erroneous. In the
section of the Padma-puräëa that discusses Namaparadha, Sanat Kumar says to Narada—
sarväcära-vivarjitäù çaöha-dhiyo vrätyä jagad-vaïcakä
dambhähaìkåti-päna-paiçuna-paräù päpäntyajä niñöhuräù
ye cänye dhana-dära-putra-niratäù sarvädhamäs te’pi hi
çré-govinda-padäravinda-çaraëä muktä bhavanti dvija
O Brahmin! Persons lacking proper behavior, who are fallen, deceitful, full of false ego,
absorbed in the bodily conception, drunkards, cruel, irreligious, lowborn, hard-hearted,
attached to money, children and wife, and fallen in all respects, can also be liberated if
they take shelter of Govinda’s lotus feet. (PadmaP 4.25.9, hbv 11.655)

We can conclude that even such sinful persons can also be considered sadhus if they worship
the Lord. The Lord himself tells Arjuna (Gita 9.30)—
api cet suduräcäro bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù samyag vyavasito hi saù
A person solely devoted to me, though he may behave extremely badly, must be
considered a sadhu, for he has the proper resolve.
In his Särärtha-varñiëé commentary to this sloka, Vishwanath says, “The ananya-bhakta, or
exclusive devotee, is one who worships no other deity than Krishna, performs only bhakti
without any admixture of jnana or karma, has no desire to attain worldly power or other
material enjoyments, in short, no desire for anything but Krishna. Such a person is a sadhu.” 42
With the appearance of undivided devotion, one automatically becomes disinterested in
anything other than Krishna. Despite this, however, if due to bad upbringing he should
accidentally engage in sinful acts of violence, theft or adultery, he must still be considered a
sadhu. The reason is that these sinful acts do not contaminate undivided devotion. Therefore
Krishna says,
kñipraà bhavati dharmätmä çaçvac-chäntià nigacchati
kaunteya pratijänéhi na me bhaktaù praëaçyati
Bhakti quickly causes such a devotee to feel penitent and this makes him saintly, which
brings him eternal peace. So, Arjuna, reassure the world that my devotee never perishes.
(Gita 9.31)

42. ananya-bhäk matto’nya-devatäntaram, mad-bhakter anyat karma-jïänädikam, mat-kämanäto’nyäà räjyädi-kämanäà na

bhajate, sa sädhuù.
Thus, if a person faithful in devotion is considered a sadhu despite occasionally falling into
very sinful behavior, then it goes without saying that a person fully absorbed in devotion is
also a sadhu, even if lesser character flaws like anger or intolerance are observed in him.
Blaspheming such a devotee is an offense, and a sadhaka can never find his highest welfare
unless he gives up such an offensive attitude.
Mahaprabhu has therefore instructed everyone engaged in bhajan to take the shelter of the
Holy Name with extreme humility so that they can become free of envy and stop all
blasphemy of devotees.
je rüpa laile näma prema upajaya
tära lakñaëa çloka çuna svarüpa räma-räya
O Svarupa Damodar and Ramananda Raya! Listen to this following verse, which tells us
how we should chant the Holy Name so that prema arises. (cc 3.20.20)
tåëäd api sunécena taror iva sahiñëunä
amäninä mänadena kértanéyaù sadä hariù
Chant the holy name of the Lord while thinking yourself to be lower than the grass.
You should be more tolerant than the tree, take no respect for yourself and give all
respect to others. (cc 3.20.21)
uttama haïä äpanäke mäne tåëädhama
dui prakäre sahiñëutä kore våkña- sama
våkña jena käöileho kichu nä boloy
çukäïä maileho käre päné nä mägoy
jei je mägaye, täre deya äpana- dhana
gharma- våñöi sahe, änera karaye rakñaëa
uttama haïä vaiñëava hobe nirabhimän
jéve sammäna dibe jäni kåñëa- adhiñöhän
ei mata haïä jei kåñëa- näma loy
çré- kåñëa- caraëe täìra prema upajoy
Though exalted, a Vaishnava thinks himself lower than a blade of grass. He is tolerant like
a tree in two ways: a tree does not protest even when being cut down, nor does it beg for
water even if it is dying from drought. A tree gives whatever riches it has to whoever asks
for them. It tolerates heat and rain, but still gives shelter to others. Though he is in fact
exalted, a Vaishnava should be prideless and give respect to all living entities, knowing
that Krishna resides in every one of them. One who chants the Holy Name in this manner
attains divine prema for the lotus feet of Lord Krishna. (cc 3.20.20-27)
Ordinary sadhaka devotees are not the only ones in danger from Vaishnava aparadha, as it can
affect even greatly powerful personalities. Chaitanya-bhägavata says:
çülapäni sama jadi bhakta-nindä kare
bhägavata-pramäëe tathäpi çéghra mare
sarva mahä-präyaçcitta je kåñëera näma
vaiñëaväparädhe sei näme laya präëa
 Even if someone as strong as Shiva, who carries a trident in his hands, blasphemes a
Vaishnava, he quickly meets destruction. The Bhagavatam gives evidence for this.
Chanting Krishna’s name is the supreme atonement, but the same Holy Name takes the
life of one who offends the Vaishnavas. (cbh 2.13.388, 22.55)
Therefore, in order to attaining success in chanting the Holy Name, one should follow Narottam
Das Thakur’s advice:
nä laibe käro doña, nä koribe käro roña
praëamaha sabära caraëa
Do not find fault with anyone; do not become angry with anyone. Rather, offer obeisances
to everyone’s feet. (Prema-bhakti-candrikä, 119)

3.6 - What should an offender do

if a devotee does not take offense?

The question Vishwanath now asks is, “If a great devotee takes no heed of an offense, does this
mean that no offense has been committed?”
kià ca, kaçcin mahä-bhägavatatvät mahäparädhiny api yadyapi na kupyati tad api
taträparädhavatä sva-çuddhy-arthaà praëaty-ädibhir anuvartanéya eva saù.
“serñyaà mahä-puruña-päda-päàçubhir
nirasta-tejaùsu tad eva çobhanam.”
iti satyä väkyena tac-caraëa-reëünäm asahiñëutayä tat-phala-pradatvävagamät.

It should also be known that maha-bhagavata devotees, due to their quality of forgiveness,
may not become angry with someone who commits great offenses to them. Even so, such
an offender should still ask for forgiveness by paying obeisances and attending to the
offended party. Sati Devi said to Daksha, “The powers of an offender are diminished by
the dust of the lotus feet of a maha-bhagavata, as is perfectly befitting.” This indicates
that though maha-bhagavatas themselves do not generally get angry, the dust of their feet
is not so easily forgiving and will give an offender the just reward for his acts.

Piyusha-kana Vyakhya: Havi Yogindra describes the characteristic of a maha-bhagavata to

Maharaja Nimi as follows:
sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù
bhütäni bhagavaty ätmany eña bhägavatottamaù
O King! One who sees the existence of his worshipable Lord in all living entities and the
presence of all living entities in his worshipable Lord, is known as bhägavatottama, or
foremost of devotees. (Bhag. 11.2.45)
Alternatively, this verse can be read, “When a devotee realizing the Lord in his heart feels
that all living entities have the same realization and are on the same level of divine love as he,
then he is known as the foremost of the devotees.”
Maha-bhagavatas such as this wander through the world completely absorbed in divine love,
without any consciousness of the outer world and aloof from all worldly concerns. If anyone
should blaspheme them or even try to harm them, they neither get angry nor do they take
offense. One may thus think that since such they do not react to offensive behavior, no harm
is done. Vishwanath Chakravartipada says, however, that though they might not take any
offense, the heart of a person blaspheming them will become heavily contaminated by such
acts. If someone should accidentally blaspheme such a maha-bhagavata, then for the sake of
his own purification, he should fall down at his feet, glorify him, praise him, ask him for
forgiveness, and serve him favorably.
One may here ask that if the maha-bhagavatas are equal to praise and slander and they are
unable to get angry and there is no possibility of their being pleased by glorifying or paying
obeisances to them, then how can the heart of an offender be purified and his offenses
pardoned?
Vishwanath Chakravarti answers this objection by citing an example from the Bhagavatam
where Sati Devi shows her anger at Daksha’s disrespect for Sriman Mahadeva during his great
sacrifice.
näçcaryam etad yad asatsu sarvadä
mahad-vinindä kuëapätma-vädiñu
serñyam mahä-puruña-päda-päàçubhir
nirasta-tejaùsu tad eva çobhanam
It is not unusual for the impious, who think the body to be the self, to constantly
blaspheme the mahats. Though such great souls can tolerate their blasphemy, the dust of
their feet does not. As a result, the spiritual power of these persons disappears. It is indeed
proper that such offenders quickly get the effects of their blasphemy. (Bhag. 4.4.13)
This important verse teaches us that although great devotees themselves do not get angry with
the behavior of an offender, one must certainly worship them by praising them and offering
obeisances unto them in order to pacify the dust of their feet. 43 Otherwise, the dust of their feet
will without a doubt give the offender his just desserts.

3.7 - The Causeless mercy of the great souls

Vishwanath continues to discuss the mercy of great souls who act generously even to those
who offend them. He gives three examples of such compassionate and causeless mercy.
kià ca, duravagama-niñkäraëake kvacit kåpä-dåñöau prabhaviñëau svacchanda-carite, kvacin
mahä-bhägavata-maulau tu na käpi maryädä paryäpnoti. yathä çivikäà vähayati kaöükti-
viña-varñiëy api rahügaëe çré-jaòa-bharatasya kåpä. yathä ca päñaëòa-dharmävalambini sva-
hiàsärtham upaseduñi daitya-samühe uparicarasya vasoç cedi-räjasya. yathä vä mahä-päpini
sva-laläöe rudhira-pätiny api mädhave prabhu-varasya nityänandasyeti. evam eva guror
avajïä ity aträpi jïeyam.
Sometimes, due to some unknown reasons or even without any reason, the all-powerful,
supremely independent maha-bhagavatas bestow their causeless mercy. No rules govern
their compassion. For example, the maha-bhagavata Jada Bharata bestowed his mercy on
43. Sri Jiva Prabhu writes in his commentary that “the dust of the Vaishnava’s feet” is here meant to indicate the utter
insignificance of the offender in comparison to the great soul. In other words, the sanctity of the great soul is so great that the
misdeeds of the foolish critics rebound on them without any need for conscious intervention on his part.
 King Rahugana, even though he made Jada Bharata carry his palanquin and then rebuked
him with a poisonous torrent of insults. Uparichara Vasu bestowed his mercy on the
atheistic demons that came to kill him, and the supremely compassionate Nityananda
Prabhu bestowed his mercy on the sinful Madhai, even though Madhai had violently
struck his forehead and caused a stream of blood to flow from it.
Everything we have said here about blaspheming the sadhus is equally applicable to the
offense of disrespecting the guru.

Piyusha-kana Vyakhya: When the maha-bhagavatas are absorbed in ecstasy, they simply
wander through the world, free from attachment and hatred, indifferent towards praise or
infamy. When they are in this state, they can neither bless or curse anybody. Nevertheless, as
we saw in the previous section, insulting them can have terrible consequences for the offending
party. This is not a universal rule, however, as the maha-bhagavata is completely independent
and fully capable of bestowing causeless mercy on anyone, even a hostile offender. Their mercy
thus brings all good fortune to the offending party, even though he is most undeserving.
Vishwanath Chakravartipada cites three examples of such extraordinary blessings.
1. Once King Rahugana, the ruler of the states of Sindhu and Sauvira, was travelling along
the banks of the river Indumati, being carried in a palanquin. After a time, the bearers became
exhausted and their chief began looking around for possible recruits to press into service.
When he saw the Brahmarshi Jada Bharata, he decided that this was fit candidate, strong
enough to do the work of carrying the king’s palanquin. The gentle Bharata readily acquiesced,
but he was unable to keep pace with the other carriers as he kept stepping irregularly to avoid
crushing ants with his feet. As a result, King Rahugana’s ride became exceedingly bumpy.
The king began to chastise his bearers, who in turn blamed the new recruit, Bharata. The
king was unable to recognize Bharata Rishi’s spiritual power, which was invisible to him, like a
fire covered with ashes, and so he began to rebuke him with sarcastic words, taunting him
angrily: “Oh how hard it must be for you, my troubled brother! You have carried this palanquin
for such a long time all by yourself, and your body is weak due to old age. You must be very
tired.”
Impervious to the king’s gibes, Bharata made no reply and simply picked up the palanquin
again and began carrying it as before. How can one be disturbed by taunts and jeers when his
bodily conceptions have been totally washed away?
But Bharata was still unable to walk in a straight line for fear of harming the smallest creature
in his path. As the palanquin was shaking, King Rahugana became fiery with anger and, with
contempt in his voice, said, “What on earth are you doing? Are you a walking dead man? Do you
not know who I am? Is this why you are not carrying out my orders? I will punish you like Yama,
the god of the underworld, punishes all creatures. That will bring you to your senses.”
Upon hearing the king’s tirade, Bharata smiled mildly and delivered a speech in which he
took each of the king’s words and turned them into wonderful instructions related to spiritual
truth. After hearing these instructions, the king fearfully got down from his palanquin, fell
flat on the ground and placed his head on Bharata’s feet. He offered him prayers asking for
forgiveness and inquired for more understanding of the Absolute Truth. Bharata then gave
him full instructions on all aspects of transcendental knowledge. Through hearing these
powerful sermons from the sage’s mouth, the king quickly gave up his misidentification with
the body and attained the prime goal of life. These teachings have been preserved in the fifth
canto of Srimad Bhagavatam.
 2. The example of Uparichara Vasu can be found in the Vishnu-dharmottara-puräëa, which
Jiva Goswami quotes in Bhakti-sandarbha (179).
yathä coparicara-vasor våttaà viñëu-dharme—sa hi deva-sähäyyäyaiva daityän hatvä virajya
ca bhagavad-anudhyänäya pätälaà ca praviñöavän. taà ca nivåttam api hantuà labdha-
cchidrä daityäù samägatya tat-prabhäveëodyata-çasträ evätiñöhan. tataç ca vyarthodyamäù
punaù çakropadeçena taà prati päñaëòa-märgam upadiçanto’pi jätayä tat-kåpayä bhagavad-
bhaktä babhüvuù.44
This story shows that the great saints can also bestow their mercy on the great offenders. Once
there was a minor god named Uparichara Vasu, who took part in the wars of the gods against
the demons. He showed much heroism in these epic battles and slaughtered many of the
enemy, but all this violence eventually left him feeling repentant and detached from material
affairs. So, he put down his weapons and retired from the warrior life. Then, desiring to spend
the rest of his life in constant meditation on Sri Hari without any distractions, he went to
Patalaloka.
The demons came to know that Uparichara Vasu had given up fighting and was vulnerable to
attack. Thinking a chance had come to take revenge on their old enemy, they followed him to
Patalaloka where they planned to murder him. When they raised their weapons to cut off his
head, however, their arms remained frozen in the air by the power of his bhakti, and they were
unable to lay a finger on him.
Thwarted in their efforts, the demons approached their guru, Shukracharya, who suggested
that they return to Patalaloka and begin preaching atheism. Shukracharya understood that as
long as Uparichara Vasu meditated on the Lord, nobody could touch even the tips of his hair.
If they could somehow create doubt about the Lord in his mind, however, it would be possible
to kill him. Shukracharya told them to loudly preach atheism throughout Patalaloka. The guru
of the demons knew well that if a devotee hears atheistic doctrines full of mundane logic, he
can start to feel doubts about the Lord and the scriptures, and this in turn results in a loss of
concentration and spiritual weakness. Their hope was that Uparichara’s meditation would
slacken and that would make it possible for them to exact their revenge.
The demons started to follow this plan, surrounding Uparichara Vasu and proclaiming, “The
Vedas are false. God does not exist.” As they hoped, his meditation became disturbed, but
instead of losing his resolve, Uparichara Vasu was filled with compassion at the spiritual
poverty of the demons. He thought, “Alas! How miserable these asuras are! They deny the
existence of Sri Bhagavan, who is the Lord of lords, cause of all causes, and maintainer of all,
just so that they can kill me! O most compassionate Lord! Kindly be merciful to them and put
an end to their misfortune. Give them a taste of the nectar of your lotus feet.” The piteous
prayer of the Lord’s devotee had an effect and those demons also became devotees of the Lord.
3. Finally, the author cites the example of the most compassionate Sri Nitai Chand, who
bestowed his mercy on the criminal Madhai. The well-known and loved story of Jagai and
Madhai is recounted in Chaitanya-bhägavata. It begins one day when Sriman Mahaprabhu
called Nityananda and Haridas Thakur and said:
çuno çuno nityänanda çuno haridäsa
sarvatra ämära äjïä koroho prakäça
prati ghare ghare giyä koro ei bhikñä
bolo kåñëa bhaja kåñëa koro kåñëa çikñä

44. Some sources say this story is from Viñëu-dharmottara-puräëa 3.346, but it cannot be found in all editions of this Purana.
 Listen, listen Nityananda! Listen, Haridas! Give my order to all. Go everywhere in the
town, to every single house, and beg everyone to chant Krishna’s name, to worship him,
and to learn all they can about Krishna. (Cbh 2.13.8-9)
On receiving Mahaprabhu’s order, Nityananda and Haridas went out onto Nabadwip’s main
street in order to preach the Holy Name. They went from door to door, calling on everyone to
sing Krishna’s glories and to worship him.
kåñëa präëa kåñëa dhana kåñna se jévana
heno kåñëa bolo bhäi hoiyä ek mon
Krishna is your breath! Krishna is your treasure! Krishna is your life! Please chant his
name with all your heart. (cbh 2.13.17)
Though Nityananda and Haridas were both masters of the world, they went to every house
in Nabadwip, pleading with everyone to chant. Since they were dressed as sannyasis, pious
people would offer them alms or food, but they would answer with the same words
Mahaprabhu had given them: “We beg for nothing but that you speak of Krishna, worship
Krishna and learn everything you can about Krishna” (bolo kåñëa bhajo kåñëa koro kåñëa
çikñä). And with those words, they would go on their way, leaving the pious householders in
a state of great joy. But though the virtuous were delighted by the two preachers’ efforts, the
evil-minded either thought they were mad or had some nefarious purpose.
Things went on in this way for some time, until one day a terrible event took place.
Nityananda and Haridas were walking down Nabadwip’s main street, creating a blissful
atmosphere, when they suddenly came across two fearsome-looking men named Jagai and
Madhai, the leaders of a local gang. They were heavy drunkards who feared no sinful act or
worldly authority, and who intimidated the whole town. Though brahmins, they used to
drink, eat beef, rob and steal, and even set fire to others’ houses.
Nityananda was the embodiment of compassion, and his heart was always soaked with pity
for those suffering from the material miseries. On seeing how extremely miserable Jagai and
Madhai were, his heart welled up with compassion. He started thinking, “Lord Gauranga has
appeared in this world to deliver the fallen souls. Where will he find anyone more fallen and
miserable than these two? If we can save souls like these, the whole world will recognize the
power of his mercy. These two have completely forgotten themselves in drunken intoxication.
If only they could forget themselves in the chanting of the Holy Names instead! If they would
call out to Krishna just once and say, “We are yours!” then I would consider all my efforts to
have been worthwhile. These two are so sinful that anyone who touches their shadow
immediately has to take bath in the Ganges with his clothes on. My mission will be fulfilled if
on seeing them those same people feel they have just bathed in the Ganges.”
In this way, Nityananda Prabhu took a vow to do anything possible to deliver Jagai and
Madhai:
tabe haì nityänanda caitanyera däsa
e duiere karäì jadi caitanya prakäça
Only if I can manifest Chaitanya Mahaprabhu’s mercy in these two sinners will I be able
to proclaim that I am his servant, Nityananda. (cbh 2.13.57)
My dear reader, you can easily how great a sign of mercy it is for someone to bestow all his own
accumulated piety and virtue on sinners as great as these. Yet this is what Sri Nityananda and
Sri Haridas did. They approached Jagai and Madhai to glorify the Holy Name to them. The
pious townspeople warned them not to, crying, “O Thakur! These men are criminals and
completely addled with drink. They make no distinction between those who are pious and
those who are not, but beat anyone who comes before them. Don’t go near them if you fear for
your lives.”
However, for those solely determined to deliver the fallen, fear of death is insignificant.
Nityananda and Haridas approached the two brothers and said:
bolo kåñëa bhajo kåñëa, loho kåñëa-näma
kåñëa mätä, kåñëa pitä, kåñëa dhana präëa
tomä sabä lägiyä kåñëera avatära
hena kåñëa bhajo, saba chäåo anäcära
Sing the glories of Krishna! Worship him and chant his Holy Name! He is the father,
mother, wealth and very life of all living entities. He has appeared to deliver all of you.
Worship him, giving up all activities. (cbh 2.13.83-84)
As soon as they heard Krishna’s name from the mouth of these two great souls, Jagai and
Madhai ran towards them shouting, “Catch them! Catch them!” Seeing their angry mood,
Nityananda and Haridas fled. Among the bystanders were Jagai and Madhai’s wicked friends,
who found the two saints’ flight highly amusing. Others said regretfully, “We warned you that
these men are criminals and worse than animals. How could you expect them to understand
anything of the Holy Name’s glories? You had better run, for you will not be safe until you are
out of their sight.”
Jagai and Madhai were too drunk to follow Nityananda and Haridas for long. Not only that,
but they were so fat that they were tired out after running only a short distance. They
continued to roar threats, but soon stopped and sat down to catch their breath. Nityananda
and Haridas went to Mahaprabhu and, laughing, recounted all that had happened.
Mahaprabhu said, “I know those two rascals. If they come here, I shall cut them into pieces.”
Nityananda answered: “You say you’ll cut them into pieces? But I will not go anywhere as long
as they are still around. How can you so proudly say that you will destroy them? Make them
chant the name of Govinda first; that will show us how great you really are. Religious people
naturally chant Krishna’s name, but these two know nothing except committing sin. If you can
deliver them by bestowing bhakti, then I will know that you deserve the title patita-pävana, or
‘purifier of the most fallen.’ Whatever reputation you have earned in saving me will be greatly
exceeded if you deliver these two criminals.”
Mahaprabhu replied, “They will undoubtedly be delivered, for they have received your
darshan and you are specifically thinking about their welfare. Very soon Krishna will give them
his blessings.”
It was clear from Mahaprabhu’s words that the boundless mercy of Nityananda would be
the cause of Jagai and Madhai’s liberation. All the Vaishnavas blissfully shouted, “Haribol!
Haribol!” They no longer had any doubt that this event was imminent.
Though he could have delivered the two demons in brahmin bodies simply by wishing it,
Nityananda Prabhu decided to adopt a means whereby his great compassion could be fully
displayed. One evening, he was walking alone along the street where Jagai and Madhai had
their favorite haunt, chanting Krishna’s holy name. When they heard Nitai chanting, the
two thugs called out, “Who goes there?” Nityananda answered, “I am on my way to
Mahaprabhu’s house.” In his alcoholic stupor, Madhai said, “I asked who you are!” Nitai said,
“My name is Avadhuta.” Hearing this, Madhai became even angrier and violently threw a
empty wine pot made of clay at Nitai. The pot broke against Nitai Chand’s forehead and cut
it, causing streams of blood to pour down his lotus-like face. His mission in taking that path
had been accomplished, for every drop of blood that washed over him simultaneously washed
away the heaps of sins Madhai had accumulated throughout lifetimes of wickedness. Madhai
was about to strike Nitai again, but Jagai held him back, allowing Nitai to stand up. The
merciful Avadhuta’s face broke into a sweet smile and his eyes shone with prema. He gave
Madhai a kind look, and began speaking to him with a voice full of affection. “Brother
Madhai!” He said, “You struck me. You have done well. Now just chant Krishna’s name, at
least once. If you do that, it will bring me great joy, and it will bring you great joy as well.”
In the meantime, someone reported to Mahaprabhu the shocking news that Madhai had
injured Nitai. The Lord came storming onto the scene in the company of his associates. On
seeing blood on Nitai’s head, he was beside himself with rage and, in the spirit of Vishnu,
called on Sudarshan Chakra, his discus weapon, in order to punish the wicked wrongdoer.
As the shining disk weapon appeared, however, the merciful Nitai fell down at
Mahaprabhu’s lotus feet and begged him not to harm the two brothers, but to bestow divine
love on them instead. He said,
kono janme thäke jadi ämära sukåta
saba diluì mädhäire çunoho niçcita
more joto aparädha kichu däya näi
mäyä chäåo kåpä koro tomära mädhäi
O Lord! Please listen! If I have done any good deeds in this or any other life, I am giving it
all to Madhai. I relieve him of all responsibility for his offenses to me. Please don’t play
tricks, but bestow your mercy on Madhai. He is yours. (cbh 2.13.219-20)
By this act of grace, the two dacoits quickly turned into maha-bhagavatas , and for the rest
of their lives bore witness to Nitai Chand’s infinite mercy.
Because of the similarities between the offense of offending the Vaishnava and the third
offense of disregarding the guru, Vishwanath does not elaborate on the latter, but simply
reminds us how this is an equally great obstacle on the devotional path. To disregard the guru
means to consider him to be nothing more than any other ordinary man.
In Bhakti-sandarbha (237) Jiva Goswami quotes a verse from Vämana-kalpa that describes
the benefits of satisfying and the consequences of displeasing the guru principle:
yo mantraù sa guruù säkñät yo guruù sa hariù svayaà
gurur yasya bhavet tuñöas tasya tuñöo hariù svayaà
The mantra is the guru himself, and the guru is Hari himself. It means there is no
difference between the guru, the mantra, and Hari. When the guru is pleased, Hari is also
pleased.
The next verse Jiva quotes shows the poisonous result that comes of displeasing the guru:
harau ruñöe gurus trätä gurau ruñöe na kaçcana
tasmät sarva-prayatnena gurum eva prasädayet
If Hari is displeased with someone, the guru can still save him, but if the guru is angry,
then nobody can protect him. Therefore one must take all measures to please the guru. 45
By citing these verses, Jiva Goswami establishes that satisfaction of the guru results in the
satisfaction of Bhagavan, and conversely, dissatisfaction of the guru causes one’s spiritual
ruination. Whenever the guru is pleased then Hari is also pleased, so here the satisfaction of the
guru and the Lord have a relation of mutual cause and effect. We can thus understand that Hari
45. These verses are also found in Hari-bhakti-viläsa 4.353 and 360.
cannot be pleased unless the guru is pleased. When Hari is angry with someone the guru can
protect him, but if the guru is angry Sri Hari cannot protect him. Hence the Goswamis have
instructed us to take all means to please Sri Guru and to protect ourselves from his
dissatisfaction.
When Sri Gurudeva is disregarded, the guru principle itself becomes dissatisfied and the
sadhaka loses all the accumulated fruits of his sadhana. If one accidentally commits this offense,
then one should bow down to the guru and sincerely ask for forgiveness. The most compassionate
Gurudeva, who is affectionate to his disciple, will definitely forgive his offense and give him his
blessings.

3.8 - The offense of thinking

Shiva to be different from Vishnu

The second Namaparadha is to consider Mahadeva and Vishnu to be fundamentally different,

or to think of them as separate deities defined by distinct powers. Since many people have
difficulty understanding these distinctions, the author goes into some detail and discusses the
issue over the next few sections (up to 3.13).
“çivasya çré-viñëor” ity atraivaà vivecanéyam. caitanyaà hi dvividhaà bhavati—svatantram
asvatantraà ca. tatra prathamaà sarva-vyäpakam éçvaräkhyaà, dvitéyaà deha-mätra-vyäpi-
çaktikaà jéväkhyam éçitavyam. éçvara-caitanyaà dvividhaà mäyä-sparça-rahitaà lélayä
svékåta-mäyä-sparçaà ca. tatra prathamaà näräyaëädy-abhidham. yad uktaà—“harir hi
nirguëaù säkñat puruñaù prakåteù paraù” iti. dvitéyaà çivädy-abhidham. yad uktam—“çivaù
çakti-yutaù çaçvat triliìgo guëa-saàvåtaù” iti. atra guëa-saàvåta-liìgenäpi tasya jévatvaà
näçaìkanéyam.
“kñéraà yathä dadhi vikära- viçeña- yogät
saïjäyate na hi tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryäd
govindam ädi- puruñaà tam ahaà bhajämi”
iti brahma-saàhitokteù.
Conscious beings (caitanya), are of two types: independent and dependent. The first of
these is the all-pervading Lord, or ishwar chaitanya. The second is the dependent jiva, or
jiva chaitanya, a particular energy of the Lord that is controlled by him and pervades only
its own body.
Ishwar chaitanya is again of two types: untouched by Maya and accepting the touch of
Maya by his own will. When free from the touch of Maya, he is known by such names as
Narayan. The Bhagavatam says, “Sri Hari exists beyond the three modes of material
nature and is completely transcendental. Therefore, he alone is the supreme
transcendental personality.” (10.88.5)
The second ishwar chaitanya accepts the touch of Maya by his own will and is known as
Shiva. The Bhagavatam also says, “Shiva is always associated with Maya; he is the
predominating deity of three types of ego: vaikärika (in the sattva-guna), taijasa (in rajo-
guna) and tämasa (in tamo-guna). He is thus covered by the three qualities of material
nature, sattva, rajas and tamas.” (10.88.3)
 Even though he is covered by three gunas, however, one should not think Shiva as a
jiva, for Brahma-saàhitä (5.45) says, “As milk is transformed into yogurt, yet yogurt is not
different from milk, its cause, I worship the Primeval Lord, Govinda, who similarly accepts
the form of Shiva by his own will for the specific purpose of destruction.”

Piyusha-kana Vyakhya: Conscious entities (caitanya-tattva) are of two types: independent

Ishwar chaitanya and dependent jiva chaitanya. The transcendental form of the Lord as a
human being, though appearing localized, is all-pervading and supreme by his inconceivable
energy. Though the Lord puts himself under the control of his devotees, he is still fully
independent. Dependent consciousness pervading only the body is known as jiva chaitanya. It
is under the control of the Supersoul, or Paramatma, and is minute by nature. Sri Krishna says
to Sri Uddhava, “Of minute objects, I am the jiva” (sükñmäëäm apy ahaà jévaù, Bhag. 11.16.11).
The Muëòaka Upaniñad also says, “The spirit is minute” (eño’ëur ätmä, 3.1.9). Similarly, the
Çvetäçvatara Upaniñad says,
bälägra-çata-bhägasya çatadhä kalpitasya ca
bhägo jévaù sa vijïeyaù sa cänantyäya kalpate
If the tip of a hair were to be divided into a hundred parts, and then again divided into a
hundred parts, that ten-thousandth part would be the size of the jiva. (5.9)
Sri Jiva Goswami thus writes in Paramätmä-sandarbha (33), “The jiva is the ultimate in
minuteness; there is no object more minute than a jiva” (sükñmatä-paräkäñöùä-präpto jévaù).
Being conscious in nature, its consciousness and energy pervade only the body. Jiva chaitanya
is thus dependent and under the control of God, the supreme spirit.
If the jiva is dependent, one may ask whether he has free will. This is answered in the
Vedänta-sutra, which says: “The jiva is responsible for his own actions” (kartä çästrärthavattvät,
2.3.31). One may ask if jiva is really responsible for his own actions, then why does Krishna
seem to say the opposite in the Gita?
prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä kartäham iti manyate
The three modes of nature perform all activities, but under the influence of false ego, the
bound jiva soul mistakenly considers himself to be the doer. (Gita 3.27)
Acharya Ramanuja answers this question as follows, “The purport of this verse is that while
engaged in the world, jivas are impelled to certain actions by the three gunas—sattva, rajas
and tamas.” The above sutra cited from the Vedanta confirms the innate capacity of the jiva
to instigate action, but this capacity is not entirely independent, as it is contingent on the will
of God. The Srutis say,
eña hy eva sädhu karma kärayati taà yam ebhyo lokebhya unnéniñate
eña hy eväsädhu karma kärayati taà yam adho ninéñate
Those God desires to elevate to higher planets, he inspires to engage in pious activities.
Those he wishes to the lower regions, he inspires to commit sinful acts. 46
One may here ask, “If God incites one to engage in sinful or pious activities, then why must the
jiva take responsibility for them and suffer or enjoy their consequences?” The answer is that

46. Baladeva quotes this text in Govinda-bhäñya 2.1.34, attributing it to Båhad-äraëyaka-çruti. It is not found in the
Upanishad of that name, however. This passage, seen in early sources such as Ramanuja’s Vedärtha-saìgraha (89), is almost
identical with Kauñétaki-brähmaëa-upaniñad 3.9.
though God causes the jiva to act, this does not mean that the individual soul has no free will.
God is the efficient cause of action and the jiva is its effective cause. God only gives us the
power to act, because as jivas, we are powerless on our own. But once thus empowered, the
individual soul acts in specific acts according to his own free will. We ourselves are therefore
responsible for the results of our acts, not God. This is why it is said, sva-karma-phala-bhuk
pumän, “Man suffers and enjoys the consequences of his own acts.”
Vishwanath then says, “Ishwar chaitanya is again of two types: untouched by Maya, and
accepting the touch of Maya by his own will. Ishwar chaitanya free from the touch of Maya is
known by such names as Narayan.”
In this passage, Narayan refers not only to the viläsa-mürti of the undivided, nondual
Absolute Truth Sri Krishna, but also to his other manifestations such as Rama and Nrisingha.
The term viläsa-mürti refers to those forms manifested by the inconceivable energy of the
primeval Lord Krishna; these are similar to his own, but slightly differ in some features. All
these forms of the Lord are beyond illusion, beyond time, and beyond the material gunas. They
are, like the Lord himself, existence, knowledge and bliss in essence; they are thus
simultaneously localized and all-pervading, and they engage in actions related to these two
contradictory qualities. The paradoxical presence of such mutually contradictory qualities is
not possible in material objects, but this is not a problem in the Lord. In this world, a material
object is limited by its particular form, but in the case of the Lord, his essence (svarüpa) and
form (mürti) are nondifferent. This means that all his forms are transcendental; they are thus
eternal, self-manifesting, and beyond the touch of Maya.
Narayan resides in the causal ocean, which is beyond the material energy (käraëa-samudra
mäyä paraçite näre, cc 1.5.57). And beyond the causal ocean is the supreme heaven, or
Vaikuntha-loka, where nothing material exists. That world is filled with an infinite number of
transcendental forms of God, who enjoy eternal pastimes with their respective associates. The
Bhagavatam describes Lord Hari as follows:
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dåg upadrañöä täà bhajan nirguëo bhavet
Sri Hari himself is the supreme transcendental personality, free from three modes of
nature. He is the all-seeing, omnipresent witness of everything. Those who worship him,
also become transcendental. (Bhag. 10.88.5)
Were Sri Hari not transcendental to this material world, his worshipper could not transcend
it.
The second ishwar chaitanya has accepted the touch of Maya by his own will and is known
by such names as Shiva. “By his own will” refers to his voluntary desire to do some specific
activity related to the material world. The Bhagavatam describes this as follows,
çivaù çakti-yutaù çaçvat tri-liìgo guëa-saàvåtaù
vaikärikas taijasaç ca tämasaç cety ahaà tridhä
Shiva is always associated with Maya; he is the predominating deity of three types of ego:
vaikärika (in the sattva-guna), taijasa (in rajo-guna) and tämasa (in tamo-guna). He is
thus covered by the three qualities of material nature, sattva, rajas and tamas. (Bhag.
10.88.3)
Guëa-saàvåta, “covered by the three qualities of nature,” does not mean that Shiva is jiva tattva,
however. The jiva is under the spell of the three gunas, but Shiva voluntarily accepts them.
Sanatan Goswami’s Båhad-Vaiñëava-toñaëé commentary on this verse is as follows,
 çré-çivasya çré-bhagavad-guëävatäratvena tad-abhinnatve’pi sadyo bhakta-käma-püraëäya
mäyä-guëa-svékäreëa tad-bhaktänäà yathäkämaà vibhüti-präptiù, çré-hareç ca parama-
dayälutayä sva-bhaktebhyaù kämibhyo’pi dhanädi-doña-dåñöyä präyaù kämäpradänam, kintu
krameëa kñéëa-kämebhyas tebhyo nija-mähätmyänurüpaà guëätéta-pada-pradänam eveti.
Shiva, being a gunavatar of the Lord, is nondifferent from him. Shiva has voluntarily
accepted the modes of nature to quickly fulfill the desire of sa-käma bhaktas desiring
fruits. The devotees of Shiva thus attain prosperity according to their desires. Sri Hari is
very merciful; even if his devotees are sa-käma, he generally does not give them the
objects they desire such as opulence, wealth, and so on, which would only increase their
bondage to Maya. Gradually giving them a taste of his sweetness, he diminishes their
material desires and makes them successful by bestowing on them the transcendent
wealth of prema.
The context of this verse is the question asked by Maharaj Parikshit of Shuka Muni, “Sri
Mahadeva himself is free from all material desires, but his devotees are wealthy, possessing all
kinds of sense enjoyment. On the other hand, Sri Hari is the master of Lakshmi, the goddess of
fortune, and possesses infinite wealth and opulence, but his devotees are usually poor. Can you
explain this contradiction? Why are the devotees of the renounced god wealthy, while the
devotees of the most opulent deity have not a penny?” Shukadeva answered with the above
verse.
So Sriman Mahadeva has voluntarily accepted the modes of illusion and should not be seen
as a conditioned soul who obeys the three material modes. As further evidence for this the
author quotes a shloka from Brahma-saàhitä (5.45)—
kñéraà yathä dadhi vikära- viçeña- yogät
saïjäyate na hi tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryäd
govindam ädi- puruñaà tam ahaà bhajämi
Milk transforms into yogurt by the action of acids, yet yogurt is neither the same nor
different from milk, its cause. I worship the primeval Lord Govinda, who similarly accepts
the form of Shiva for a specific purpose.
Here the example of yogurt is given just to explain the cause and effect, but not the act of
transformation. The prime cause, Govinda, is eternal and never undergoes any such
transformation. Sri Jiva describes this verse, “Yogurt is not different from milk. Similarly
Mahadeva is not an independent ishwar from Govinda. Govinda himself voluntarily accepts a
separate form (Shiva) and accepts the mode of tamo-guna for a specific purpose. In this verse,
the word vikära-viçeña means a special element that is a combination of the mode of ignorance
of Maya, the nature of minuteness of the marginal potency and the cognizant nature of
svarupa shakti, mixed with a slight degree of hladini shakti (bliss-energy). The specific shadow
of the Lord’s own personality endowed with this specific element (vikära-viçeña) is the innate
form of Mahadeva. He is known as a gunavatar of Hari, not a separate entity or principle.
In his commentary to Brahma-saàhitä,47 Jiva Goswami quotes the Åg-veda-çiraù Upaniñad
saying, “Narayan is the only eternally worshipable Lord. He is Supreme Transcendence. The
material body undergoes the stages of childhood, youth, and so on, but since the Lord is
transcendental, no such changes are seen in his innate form. His transcendental form exists
forever, past, present, and future” (atha nityo deva eko näräyaëaù brahmä näräyaëaù çivaç ca

47. To verse 45.

näräyaëa ity ädi). Mahadeva is non-different from him, being neither jiva tattva nor an
independent ishwar tattva. If the exclusive devotees of Hari desire to worship Shiva, they
worship Shiva as if Hari resides in him.
In Bhakti-sandarbha (106), Jiva Goswami quotes an incident from Viñëu-dharmottara-puräëa
to illustrate this point. There was once a brahmin devotee of Hari named Vishwaksen who
roamed freely through the world. One day, he came to a village and sat alone in a nearby wood
to meditate. The son of the village chief came upon him there and asked who he was.
Vishwaksen introduced himself and the boy said, “Today I am suffering from a headache.
Could you please take my place and worship my Shiva deity today?”
Upon hearing his prayer, the brahmin replied, “My dear boy! I am an exclusive devotee of
Hari. I do not worship any deity other than Vishnu. Please go away.”
When the boy saw that the brahmin was not ready to do Shiva’s puja, he became angry and
was about to cut off the brahmin’s head. The brahmin was shocked and began to think, “I
don’t want to be killed. What shall I do?” He quickly came to a decision and agreed to do the
puja. Even so, while sitting in front of the Shiva linga, he thought, “Shiva is the master of the
tamo-guna and is the cause of the dissolution. He causes the mode of darkness to increase.
Nrisingha Deva destroys the demons who are full of the mode of ignorance. He appears among
them to destroy their ignorance, just as the sun destroys dense darkness. This boy is also
demonic in nature, so I will worship Nrisingha Deva as if he were residing within the Shiva
deity and ask him to destroy the demonic nature of this malicious Shiva devotee.”
With this intention, he began to chant the Nrisingha mantra, çré nåsiàhäya namaù, as he
made the offering of flowers to the Shiva linga. The boy was watching and when he saw that
the travelling brahmin was using a Vishnu mantra to worship his Lord Shiva, he became so
angry that he lifted his sword to smite him. But before he could do any harm, the Shiva linga
cracked open and Nrisingha Deva appeared from it and destroyed the boy along with all his
supporters. To this day, a deity named Lingasphota Nrisingha still exists in South India at the
site of this event. This story is given as evidence of the nondifference of Hari and Shiva.

3.9 - Lord Brahma is invested with God’s power

anyatra ca puräëägamädiñu bahutra éçvaratvena prasiddheç ca. yat tu “sattva rajas tama iti
prakåter guëäù” ity atra “sthity-ädaye harir-viriïci-harä” ity anena tat-sädhäraëyät
brahmaëy apéçvaratvam avagamyate, tad-éçvaräveçäd eveti jïeyam.
bhäsvän yathäçma- çakaleñu nijeñu tejaù
svéyam kiyat prakaöayaty api tadvad atra
brahmä ya eña jagad- aëòa- vidhäna- kartä, iti brahma-saàhitokteù.
In the Puranas and many other scriptures Shiva as identified as God. One verse in the
Bhagavatam says, “The Lord accepts the forms of Brahma, Vishnu, and Shiva for the creation,
maintenance, and destruction of the universe.” Due to being mentioned together with Vishnu
and Shiva, it is generally thought that Brahma is also ishwar tattva, but this is true only in the
sense that he is empowered by the Lord’s specific energy for creation. This is confirmed in the
Brahma-saàhitä, which says, “As the sun manifests some portion of its own light in the sun
crystal,48 similarly Brahma creates this universe being empowered by the Lord’s energy.”

48. The sürya-känta stone is a “flint glass” used like magnifying glass to concentrate the light of the sun to ignite fires.
Piyusha-kana Vyakhya: In many places, the Puranas and other scriptures describe Shiva as
ishwar, or God. However, he should never be considered an independent Lord empowered by
his own energy independent of Vishnu. Srimad Bhagavatam says:
sattvaà rajas tama iti prakåter guëäs tair
yuktaù paraù puruña eka ihäsya dhatte
sthity-ädaye hari-viriïci-hareti saàjïäù
çreyäàsi tatra khalu sattva-tanor nåëäà syuù
The one Supreme Deity accepts the contact of the three modes of Maya, sattva, rajas, and
tamas, he takes the three separate forms of Brahma, Vishnu, and Shiva for the creation,
maintenance, and destruction of the universe. Ultimate auspiciousness for the human
being, however, can only be derived from Vishnu, the presiding deity of the sattva-guna.
(Bhag. 1.2.23)
The one Supreme Brahman manifests as Brahma, Vishnu and Maheshwar in order to create,
maintain and destroy the universe. These three deities are known as the gunavatars, or
incarnations of the material modes. Brahma and Shiva are tinged with rajo-guna and tamo-
guna; neither are completely transcendental like Vishnu. They award conditioned souls
dharma (virtue), artha (wealth), and kama (sense enjoyment). On the other hand, though
Vishnu is a gunavatar involved with the sattva-guna, he is the only one of the three who can
give liberation.
Vishwanath Chakravartipada makes the point that though this verse seems to give the same
status of ishwar to Brahma as it does to Shiva, one should know that his position comes from
being empowered by a specific energy of the Lord. He clarifies this by citing Brahma-saàhitä
—
bhäsvän yathäçma- çakaleñu nijeñu tejaù
svéyam kiyat prakaöayaty api tadvad atra
brahmä ya eña jagad- aëòa- vidhäna- kartä
govindam ädi- puruñaà tam ahaà bhajämi
I worship the Primeval Lord Govinda, who manifests a portion of his energy in every
universe as the creator god Brahma, in the way that the sun manifests some portion of its
own light in the sunstone. (5.49)
Here the sadhaka should know that devotion to these gunavatars is also tinged with the three
modes of nature, and have dharma, artha, kama, and moksha as their aim. “One can know the
glories of the Lord through understanding the different ways of worshiping him” (upäsanä
bhede jäni éçvara mahimä, cc 1.2.27). The Supreme Truth, Lord Hari, is beyond material nature
and its modes. His devotion is thus also nirguna and through its performance one can be
successful in attaining the fifth and supreme goal, divine love of Godhead. Rupa Goswami
quotes Bilvamangala in his Laghu-bhägavatämåta:
santv avatärä bahavaù puñkara-näbhasya sarvato bhadräù
kåñëäd anyaù ko vä latäñv api premado bhavati
 There are many manifestations of the lotus-naveled Lord, all of which are auspicious in all
respects. But who other than Krishna can bestow divine love on all creatures, even the
trees and plants? (Laghu Bhäg. 1.5.27)49

3.10 - Shiva’s superiority to Brahma

The question the author now asks is: If rajo-guna is superior to tamo-guna, then how is it that
Shiva is considered superior to Brahma?
tathä—
pärthiväd däruëo dhümas tasmäd agnis trayémayaù
tamasas tu rajas tasmät sattvaà yad brahma-darçanam
ity atra tamasaù sakäçät rajasaù çraiñöhye’pi, vastuto rajasi dhüma-sthäëéye çuddha-tejaù-
sthänéyasyeçvarasyänupalabdheç ca, sattve saàjvalanägnau çuddha-tejasaù säkñäd iva.
pärthive däru-sthänéye tamasy api tasyäntarhitatayopalabdhir asty eva. tat-kärya-suñuptau
nirbheda-jïäna-sukhänubhava ivety ädi vicärya tattvam avaseyam.
Srimad Bhagavatam says: “Smoke is superior to wood, a transformation of the earth. Fire,
the base of sacrifices prescribed in the Vedas, is superior to smoke. In the same way, rajo-
guna is superior to tamo-guna, and sattva-guna is superior to rajo-guna. One can only
realize Brahman through sattva-guna.” (1.2.24)
This verse establishes the superiority of rajo-guna over tamo-guna. Even so, the realization
of the Lord, representing pure light, is not possible in rajo-guna, which is here compared to
smoke, the way it is in sattva-guna, which is being compared to the burning fire. Of course,
one can perceive the Lord even in the tamo-guna, which is here compared to wood, as he
is present within it also. That perception is found in deep sleep, which gives a happiness
comparable to consciousness of the undifferentiated state of Oneness. One should
understand the relative positions of Shiva and Brahma in this way.

Piyusha-kana Vyakhya: The Srimad Bhagavatam begins with various questions asked by
Shaunaka Rishi to Suta Muni, including one about the Lord’s avatars or appearances in the
world. Suta answers by describing Krishna as the personal Godhead, who is the undivided,
nondual Absolute Truth. As unlimited streams flow from an imperishable lake, unlimited
different personal forms flow from Krishna, who is thus known as the avatari. Knowers of the
truth identify Brahman as a less significant manifestation of his bodily effulgence, the
indwelling Supersoul or Paramatma as his partial manifestation, and Narayan, the master of
the spiritual universe or Vaikuntha, as his viläsa-mürti, a less complete form of himself.
Krishna is the original cause of all causes, and for the sake of creation, maintenance and
destruction of the universe, he appears as the gunavatars who preside over the modes of
goodness, passion and darkness. Vishnu thus presides over the mode of goodness, by which the
universe is maintained, Brahma over passion, the creative force, and Shiva over ignorance, the
forces of destruction and entropy. Vishnu, however, differs from Shiva and Brahma in that he
is always uncovered by the sattva-guna, whereas Shiva and Brahma are covered by tamo-guna
and rajo-guna respectively.

49. This verse is found in a slightly different form in the second century of Kåñëa-karëämåta (2.85). See also Préti-
sandarbha 83, Chaitanya-caritämåta 1.3.27 and 3.7.15, where it is also quoted.
 Judging by their effects, rajo-guna is superior to tamo-guna, and sattva superior to rajo-guna.
The Bhagavatam says that smoke is superior to wood, because it moves and one can also
perceive some heat in it. However, fire is better than smoke because it is clear and full of light
and heat. The superiority of sattva-guna is measured in its ability to give realization of
Brahman. This is confirmed in the Bhagavatam, where Krishna tells Uddhava:
kaivalyaà sättvikaà jïänaà rajo vaikalpikaà ca yat
präkåtaà tämasaà jïänaà man-niñöhaà nirguëaà småtam
O Uddhava! Knowledge in the mode of goodness is that of kaivalya; knowledge is the
mode of passion is concerned with the body, and knowledge in the mode of ignorance is
concerned with mundane things. However, knowledge of me is transcendental to the
material qualities. (11.25.24)
Jiva Goswami explains that kaivalya here means the knowledge of the identity of the
impersonal Brahman and the pure spirit soul (kevalasya nirviçeñasya brahmaëaù çuddha-
jéväbhedena jïänaà kaivalyaà).
Seeing the superiority of rajo-guna over tamo-guna, and sattva-guna over rajo-guna, one
would naturally conclude that Vishnu must be superior to Brahma, and Brahma to Shiva. But
all scriptures concur that Shiva is superior to Brahma. Vishwanath Chakravartipada’s purpose
in quoting the Bhagavatam verse (1.2.23) is to clear up this doubt. Smoke, which was here
compared to rajo-guna, does not have fire present in it. However, fire is present in unmanifest
form in the wood, which is being compared to tamo-guna. One can extract the fire hidden in
wood through friction. Similarly, though Shiva is the presiding deity of tamo-guna, eternity,
knowledge and bliss are present in him. Vishwanath Chakravarti explains this by reminding us
that the Vedanta compares sound sleep, which is an effect of tamo-guna, to bliss consciousness
of the oneness of Brahman. This is why Shiva is considered superior to Lord Brahma.

3.11 - Different categories of jivas

Vishwanath continues making the distinction between Lord Shiva, who belongs to the
category of ishwar tattva (God) and Lord Brahma, who is a jiva, by explaining the different
categories of jiva soul.

atheçitavyaà caitanyaà ca sva-daçä-bhedena dvividham—avidyayävåtam anävåtaà ca.

taträvåtaà deva-manuñya-tiryag-ädi. anävåtaà dvividhaà—éçvareëaiçvarya-çaktyänäviñöam
äviñöaà ca. anäviñöaà sthülato dvividham—jïäna-bhakti-sädhana-vaçät éçvare lénam alénaà
ca. prathamaà çocyam, dvitéyaà tan-mädhuryäsvädy-açocyam. äviñöaà ca dvividham—cid-
aàça-bhüta-jïänädibhir mäyäàça-bhüta-såñöy-ädibhiç ceti. prathamaà catuùsanädi. dvitéyaà
brahmädéti.
Dependent consciousness or the individual soul is of two types: one covered by ignorance,
the other not. Covered souls or jivas include the demigods, human beings, and other living
creatures. Non-covered jivas are of two types: either imbued with God’s power or not.
Those not imbued with God’s power are also of two types: those who have merged into
God by the practice of jnana, and others who remain separate from God by practicing
bhakti. The first of these are in a lamentable state while the second are not, for they are in
a position to relish the sweetness of the Lord. The empowered jivas are again of two types:
those imbued with spiritual knowledge and others empowered for the purpose of universal
 creation. To the former group belong great teachers such as the four Kumaras, to the
latter Lord Brahma and others.

Piyusha-kana Vyakhya: Vishwanath has explained that chaitanya is of two types: independent
and dependent. The former is the Lord and the latter the jiva, who is under the control of the
Lord. This latter category has two divisions: jivas covered by ignorance and those not so covered.
Ignorance means being bound by asmitä (thinking “I am this body” and “this is the property of
my body”), räga (attachment), dveña (repulsion), and abhiniveça (fear of death due to
attachment).50 Such covered souls include demigods, human beings, animals, birds, and other
living entities that have been journeying through different species since beginningless time,
suffering three fold miseries as a result of their karmas.
The second type of jiva chaitanya is not covered by ignorance. Certain jivas are completely
free from ignorance and false bodily conception. They are also of two types: those who have
been imbued with the Lord’s Godly power and those who have not. The former here are also of
two types. The first cultivate knowledge of their identity with the non-personal Brahman, and
eventually merge into it, while others become one with the personal Brahman. Nevertheless,
though these jnanis consider themselves Brahman, they can never actually become fully
identical with it since they eternally continue to exist separately. This is because they are the
Lord’s separated expansions and not personal expansion. In any case, their position is
considered miserable, since they are unable to relish a relationship with God due to their false
sense of being entirely identical with him (brahma-säyujya). They are forever deprived of the
bliss of relishing the Lord’s service, because they do not recognize the distinction between the
relishable Lord, the jiva who relishes the relationship of service, and the pleasure of serving
itself. Intelligent persons would thus rather spend an eternity in hell than merge into
Brahman (naraka väïchaye tabu säyujya nä loy, cc 2.6.268).
Merging into the personal God’s existence is held to be even more miserable than brahma-
säyujya, (brahma-säyujya hoite éçvara-säyujya dhikkära, cc 2.6.269) however, for though an infinite
variety of forms, qualities, and pastimes are present in the personal God’s being, the jivas who
have merged into his existence are deprived of any delight in them. Those who reside in a
storehouse of honey but are unable to relish its taste are truly unfortunate.
The second category of jiva chaitanya not imbued with the Lord’s power includes those who
do not merge with him. By practicing pure devotion, they attain the Lord and serve him in
moods of servitude, friendship, parenthood, or others. They are blessed by relishing the nectar
of the blissful service of the Lord, the embodiment of condensed being, consciousness and
bliss. Far from being miserable, they are most praiseworthy.
The jiva chaitanya empowered by the Lord’s godly power is again of two types. The first
includes those who are empowered by the Lord’s chit potency, where spiritual knowledge
predominates. Sanaka, Sanandana, Sanatan and Sanat Kumar, the four sons of Brahma
created by his mind, are examples. They are constantly absorbed in transcendental knowledge
with no concern whatsoever for the material creation.
The second type of jiva chaitanya consists of those empowered by the Lord’s energy to create
material universes, which are a part of the Lord’s illusory potency. This refers specifically to Lord
Brahma.51

50. See section 2.3.

51. In the Bhagavatam (1.3.6), the four Kumaras are included amongst the lilavatars (See also Laghu-bhägavatämåta 1.3.2).
Lord Brahma is traditionally included amongst the gunavatars (Cf. Laghu-bhäg. 1.2.18-24).
 3.12 - Shiva can also sometimes be a jiva
evaà ca viñëu-çivayor abheda eva prasaktaç caitanyaikarüpyät. niñkämair
upäsyatvänupäsyatve tu nirguëatva-saguëatväbhyäm evety avagantavyam. viñëu-
brahmädyais tu bheda eva caitanya-pärthakyäd eva. kvacit tu süryasya tad-äviñöa-sürya-
känta-maëer abheda iva viñëu-brahmaëor abhedaç ca puräëa-vacaneñu dåñöaù. kià ca kvacin
mahä-kalpe çivo’pi brahmeva éçvaräviñöä jéva eva bhavet. yad uktam—“kvacij jéva-viçeñatvaà
harasyoktaà vidhor iva” iti. ata eva—
yas tu näräyaëaà devaà brahma-rudrädi-daivataiù
samatvenaiva vékñeta sa päñaëòé bhaved dhruvam.
iti vacanam api brahma-sähacaryeëa saìgacchata iti.
Due to having the same type of chaitanya, Vishnu and Shiva are non-different. Devotees
desiring nothing other than the Lord must discriminate between Vishnu and Shiva as
worshipable or non-worshipable on the basis of their nirguna and saguna character. Due
to the non-similarity of chaitanya, Vishnu and Brahma are different. Sometimes the
Puranas speak of the nondifference of Vishnu and Brahma. This nondifference may be
considered like that of the sun and the sun-crystal when it channels the power of the
sunlight. In some maha-kalpas, even Shiva, just like Brahma, may be a jiva who is
empowered by the Lord. Shastras say, “Sometimes a jiva is also empowered as Shiva or
Brahma.” Shastra also says, “One who considers Lord Narayan, who is supreme among the
gods, as equal to Brahma, Rudra, and other demigods is certainly an atheist.” This
scriptural evidence will be considered proper when Shiva and Brahma are both in the
category of eminent jivas.

Piyusha-kana Vyakhya: From the previous descriptions it is known that due to oneness of
chaitanya Vishnu and Shiva are considered non-different. In other words, the all-pervading
conscious Sri Vishnu has voluntarily accepted the tamo-guna of Maya and become Shiva. The
acceptance of tamo-guna should, however, be considered in relation to Rudra-Shiva, but not to
Sadashiva. Vishwanath Chakravartipada explains this in his book Bhägavatämåta-kaëä:
“Sadashiva is not a gunavatar. He is a specific expansion of the Original Personality of
Godhead and completely free from the material qualities” (kià ca sadä-çivaù svayaà-rüpäìga-
viçeña-svarüpo nirguëaù saù çivasyäàçé, 6). Sadashiva is the origin of Shiva the gunavatar, who
resides in Sadashivaloka, his own spiritual planet beyond the causal ocean. The gunavatar
Shiva resides in Mount Kailasa in this material universe. Though Vishwanath
Chakravartipada affirms the oneness of Vishnu and Shiva in terms of consciousness, as far as
worship is concerned he advises the desireless devotees to choose their worshipable deity on
the basis of which is nirguna and which saguna.
Previously it was said that gunavatar Shiva and Brahma fulfill the desires of persons
worshipping them with specific motives. Persons desiring wealth, prosperity, and so on are
naturally inclined to worship mundane demigods. Persons not desiring wealth or material
objects, but only the Lord and his divine love, give up the worship of Shiva, Brahma and
others to concentrate exclusively on the transcendental Lord Sri Hari. He bestows unalloyed
devotion on them and they relish the transcendental flavors of the Lord’s name, form,
qualities, and service. They do not even accept the four kinds of mukti, even when it is offered
to them, what to speak of material wealth and other lesser goals. Lord Kapiladeva says to
Devahuti,
 sälokya-särñöi-särüpya-sämépyaikatvam apy uta
déyamänaà na gåhëanti vinä mat-sevanaà janäù
Devotees exclusively absorbed in my service do not accept the five kinds of liberation—
residence in my realm (sälokya), opulence equal to mine (särñöi), a form like mine
(särüpya), residing with me (sämépya), or merging within me (säyujya)—even if I offer all
these to them. (Bhag. 3.29.13)
Greedy and lusty worshippers of demigods get insignificant, perishable and ultimately
miserable mundane boons of wealth and luxury from the gods and goddesses they worship.
Such motivated worshippers should also remember that their deities may as easily be displeased
as pleased, and curse them for the slightest shortcoming. Sometimes they bestow boons
without proper consideration and even become entangled in a mess themselves. For instance,
the Bhagavatam (10.88) tells a story of how Lord Shiva bestowed a boon upon the demon
Vrika by which he could kill anyone simply by placing his hand on the victim’s head. As soon
as the demon had received the boon he wanted to try it out on Mahadeva himself. Seeing this,
Mahadeva fearfully fled, being chased all over by the demon. Mahadeva fled all over the earth
and then to heaven, where even the demigods were unable to protect him. Finally Mahadeva
arrived at Vaikunthaloka, which is beyond Maya, and took shelter of Lord Narayan.
Narayan assumed the shape of a brahmin boy and called Vrikasura, asking him why he had
travelled so far. The demon explained everything, whereupon the disguised Lord Narayan said
to him, “How can you believe the words of that Shiva? He has been cursed by Daksha to
wander through the crematoria in the company of ghosts! O best of the demons! You can see
whether I am telling you the truth by touching your own head!” Enchanted by Lord Narayan’s
appearance and sweet words, the demon placed his hand on his own head and at once fell dead
on the ground.
The Bhagavatam also narrates how Brahma showed a similar lack of proper understanding
when he bestowed a rare boon on Hiranyakashipu. As a result, Nrisimha Deva had to descend
to kill Hiranyakashipu while at the same time keeping Brahma’s boon intact. Even so, he
chastized Brahma for having fed milk to a snake by granting such blessings to an evil man.
We have seen how Vishnu and Brahma are different: Lord Vishnu is independent chaitanya
and Brahma is dependent jiva chaitanya. When some Puranas describe Vishnu and Brahma as
non-different, we should understand that they are like the sun and the sun-crystal that
channel’s the sun’s power. The sun is always different from the crystal, but when it shines on
it, the concentrated heat that emanates from the crystal can set fire to flammable objects like
cloth. Since the crystal simply channels the sun’s power, the two can be considered
nondifferent. Similarly, Vishnu invests his energy for the creation of the material universe in
Brahma. Similarly, Brahma simply channels Lord Vishnu’s power, but this is the extent of
their identity. There is no real identity.
Again, though the independent chaitanyas Vishnu and Shiva are sometimes described as
non-different, during certain maha-kalpas, the Lord empowers a jiva chaitanya to function as
Shiva. Hence it is seen in the scriptures: “Sometimes Shiva is also a jiva just like Brahma”
(kvacij jéva-viçeñatvaà rahasyoktaà vidher iva, Laghu-bhäg. 1.2.27). That is why the second
Namaparadha is that a person who considers the names and qualities of Vishnu and Shiva to
be different is an offender. Elsewhere it is said,
yas tu näräyaëaà devaà brahma rudrädi daivataiù
samatvenaiva manyete sa päñaëòé bhaved dhruvam
 One who considers Brahma and Shiva and other demigods as equal to Narayan is certainly
an atheist.52
First it is said that to see difference between Vishnu and Shiva is an offense and now it is
said that to see Shiva as equal to Vishnu makes one an atheist. These two statements appear
contradictory. The answer is that the consideration of difference is forbidden in relation to
Shiva who is an ishwara, whereas consideration of nondifference is forbidden when he is an
eminent jiva.
Similarly, Brahma is generally an eminent jiva, but shastra also says that sometimes the
Lord takes on his role. The Bhagavatam says, “A jiva can attain the position of Brahma by
steadily practicing Varnashrama dharma without motivation for one hundred births” ( sva-
dharma-niñöhaù çata-janmabhiù pumän viriïcatäm eti, 4.24.29). A jiva thus qualified appears
as Brahma from the navel-lotus of Garbhodakasayi Vishnu in the beginning of creation. The
Lord invests power in him for the creation. Brahma usually an eminent jiva. In some kalpas,
if such a qualified jiva is not available, then the Lord himself accepts the form of Brahma
and performs the activities related to creation. In such cases, Lord Brahma is known as an
expansion of the Lord.

3.13 - Becoming free of this offense

Vishwanath explains how those who think that Vishnu differs from Shiva in name and
attribute are offenders and how they are to be freed from that offense.
evam aparyälocayatäà “viñëur eveçvaro na çivaù. çiva eveçvaro na viñëuù. vayam ananyä
naiva paçyämaù çivaà. vayaà ca na viñnum.” ity ädi viväda-grasta-maténäm aparädhe jäte,
kälena kadäcit tat-tätparyälocana-vijïa-sädhu-jana-prabodhitatve teñäm eva çivasya bhagavat-
svarüpäd abhinnatvena labdha-pratéténäà näma-kértanenaiväparädha-kñayaù.
Those who have not discussed these truths say, “Vishnu is the only Lord, not Shiva. We
are exclusive devotees of Vishnu and will not even look at Shiva.” Or, “Shiva is the only
Lord, not Vishnu. We exclusive devotees of Shiva will not even look at Vishnu.” Their
minds thus absorbed in petty bickering, they commit an offense. If in time such offenders
get the association of sadhus expert in discussing all these truths and are enlightened by
them, they can also realize how there is no difference between Lord Shiva and Lord
Vishnu. Then by doing Nam kirtan, their aparadha is nullified.

Piyusha-kana Vyakhya: The main cause of committing offense to the Lord is lack of knowledge
of his true nature. To consider that which is not the true nature of the Lord to be such is
inevitably an offense. What are the Vishnu and Shiva tattvas, and what is the relation
between the two? Those who do not understand all these matters have not associated with
sadhus expert in such things, and thus have not been given the opportunity to have their
misunderstandings corrected, and this leads to committing this offense.
Thus some Vaishnavas think, “Sri Vishnu is the Supreme Lord, not Shiva. We are exclusive
devotees of Vishnu, so we shall not even look at Shiva.” Meanwhile, the devotees of Shiva
think, “Shiva is the Supreme Lord, not Vishnu. We are Shiva’s exclusive devotees and refuse to

52. This verse from the Vaiñëava-tantra is quoted in Préti-sandarbha 17, Bhakti-sandarbha 103, Chaitanya-caritämåta
2.18.116, 2.25.80.
have anything to do with Vishnu.” Those who get involved in futile debates of this sort commit
an offense. As we have already discussed, the etymology of the word aparadha is to displease
(apa=dis and rädha=please) one’s worshipable object. If the worshipers of Vishnu and Shiva
argue about the difference between their respective deities, then their deities are displeased.
How can a master be pleased with his servant who massages one of his limbs while he cuts
another or gives him pain? Since Mahadeva is a limb of Vishnu, considering him to be separate
or different from him is an offense.
This offense is easily counteracted: since its main cause is ignorance of Vishnu and Shiva’s
identities, one has to get the proper understanding. The offender must get the association of
a sadhu expert in the knowledge of such matters, through whom his mistake will be
corrected. Proper knowledge of the essential nature of the Lord is only possible through the
association and mercy of the sadhus. This idea is present also in the Upanishads. The
Kaöhopanéñad develops its ideas of jnana, but concludes by saying that the truth about
Brahman is hard to understand, since it is beyond the words, mind and senses of a mundane
person. How then can one attain his knowledge?
naiva väcä na manasä präptuà çakyo na cakñuñä
astéti bruvato’nyatra kathaà tad upalabhyate
“Brahman cannot be ascertained through the mind or the eyes or any of the other senses.
How then can it be known?” To this the Sruti replies, “One can know about it from the
theistic and faithful, the exalted devotees.” (KaöhaU 2.3.12)
In the Gita, Sri Krishna also tells Sri Arjuna, “O Arjuna! Seek out those who have realized the
absolute truth, for they can give you that knowledge” (upadekñyanti te jïänaà jïäninas tattva-
darçinaù, Gita 4.34). Though one may be expert in the revealed knowledge of the shastras,
unless he gets the association and mercy of great souls with realized knowledge of the Absolute
Truth, he will never get direct experience of such truths.
It is not that simply by hearing the truth of Vishnu and Shiva from the mouth of mahats
and attaining the proper knowledge the offense will be nullified; one must also repent such
offenses and takes constant and exclusive shelter of the Holy Name, which is the cure for all
such offenses.

3.14 - Relief from the offense

of blaspheming the scriptures

The author now turns to the fourth offense to the Holy Name, çruti-çästra-nindanaà,
blaspheming the revealed scripture, explaining its cause and its remedy.
evaà ca naitä bhagavad-bhaktià spåçanti bahirmukhyo vigétä iti jïäna-karma-pratipädikäù
çrutér yenaiva mukhenänindaàs tenaiva mukhena täs tad-anuñöhätèàç ca janän muhur
abhinandya nämabhir uccaiù saìkértitaiù çruti-çästra-nindana-rüpäc caturthäparädhän
nistareyuù. yatas täù çrutayo bhakti-märgeñv anadhikäriëaù svacchanda-vartinaù parama-
rägändhän api vartma-mätram adhyärohayitum udyatäù parama-käruëikä eveti tat-tätparya-
vijïa-jana-prabodhitä yadi bhägya-vaçäd bhaveyus tadaiveti. evam evänyeñäm api ñaëëäm
aparädhänäm udbhava-nivåtti-nidänäni avagantavyäni.
If someone says of the scriptures related to jnana and karma, “The Srutis do not even
touch on bhakti; they thus lead one away from the Lord. They are mundane and
 condemned,” this is the fourth offence of criticizing the revealed scriptures. This can be
counteracted only by repeatedly glorifying these Srutis and those who follow them and
loudly doing Nam sankirtan with the same tongue that committed the offence. By good
fortune, if such an offender is enlightened by sadhus expert in this knowledge, he can
come to understand that the most merciful Srutis are trying to engage those who are
unqualified for practicing bhakti, who are independent minded and completely blinded by
material enjoyments, in following any spiritual path at all. One should understand the
causes and remedies of the other six Namaparadhas in the same way.

Piyusha-kana Vyakhya: It is not possible for those who have taken shelter of bhakti to
condemn the shastras related to the devotional path, for faith in such scriptures is known as
shraddha, which is the first step to bhakti. Nevertheless, some of those who have faith in
devotion may condemn other religious texts related to jnana, karma, or yoga. Those who have
taken shelter of bhakti are indifferent to all material enjoyments and even liberation. Among
them, some get annoyed on seeing that scriptures relating to karma, jnana, and yoga do not
glorify bhakti or its practices like shravan and kirtan. They think that, as those scriptures do
not describe bhakti at all, they are therefore mundane and can be condemned. In this way
they commit the fourth offense of criticizing the scriptures.
Actually the scriptures related to jnana and karma attempt to bring the practitioners of such
paths to the door of bhakti. Those who have gained faith through the association and the
grace of great devotees are qualified for devotion—çraddhävän jana hoy bhakti-adhikäré (cc
2.15.106). Those who are deprived of that fortune may think highly of merging with Brahman
or liberation. Scriptures related to jnana engage jnanis in the cultivation of non-personal
knowledge and give them the knowledge of non-variegated bliss of impersonal Brahman. If
jnanis get the association of devotees, then they also become greedy to attain the unlimited
variegated bliss of transcendental nectar related to Sri Bhagavan. Thus the main purpose of
the scriptures related to jnana is to bring the jnanis to the devotional path. Ultimately, they
make them understand the insignificance of Brahmananda, i.e., the bliss of mukti or non-
personal Brahman realization, and the excellence of bhakti and Bhagavan.
Similarly, the scriptures related to karma are meant for those who act whimsically, out of
absorption in sense enjoyment, and who thus have no qualification for bhakti. These scriptures
make the karmis greedy for apparently sweet pleasures in the heavenly planets and engage them in
fruitive rituals such as sacrifices, vows, and so on. Their real purpose, however, is to raise these
karmis to the level of bhakti. If the Srutis did not encourage those who are blindly devoted to
sense enjoyments to seek heavenly pleasure through religious acts, they would remain forever
averse to the practice of dharma. The Srutis thus mercifully proclaim the superiority of karma to
these people and engage them on that path. At some time in the future, the karmis engaged in
ritualistic religion may get a chance to associate with devotees and come to an understanding of
the miserable effects of karma. Then, finally, they may take shelter of devotion by the sadhu’s
mercy. It is therefore offensive to blaspheme the merciful scriptures related to jnana and karma.
If a devotee who accidentally commits this offense has the good fortune of coming into the
association of sadhus who know the relationship of these scriptures to bhakti, then he will be
blessed with a proper understanding. He should then praise the Srutis and those who follow
them, “using the same tongue with which he had condemned them.” He should also loudly do
Nam sankirtan to counteract this offense.
With this, Vishwanath Chakravarti concludes his detailed analysis of the first four of the ten
Namaparadhas, namely blaspheming the saints, considering Vishnu and Shiva to be different,
disrespecting the guru, and criticizing the revealed scriptures. Now he says that the principle he
has established for understanding the causes of offenses (namely ignorance) and the process of
absolution (namely repentance and determined engagement in devotional practices), is to be
applied to the six remaining aparadhas, which he does not discuss in depth. We will, however,
give a brief analysis of these offenses here.53
The fifth offense is to think the glories of the Holy Name are exaggerated. One may think
that the praises found in the shastras are excessive, but they and mahajanas agree that no
matter how much one glorifies the Holy Name, one only touches a drop of the ocean of its
glories. No one can fully describe the glories of the Holy Name, for they are unlimited. If one
thinks that these glories have been exaggerated just to entice people to engage in chanting,
that is the very grave offense known as artha-väda.
When compared to the brilliant sun of the Holy Name’s true glories, all the paeans to the
Holy Name found in the shastras and the words of mahajanas look as insignificant as a
glowworm. No one has the power to fully describe these glories, and so there is no reason to
consider the scriptures’ descriptions to be exaggerated. The term artha-väda is generally
applied to statements meant to instill faith in religious ritual. The Holy Name is most
independent and manifests of its own free will; it does not depend on anything to manifest its
glories, so there is no question of any exaggeration in the glorification of the Holy Name.
Lack of association with sadhus possessed of direct experience of the Holy Name is the source of
this offense. When one hears the glorification of the Holy Name from their holy mouths and
remembers how one used to be possessed and polluted by this offensive misunderstanding, one
should constantly meditate on their teachings. Taking sole shelter of the Holy Name, one
should chant it in a penitent spirit. Thus this offense is gradually nullified.
To interpret the Holy Name in one’s own speculative way is the sixth offense. This includes
attempts to diminish the glories of the Holy Name by misinterpreting the words of shastras
that glorify it. If one thinks deeply, it is not difficult to attain faith in the uncommon glories
and effects of the Holy Name. Even in this world, certain precious stones, spells, herbs and
medicines have wonderful and surprising powers, which are not easily understood. If the power
of such material objects is incomprehensible, then how can we possibly understand the power
of the Holy Name, which is transcendental in nature? The shastras thus say,
acintyäù khalu ye bhävä na täàs tarkeëa yojayet
prakåtibhyaù paraà yat tu tad acintyasya lakñaëam
That which is inconceivable is beyond argument. Whatever is beyond material nature is
by definition inconceivable. (Mahäbhärata 6.6.11)
To understand transcendental matters, faith is absolutely necessary. Without faith all spiritual
practice is fruitless. Faithful devotees generally do not commit this offense. If due to bad
company, one accidentally or unknowingly commits this offense, it can be dealt with just like
the other aparadhas.
Committing sin on the strength of the Holy Name is the seventh offense. By chanting the
Holy Name, all obstacles are destroyed, but those who use this as an excuse to deliberately
engage in sinful acts commit a terrible offense that nullifies the effects of the transcendental
Name. Faithfully chanting not only destroys weakness of heart, which allows one to succumb
to temptation, but previous sins, the desire to commit sins, and even their root cause,
ignorance. Furthermore, the devotional scriptures tell us that one who accidentally commits a
sin due to some bad samskaras does not have to undergo atonement, for the Lord residing

53. The Sanskrit verse from the Padma-puräëa listing the ten offenses along with an introductory description of them can be
found in section 3.4.
within his heart will destroy such sins. If someone thinks, “Since Harinam can destroy all my
sins, there is no harm if I commit sin, for my chanting will take care of its effects,” he commits
an offense to the Holy Name.
An ignorant person who commits sins can be purified by repentance and acts of
atonement, but one who does so on the strength of the Name cannot purify his heart even
by adopting rigorous yogic practices and the such. Faithful devotees cannot commit such
intentional offenses. Nevertheless, sometimes one bereft of the protection of holy
association may accidentally commit sins as a result of bad company; if he does, then he
should repent, “Alas! What a great offender I am! The transcendental and most powerful
Holy Name mercifully grants us divine love and direct service to the Lord, and yet I am
using it to wash away my sins. Alas! I do not deserve to be forgiven even after suffering
through a million hells.”
Repenting and deeply lamenting in this way, the devotee should pray constantly to the
Vaishnavas and serve them while chanting the Holy Name. One can thus nullify the effects of
such Namaparadhas.
The eighth aparadha is to consider any other religious activities such as the following of
duties, keeping vows or performing rituals to be equal to the Holy Name. There is no
difference between the Holy Name (näma) and the Holy Named (nämé), the Lord himself. Jiva
Goswami says, “The same transcendental truth, the embodiment of rasa, has appeared in these
two forms, as näma and nämé” (ekam eva saccidänanda-rasädi-rüpaà tattvaà dvidhävirbhütam).
The Holy Name is the sound incarnation (çabdävatära) of the Lord himself. It is thus beyond
the material senses and self-manifest. When a fortunate person begins to chant the Holy Name,
it appears on his tongue of its own will. One who commits the eighth offense considers the
Holy Name to be on the same level as materially auspicious activities like performing
sacrifices, thinking that it yields the same fruits they do. Such a gross offense is also known as
pramäda, or diminishing the glories of the Holy Name.
This offense is also committed due to a lack of association with sadhus expert in the glories
of the Holy Name. One should give up the bad company of karmis, jnanis, and ascetics devoid
of bhakti and seek out those who are steady in chanting the Name. When one’s faith is
established in the glories of the Holy Name, one will understand the insignificance of the so-
called benefits coming from materially auspicious activities. Repenting one’s error, one should
take complete shelter of the Holy Name, constantly doing Nam kirtan. This is the only way to
counteract this aparadha.
The ninth offense is to instruct a faithless person to chant the Holy Name. Only a faithful
person is qualified to chant the Name, for those without faith have no interest in it. The sole
wealth of the jiva is Sri Krishna’s holy name, but it is a pearl whose value is unfathomable to a
faithless person wallowing pig-like in the stool of material enjoyments. Such a person will only
show disdain for the Name, an offense that will not only bring about his own destruction, but
make the one who instructed him an offender.
This does not mean that chanting Nam sankirtan aloud in public without directing it at
anyone specific is an offense, even though both the faithful and the unfaithful may hear it at
that time. What is meant is that it is improper to directly instruct someone in the chanting if
he shows no interest. On the other hand, if a disciple is at first faithful, but then changes to
become deceitful, then the spiritual master should do whatever he can to rectify him, but if
unable to do so, should give him up. Taking shelter of the Holy Name and chanting penitently
will counteract this offense.
The tenth offense is to not have affection (préti) for the Holy Name, even after hearing its
glories repeatedly, for if one thus remains unmoved, absorbed in sense enjoyment and unable
to give up the false ego of I and mine, he shows disrespect to the Holy Name. Some may say,
“Affection for the Name cannot be developed just by wishing it so. Why should one be
considered an offender for not having love for the Holy Name?” This is quite true, attachment
to the Lord’s name does come just by our wishing for it, but just as the ability to take shelter of
the Holy Name comes through the blessings of the sadhus, so does affection for the Name.
Without such mercy one cannot develop affection for Krishna’s name, so one must hear its
glories in the company of saintly devotees. Through serving them and chanting, one will
develop love for the Holy Name and be freed from this offense.

3.15 - Anarthas arising out of bhakti

At the beginning of this chapter, we learned that there are four types of anartha affecting
spiritual progress. The author has completed his discussion of the obstacles arising from sinful
activity, pious acts, and offenses, and now turns to the obstacles that arise from progress in
devotional life itself.

atha bhakty-utthäs te ca müla-çäkhäta upaçäkhä iva bhaktyaiva dhanädi-läbha-püjä-

pratiñöhädyäù sva-våttibhiù sädhaka-cittam apy uparajya, sva-våddhyä müla-çäkhäm iva
bhaktim api kuëöhayituà prabhavantéti.
The anarthas arising from devotion itself are like unwanted branches growing out of the
creeper’s main stem. These are the side benefits resulting from bhakti such as wealth, fame
and honor, which influence the heart of a devotee. Their growth may result in the
choking of the main bhakti creeper’s development.

Piyusha-kana Vyakhya: It is a fact that people are naturally attracted to those who make
genuine progress in spiritual life. Thus wealth, respect, fame and other comforts naturally
come to the devotee. These can prove to be heavy obstacles to progress and the ultimate
attainment of prema. Devotees wishing to achieve the real goal of bhakti should carefully
guard against all these material desires and stick close to the devotional path with humility
and detachment. If the devotional practitioner’s heart is attracted to things like profit,
adoration and distinction, then even though engaged in bhajan, he gets nothing but these
anarthas.
These offshoots from the devotional creeper take the water and nutrients intended for the
main plant and retard its growth, sometimes even causing it to dry up entirely. The anarthas
arising from devotional practice like riches and fame distract and delight the heart of the
sadhaka, interfering with his continued culture of pure devotion. Chaitanya Mahaprabhu first
used this metaphor in his teachings to Sri Rupa Goswami—
kintu jadi latära aìge uöhe upaçäkhä
bhukti-mukti-vaïchä joto, asaìkhya tära lekhä
niñiddhäcära kuöinäöé jiva-hiàsana
läbha, püjä, pratiñöhädi joto upaçäkhä-gaëa
seka-jala päiyä upaçäkhä bäåhi jäy
stabdha hoiyä müla-çäkhä bäåhite nä päy
 prathame-i upaçäkhära koribe chedana
tobe müla-çäkhä bäåi jäy våndävana
Sometimes large numbers of suckers sprout from the creeper’s main stem. These are the
innumerable desires for material enjoyment, liberation, performance of acts forbidden in
shastras, deceit, duplicity, faultfinding, violence towards other living beings, material gain,
respect, fame, and so on. When one waters the bhakti creeper, these suckers also flourish,
curtailing the growth of the main stem. So the gardener’s first job is to prune any
unwanted branches, thus allowing the main stem to grow all the way to Vrindavan. (cc
2.19.158-161)
Sriman Mahaprabhu teaches here that desires other than for Krishna and his devotion, like
enjoyment, liberation, forbidden acts, duplicity, violence, profit, being worshipped, and
distinction, are a kind of hypocrisy on the part of the jiva, who is an eternal servant of the Lord.
If material desires arise in one’s heart, they are followed by others, increasing the contamination
and eventually choking off all desire for bhakti. Then, as his taste for enjoyment, profit, being
worshipped and receiving honors increases, the sadhaka turns to forbidden actions like lying,
theft, using harsh words, engaging in violent acts, even while continuing to wear neck beads and
tilak, and mechanically engaging in hearing and chanting and other devotional activities. He
superficially shows humility and conceals his sinful acts out of fear of condemnation. His heart
finally becomes so filled with deceit that not even a trace of the desire for bhakti remains. It is
for this reason that Mahaprabhu instructs us to remain vigilant and to prune these branches as
soon as they appear.
It should also be noted that certain desires are harder than others to give up. Sanatan
Goswami concludes the Hari-bhakti-viläsa with this warning:
sarva-tyäge’py aheyäyäù sarvänartha-bhuvaç ca te
kuryuù pratiñöhä-viñöhäyä yatnam asparçane varam
Though one may be able to give up everything, the desire for personal prestige is the
hardest thing to give up. Since it is the source of all anarthas, you should be careful to
keep as far from it as you would from stool. (hbv 20.370)
Wherever the witch-like desire for fame goes, her beloved husband Envy follows. This lowly
creature fathers the twin daughters of Malice and Jealousy in his wife’s womb. The frantic
dance of this evil family destroys all that is holy in the devotee’s heart, leaving no place to the
desire for devotion. A sadhaka devotee should thus cultivate humility, respect others, and try
to give up his desire for fame.

3.16 - Five degrees of cessation

of the anarthas arising from aparadha

The stage of anartha nivritti actually continues steadily from the attainment of faith right up to
the attainment of prema. The four kinds of anarthas described above do not disappear all at once,
but in a gradual process that takes place in five stages. These are described here.
teñäà caturëäm anarthänäà nivåttir api païca-vidhä. eka-deça-vartiné bahu-deça-vartiné
präyiké pürëä ätyantiké ceti. tatra “grämo dagdhaù paöo bhagnaù” iti nyäyenäparädhotthänäm
anarthänäà nivåttir bhajana-kriyänantaram eka-deça-vartiné, niñöhäyäm utpannäyäà
bahula-deça-vartiné, ratäv utpadyamänäyäà präyiké, premné pürëä, çré-bhagavat-pada-
präptäv ätyantiké.
One’s progress can be analyzed according to five degrees of the elimination of anarthas—
partial (eka-deça-värtiné), pervasive (bahu-deça-värtiné), almost complete (präyiké),
complete (pürëä), and absolute (ätyantiké). Following the maxim, “The entire village has
burned down; the cloth fully torn in two,” the cessation of anarthas arising from offenses
is partial at the bhajana kriya stage, pervasive at the stage of nishtha, almost complete at
the stage of rati, complete at the stage of prema, and absolute on attaining the lotus feet of
the Lord.

Piyusha-kana Vyakhya: The partial cessation of anarthas means a minor portion, say fifteen
percent. Pervasive cessation refers to major portion, about seventy-five percent. Almost
complete cessation means about ninety-five percent elimination of the anarthas. Complete
cessation means a hundred percent. At this stage, however, there remains some minute
possibility of the anarthas reappearing, but at the stage of absolute cessation there is no such
chance.
The maxim “The entire village has burned down; the cloth fully torn in two” has the
following meaning: An entire village may burn down, but the fire had to start in a certain
place before spreading. Similarly, the tear that rends a cloth in two had to start in one
particular place. Similarly, cessation of anarthas is first partial and gradually becomes
pervasive.
Of the four kinds of anartha, those arising from aparadha are the most grave. This anartha
creates a substantial obstacle to progress toward the higher stages of bhakti, greatly delaying the
attainment of divine love. As one starts bhajana kriya, cessation of this anartha is partial, as
only a small portion of it is destroyed. At the appearance of nishtha, it is pervasive, a good
portion of anarthas having been destroyed. When rati appears, the cessation is präyiké, and only
an insignificant portion of these anarthas remain. When one arrives at the stage of prema, the
cessation of anarthas is complete. On attaining the Lord’s lotus feet, it is absolute.
One may ask how there can be any possibility of aparadhas reappearing at the stages of rati
or prema. Rupa Goswami says:
bhävo’py abhävam äyäti kåñëa-preñöhäparädhataù
äbhäsatäà ca çanakair nyüna-jätéyatäm api
 Even bhava can disappear if one commits a heavy offense to someone who is very dear to
Krishna. If the offense is less grave, bhava can still turn into a mere facsimile of itself
(bhäväbhäsa). Offenses of a lesser sort can still turn one sort of bhava into an inferior type,
e.g., sakhya or vatsalya are reduced to dasya. (brs 1.3.54)
This verse from the Bhakti-rasämåta-sindhu illustrates the seriousness of mahat aparadha,
indicating also that it may even occur at the stage of rati or prema. The commentaries to this
verse give the example of Dvivida, one of of Ramachandra’s monkey associates, who offended
Lakshman, causing his attachment and love for the Lord to disappear. As a result, he suffered
terrible miseries and was killed by Baladeva at the end of the Dvapara Yuga. Only when a
sadhaka has attained prema and received the Lord’s full mercy through direct association and
service, is cessation of this anartha absolute.

3.17 - Apparent and real aparadha

In the previous section it was said that cessation of anarthas is absolute after one attains the
direct service of the Lord and the tendency to commit offenses exists no longer. The question
then arises, how can Chitraketu have committed an offense to Mahadeva, or Jaya and Vijaya
to the four Kumaras?
yas tu taträpi citraketau kädäcitko mahad-aparädhaù sa prätétika eva na västavaù. satyäà
prema-sampattau pärñadatva-våtratvayor vaiçiñöyäbhäva-siddhäntät.
jaya-vijayayos tv aparädha-käraëaà prema-vijåmbhitä svecchaiva. sä ca—he prabhu-vara!
pratikülékåtya tad yuddha-sukham anubhüyatäm ity avayoù svataù paripürëatäyäm aëu-
mätram api nyünatvam asahamänayoù kiìkarayoù prärthanä-haöhaù sva-bhakta-vätsalya-
guëam api laghükåtya niñpädyatäm ity äkärä kädäcitka-prasaìga-bhavä mänasä manasaiva
jïeyä.
In the case of Chitraketu, his incidental offense was apparent and not real. This can be
ascertained by the fact that there was no real difference in his prior situation as the Lord’s
associate and his subsequent position as the demon Vritrasura, for in both he possessed a
wealth of prema.
In the case of Jaya and Vijaya, the cause of their so-called offense was a spontaneous
desire arising out of love for the Lord, which took the following form: “O Prabhu! O Lord
of lords, Narayan! You desire to fight with someone, but there is no one strong enough to
give you a contest. On the other hand, though we are strong, we are not averse to you.
Please, therefore, make us your enemies so that we can give you the joy of having someone
to fight. We are your servants, and are unable to bear the slightest deficiency in your
spontaneous perfection. So please subdue your affection for us as your devotees and fulfill
this desire.”

Piyusha-kana Vyakhya: Vishwanath explains that Chitraketu’s offense was not real, but only
apparent. Mahat aparadha either destroys bhakti or reduces it to a mere facsimile. Though
Chitraketu was cursed to take birth as a demon, he never stopped being a devotee. The conclusion
is that he did not really commit an offense, for one can divine the cause from the consequences—
phalena phala-käraëam anuméyate.
Chitraketu’s story is described in the sixth canto of the Bhagavatam, chapters 14 to 17.
Chitraketu was king of a vast territory in Surasen. In spite of possessing incomparable wealth,
he was unhappy because he had no heir. Despite marrying a million wives, he was still unable
to have a son. Once Maharshi Angira chanced to visit his palace and Chitraketu expressed his
distress and asked the sage to help him fulfill his desire. Angira performed a special sacrifice by
offering oblations, the remnants of which he gave to Chitraketu’s queen Kritadyuti. The muni
assured the king that Kritadyuti would give birth to a son who would give him both pleasure
and distress. Indeed, Kritadyuti soon became pregnant and subsequently delivered a beautiful
child, who grew like the waxing moon.
After his son’s birth, Chitraketu naturally became very attached to queen Kritadyuti. Seeing
this, the other queens became envious of her and so they killed her son by poisoning him. On
the sudden death of his son, the king and queen fell into an ocean of distress. The murderous
queens hypocritically joined them in their lamentations, wailing even louder than the grieving
mother. Evil-hearted persons are very clever in such deceitful acts. While the palace was filled
with sounds of grief, Maharshi Angira revisited the palace with Narada Muni. Narada made the
dead son capable of speech, and the child spoke such words of wisdom that his father gave up
all attachment to worldly life and developed faith in the life of devotion. Thus, by the mercy of
the two rishis, Chitraketu quickly advanced spiritually and in his next life was born as a
Gandharva, a celestial musician. He even succeeded in getting the direct darshan of Lord
Sankarshan.
Once, Sriman Mahadeva was in Kailasa instructing an assembly of sages. His wife, the
goddess Parvati, was sitting on his left thigh. Chitraketu, now a Gandharva, happened by and
foolishly remarked, “Oh! Just look at this! Mahadeva is the teacher of religion for the world.
He is giving instructions on the Absolute Truth to the munis with his consort, Parvati, on his
lap. He is a great soul, but even mundane men have better sense than this, and only show such
affection to their wives in private.”
Hearing his words, Mahadeva smiled slightly and remained quiet. The munis also said nothing
on seeing Mahadeva’s silence.54 Parvati, however, was unable to bear Chitraketu’s apparent
disregard for Mahadeva, and so she cursed him to become a demon. The exalted devotee
Chitraketu submissively accepted Parvati’s curse with pleasure, glorifying and pleasing the
divine couple as he left. Shiva was unhappy with Devi for cursing Chitraketu, however. He
openly praised his devotion and patience as an exalted devotee.
As a result of Devi’s curse, Chitraketu was born as the demon named Vritrasura. 55 Still an
uninterrupted flow of pure devotion existed in his heart like a stream of the celestial Ganges.
Some time later, Indra, on the instruction of the Lord, made a thunderbolt from the chest bones
of Dadhichi Muni and came in front of Vritrasura to kill him. The words that Vritra spoke to
Indra and the way he glorified the Lord give us a glimpse of the unalloyed prema that existed in
his heart. Here are some of the beautiful prayers Vritra recited as he prepared to die at Indra’s
hands:
ahaà hare tava pädaika-müla-
däsänudäso bhavitäsmi bhüyaù

54. Vishwanath explains in his commentary to 6.17.9 that Shiva and his disciples did not take offense at Chitraketu’s words
because they recognized his inner pure intention. “Shiva is God, and so for him to engage in activities that are normally
unacceptable cannot harm him. However, ignorant people will not know this and may criticize him for it, and this will be
disastrous for them, as it was for Daksha. If I can persuade him to follow the rules of behavior, people in general will benefit.
If people make a distinction between Vishnu and Shiva, thinking the former to be good and the latter wicked, that will not be
beneficial.” Recognizing that Chitraketu was also a devotee, Shiva did not get angry with him. Similarly, the others in the
assembly recognized that Chitraketu had no malicious intention and so remained silent.

55. Other aspects of this pastime have been discussed in section 1.10.
 manaù smaretäsu-pater guëäàs te
gåëéta väk karma karotu käyaù
O Hari! I am the servant of the servants of your lotus feet and will remain so forever. O
Beloved! May my mind remember you, my words glorify you, and my body be ever engaged
in your service. (Bhag. 6.11.24)
na näka-påñöhaà na ca pärameñöhyaà
na särva-bhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
samaïjasa tvä virahayya käìkñe
O my Lord, ocean of all good fortune (samaïjasa)! I do not desire to reside in the
heavenly realms, nor to take the position of Lord Brahma, nor do I wish to be emperor of
the world, nor to rule over the lower realms. Nor do I seek the powers of mystic yoga, nor
even liberation from rebirth, if it means being separated from you. (Bhag. 6.11.25)
ajäta-pakñä iva mätaraà khagäù
stanyaà yathä vatsataräù kñudhärtäù
priyaà priyeva vyuñitaà viñaëëä
mano’ravindäkña didåkñate tväm
O lotus-eyed Lord! Just as nestling birds look for their mother to feed them, just as hungry
calves anxiously await their mother’s milk, and as a distressed wife wishes to see her
beloved husband return from his travels, so does my mind hanker to see you. (Bhag.
6.11.26)
mamottamaçloka-janeñu sakhyaà
saàsära-cakre bhramataù sva-karmabhiù
tvan-mäyayätmätmaja-dära-geheñv
äsakta-cittasya na nätha bhüyät
O Prabhu! I am wandering within the cycle of birth and death due to my past activities.
Please let me establish friendship with your devotees so that I do not again come under
the influence of your Maya and become attached to body, children, wife and home. (Bhag.
6.11.27)
Discussing these four verses in Préti-sandarbha (72), Jiva Goswami draws the following
conclusion:
tad etac chuddha-premodgära-mayatvenaiva çrémad-våtra-vadho’sau vilakñaëatväc chré-
bhägavata-lakñaëeñu puräëäntareñu gaëyate. våträsura-vadhopetaà tad bhägavatam iñyate
iti.
These prayers spontaneously poured from Vritrasura’s mouth as a result of the divine love
welling up in heart. Because of this, though the tale of Vritrasura’s death can be found in
many other Puranas, it is told quite differently in Srimad Bhagavatam. This is what is
meant when the Matsya-puräëa says, “The book that tells the story of the killing of
Vritrasura is known as the Bhagavatam.”56
56. The story of Vritra is found in the Rig Veda, where Vritra is described as a terrible fiend who gathered all the waters of the
world into himself and caused a drought to cover the whole earth, making it a wasteland. He hid in his fortress in a distant
land, hording his treasure so that the world grew ever more parched. Finally, Indra, who would become the king of the gods,
was born. He took it upon himself to attack the demon and release the waters. Drinking immense amounts of Soma to give
Similarly, the fifteenth chapter of the Third Canto describes how the four Kumaras headed by
Sanaka Muni cursed Jaya and Vijaya, the residents of Vaikuntha. As with Chitraketu, though
Jaya and Vijaya’s behavior towards the four Kumaras appeared to be mahat aparadha, its real
cause was their desire to please the Lord in a specific way, arising out of love for him.
Jaya and Vijaya were Vaikuntha’s gatekeepers. They used to think, “Everyone tries give
pleasure to the master of Vaikuntha by serving him, but nobody wants to give him the pleasure
of fighting. His powers are unlimited, so nobody is his equal in the martial arts. We, on the
other hand, are strong enough to give him a good fight, but are not his enemies, so the pleasure
he would get from fighting with us would not be very great. The thrill of fighting comes when
one is pitted against one’s enemies.”
Hence they prayed, “O Lord Narayan! Our sole desire is to give you the pleasure of a good
fight. We know you are complete in yourself, as a result we cannot bear to see even the
slightest appearance of any deficiency in your self-perfection. All the devotees serve you in a
favorable mood; no one thinks of making you relish the flavors of combat. Thus we pray that
you mercifully give us an inimical mood so that we can challenge you to a good fight. This will
give us all fulfillment.”
Being the wish-yielding tree of his devotees, Lord Narayan decided to fulfill this desire of
Jaya and Vijaya. He thus inspired the four Kumaras to go to Vaikuntha, where Jaya and Vijaya
prevented them from passing through the gates. The Kumaras thus cursed to take birth as
demons, in which they successfully gave Lord Narayan the pleasure of engaging in a good
fight.
This does not mean that one should follow or imitate the actions of Chitraketu or Jaya and
Vijaya. If ever one feels this offensive mentality arise in him, he should suppress it by the use
of his own intelligence. In other words, the activities of the Lord’s associates are beyond this
material nature and should never be imitated by a sadhaka devotee.

3.18 - Cessation of other anarthas

After discussing the five-stage process of cessation of the worst of all anarthas, those arising
from offenses, Vishwanath now discusses the cessation of two other kinds of anarthas: those
caused by sinful habits and those that are side effects of devotional practice itself.
tathä duñkåtotthänäà bhajana-kriyänantaram eva präyiké, niñöhäyäà jätäyäà pürëä, äsaktäv
evätyantiké. tathä bhakty-utthänäà bhajana-kriyänantaram eka-deça-vartiné, niñöhäyäà
pürëä, rucäv ätyantikéti anubhavinä bahu-dåçvanä samyag vivicyänumantavyam.
Cessation of anarthas arising from sin is almost complete after bhajana kriya, complete at
the appearance of nishtha, and absolute when one reaches the stage of asakti. Cessation of
anarthas arising from devotion itself is partial in bhajana kriya, complete at the stage of
nishtha, and absolute at the stage of ruchi. Realized mahajanas have ascertained this
principle by thoroughly deliberating all the facts.

him the necessary strength, he set off to find his foe. First Indra stormed Vritra’s ninety-nine fortresses, razing each in turn,
then he met Vritra himself. The two fought a terrible battle, and in the end, Vritra was destroyed by Indra’s thunderbolt. Indra
then released the waters to flow back to the world. Only the Bhagavatam describes Vritra as a devotee of Vishnu.
Piyusha-kana Vyakhya: Anarthas like attachment to sense gratification, revulsion, and fear of
death are almost completely (präyiké) eradicated after bhajana kriya. When nishtha awakens,
these are fully eradicated (pürëä). At the stage of asakti, the absolute cessation of this type of
anartha means there is no possibility of its reappearing again.
Vishwanath Chakravartipada has not separately mentioned the cessation of anarthas arising
out of pious activities, but it should be understood that this category is being included with those
arising from sin, for just as being engrossed in the five types of ignorance results from sinful
habits, being engrossed in sensual enjoyment arises from pious habits. At the stage of
attachment to Hari, there is no possibility of absorption in either sense enjoyment or material
distress. So the gradual cessation of anarthas arising from good works should be considered
similar to the cessation of those arising from sin.
Next, Vishwanath delineates the stages at which anarthas arising from devotion, namely the
desires for profit, adoration and distinction, are eradicated. These anarthas are only slightly
overcome at the stage of bhajana kriya, for they arise from it. When the practitioner reaches
the stage of nishtha, these anarthas are almost fully eradicated, and they are fully destroyed at
the stage of ruchi. In other words, after one has attained a real taste for devotion, the desires
for material gain, respect, and fame are automatically destroyed. Broad-minded and realized
saints have declared this after duly considerating the matter from their experience.
The meaning of this is that after one takes up devotional practice (bhajana kriya) and
attains steadiness in it, then gradually all kinds of anarthas are destroyed. When bhajan
slackens, the anarthas become stronger and ultimately swallow any desire one has to do
bhajan. Thus the gradual cessation of anarthas through bhajana kriya has been described.
Without engagement in bhajan it is not possible to wipe out anarthas, therefore a sadhaka
devotee should be careful to engage nicely in devotional activities.

3.19 - The power of the Name

and the power of aparadha

Here the author harmonizes the abovementioned five stages of anartha nivritti with the
glories of the Holy Name, resolving some apparent contradictions in the scripture.
nanu—“aàhaù saàharad akhilaà sakåd udayäd eva” iti, “yan-näma-sakåc-chravaëät
pukkaço’pi vimucyate saàsärät” ity api pramäëa-çatäd ajämilädy-upäkhyäneñv ekasyaiva
nämäbhäsasyävidyä-paryanta-sarvänartha-nivåtti-pürvaka-bhagavat-präpakatvänubhaväd
bhagavad-bhaktänäà duritädi-nivåttäv uktaù kramo na saìgacchate.
satyam. nämna etävaty eva çaktir nätra sandehaù. parantu sväparädhiñv aprasannena tena
yat sva-çaktiù samyak na prakäçyate, tad eva duñöatädénäà jévätur ity avagantavyam. kintu
yama-dütänäà tad-äkramaëe na çaktiù. “na te yamaà päça-bhåtaç ca tad-bhaöän svapne’pi
paçyanti” ity ädeù. “na vidyate tasya yamair hi çuddhiù” ity atra yamair yogäìgair iti
vyäkhyeyam.

At this point, the following objection may be raised: The shastras say, “As soon as the
Holy Name appears, it destroys all accumulated sins just as the rising sun eradicates oceans
of darkness.” Elsewhere, it is also written, “A chandala can obtain liberation from material
bondage by even once hearing your name.” There is the further example of Ajamila, for
whom just the semblance (äbhäsa) of the Name immediately destroyed all anarthas, up to
 and including ignorance, and brought him into direct contact with the Lord. In view of all
this, then, it seems that the previously explained gradual process of anartha nivritti does
not apply.
This is quite true. There can be no doubt that the Holy Name possesses great power.
However, the Holy Name does not manifest its power when it is displeased with offenders,
and the very absence of its mercy allows sinful tendencies to persist. Even so, the
Yamadutas, the messengers of Yamaraj, are powerless to attack anyone who chant the
Holy Name, even offenders, for the Bhagavatam says, “[These devotees] do not see Yama’s
noose-bearing servants even in their dreams, for they are free from the need for any other
atonements.” In the description of the seventh offense, where it is said that one who
commits sin on the strength of chanting cannot be purified even by many yamas, yama
refers to that element of yoga practice [and not Yamaraj].

Piyusha-kana Vyakhya: In Padyävalé, it is said—

aàhaù saàharad akhilaà
sakåd udayäd eva sakala-lokasya
taraëir iva timira-jaladhià
jayati jagan-maìgalaà harer näma
All glories to the Holy Name, the most auspicious thing in the entire world! As soon as
the sun of the Holy Name rises, it destroys all accumulated sins just as the rising sun
destroys oceans of darkness.57
Chitraketu, while glorifying Anantadeva, furthermore states the following:
na hi bhagavann aghaöitam idaà
tvad-darçanän nåëäm akhila-päpa-kñayaù
yan-näma-sakåc-chravaëät
pukkaço’pi vimucyate saàsärät
O Lord! It is not so astonishing that all of one’s sins should be destroyed upon seeing you,
for even by hearing your name just once, the most degraded outcaste is liberated from
bondage in material life. (Bhag. 6.16.44)
In this way there are hundreds of authoritative scriptural statements, including the story of
Ajamila in Srimad Bhagavatam, which affirm that even a glimpse of the Holy Name destroys
all sins along with ignorance, the root cause of sinful desires, ends all anarthas and brings one
to the lotus feet of the Lord. After all, Ajamila did nothing more than utter the name of
Narayan, calling to his son rather than the Lord, but still the servants of Vishnu came and
chased away the Yamadutas, untied the knots with which they had bound him, and took him
to Vaikuntha. One may then ask how can the cessation of anarthas in various degrees as
described in the previous sections (3.16, 3.18) applies to faithful devotees who are chanting the
Holy Name, after having been initiated by a genuine guru according to the scriptural rites.
Vishwanath replies that the glorifications of the Holy Name found in the shastras are all
true. Shastras are only able to partially glorify the infinite power of the Holy Name. One
should thus not doubt these scriptural texts. If one does so, it will make one guilty of the
offense of either considering the glories of the Holy Name exaggerated or interpreting the

57. Padyävalé 16, Näma-kaumudé 1.2; cc 3.3.180.

meaning of the Holy Name in a deviant way. These two grave offenses heavily obstruct a
devotee’s devotion and impede the attainment of Vaishnava status. Vishwanath explains in
his commentary to the Bhagavatam:
niraparädhänäà tu bhagavat-präptau nästi vilambas, teñäà hi bhagavan-näma-grahaëaà
vaikuëöhärohaëaà ceti dve eva bhümike, yathäjämilädinäm.
For offenseless devotees, there is no delay in attaining the Lord. The whole process
transpires in only two stages: first, chanting the Holy Name, and second, ascending to
Vaikuntha. The example is Ajamila. (Särärtha-darçiné 6.2.9-10)
Ajamila committed many sins, but he was not an offender. He was illicitly addicted to the
company of a prostitute and the children he had by her, but he never offended any sadhu.
Since his heart was offenseless, there was nothing to obstruct the Holy Name from
manifesting itself. By way of contrast, where the all-powerful Holy Name does not manifest its
power, it is due to its displeasure with offenders. One should not doubt its glories, for its failure
to manifest its power is due to the wicked tendencies and anarthas that are present in the
sadhaka devotee due to his offenses.
Nevertheless, even if the Holy Name is displeased with an offender and does not manifest
its power, this does not meant that the messengers of Yama have any authority over him.
The Bhagavatam says:
sakån manaù kåñëa-padäravindayor
niveçitaà tad-guëa-rägi yair iha
na te yamaà päça-bhåtaç ca tad-bhaöän
svapne’pi paçyanti hi cérëa-niñkåtäù
Persons whose minds are attracted by Krishna’s qualities and have turned their thoughts
to his lotus feet even once, even though they may have neither complete realization nor
understanding of Krishna, never see Yamaraj or his rope-bearing messengers, not even in
their dreams, for the remembrance of Krishna is sufficient atonement for all their sins.
(Bhag. 6.1.19)
So if they do not see Yama and his servants in dreams, then what question is there of
undergoing punishment in hell? Following the above passage from the Särärtha-darçiné
commentary, the author writes:
kià ca, säparädhänäà madhye yadi kecid bhajanäbhyäsäbhäväd akñéëa-präcéna-päpäù
kriyamäëa-päpa-nämäparädhäç ca syus, tad api tair deha-tyägänantaraà narakeñu na
gantavyam.
sva-puruñam abhivékñya päça-hastaà
vadati yamaù kila tasya karëa-müle
parihara madhusüdana-prapannän
prabhur aham anya-nèëäà na vaiñëavänäm58 iti
Moreover, there are some amongst the offenders due to lack of devotional practice have
neither rid themselves of old sins and still continue to commit sins and further offenses to
the Holy Name. Nevertheless, such persons do not have to go to hellish planets after
death, for it is said in the Bhägavata-mähätmya, “When Yamaraj saw his noose-carrying
messenger, he whispered in his ear, ‘Don’t go near those who have surrendered to the

58. This verse is from the Bhägavata-mähätmya, 6.99.

 lotus feet of Lord Madhusudan, for I am only the judge of ordinary human beings, not of
the Vaishnavas.’”
Vishwanath then refers to a possible interpretation of the words na vidyate tasya yamair hi
çuddhiù found in the seventh offense to the Holy Name. Some hold that this means that even
many occupiers of the post of Yamaraj could not purify such offenders, implying that offenders
to the Holy Name still have to undergo repeated punishments meted out by Yama. But this
contradicts the previous quotation from the Bhagavatam, so Vishwanath explains that the word
yamaiù in this verse refers to the first item in the mystic yoga path, and not to many Yamarajas.
In other words, even by taking up the path of mystic yoga beginning with accepting certain
rigorous processes of atonement, the offender cannot be purified. Offenses to the Holy Name
are only destroyed when the Name itself is mollified by the offender. This statement has nothing
to do with the judge of the dead, Yamaraj.

3.20 - The relation of the Holy Name to the offender

In the previous section, it was stated that the Holy Name does not abandon the offender to
Yamaraj. Vishwanath continues to develop this idea here.
yathä samarthena paramäòhyenäpi sväminä kåtäparädhaù svajano yadi na pälyate kintu
tatrodäsyate, tadaiva duùkha-däridrya-mälinya-çokädayaù krameëa labdhävasarä bhavanti
na tv anyadéyä janäù ke’pi kadäpéti jïeyam. tathä ca punaù sva-svämino manobhirocinyäm
anuvåttau satyäà çanais tat-prasädäd duùkha-däridryädayaù çanair apayänti. tathä
bhagavad-bhakta-çästra-guru-prabhåtibhir amäyayä muhuù sevitaiù çanair eva tasya nämnaù
prasäde duritädénäm api çanair eva näçaù. iti nästi vivädaù.
na ca mama ko’pi nästi nämäparädha iti vaktavyaà phalenaiva phala-
käraëasyäparädhasya präcénasyärväcénasya vä anumänät. phalaà ca bahu-näma-kértane’pi
prema-liìgänudaya iti. yad uktaà—
tad açma-säraà hådayaà batedaà
yad gåhyamäëair hari-näma-dheyaiù.
na vikriyetätha yadä vikäro
netre jalaà gätra-ruheñu harñaù iti.
A man, though wealthy and capable, may decide not to take care of a dependent relative
who has offended him, and as a result of this neglect the relative may have to suffer
distress, poverty, and sadness. At the same time, no one would ever take care of a person
with whom he has no relation. So, once this relative again serves his master according to
the master’s liking, then by his master’s mercy, his distress and poverty gradually go away.
In the same way, if an offender to the Holy Name sincerely serves the devotees, shastras,
and guru, then by their mercy, all his distresses are gradually destroyed. This cannot be
contested.
On the other hand, if someone claims to have never committed any offense, he should
remember that a tree can be known by its fruits. Thus, if the symptoms of prema do not
appear even after repeated chanting, then one can assume the presence of either recent or
old offenses. The Bhagavatam says, “One’s heart is surely made of iron if, even after
repeated chanting of the Holy Name, it does not melt and cause the eyes to fill with tears
and the hairs of the body to stand on end” (Bhag. 2.3.24).
Piyusha-kana Vyakhya: The word aparadha has been defined as the removal (apa) of
satisfaction, or rädha. When the Holy Name is dissatisfied with an offender, he does not get
the result of chanting. Vishwanath illustrates this point by citing the example of wealthy
person who ignores his offensive relatives. Fully capable of both punishing and being merciful,
he ordinarily takes care of all who take shelter of him. But if one of his own dependents
offends him, he becomes displeased. He then ignores such a person and refuses to maintain
him any longer, with the result that the offender has to go through distress, poverty, and other
miseries. On seeing the miserable condition of this abandoned relative, one should not think
that the master is incapable of maintaining him. In spite of being perfectly capable, he does
not want to take care of his servant due to dissatisfaction. Nevertheless, because of the
relationship between the master and his dependent, the master continues to have a sense of
responsibility toward him. As such, if the errant relative understands his offense and tries
once again to please the master by serving him favorably, then automatically the merciful
master becomes satisfied with him and his miseries come to an end.
Similarly, the all-powerful Harinam always maintains the devotees who have taken shelter of
the process of devotional service and bestows divine love on them. If such a devotee commits
offense to the Holy Name, then it will become displeased with him and will cease maintaining
the offender; in other words, it withholds the fruits of devotional practice. Even so, no one
should assume that this is a result of a deficiency in the Holy Name. But though the offender
does not get the fruits of devotion, he remains under the protection of the Holy Name, which
never maintains nor gives its grace to one who is not engaged in chanting or other forms of
bhajan. If such an offending devotee comes to know of his errors and renders sincere service to
bhakti, shastras and guru that he may have offended, the Name gradually becomes pleased with
him. When the Holy Name is pleased, all anarthas and miseries are destroyed and the devotee
becomes successful in getting divine prema. As Vishwanath states in his Särärtha-darçiné,
sädhu-saìga-vaçät sarva-nämäparädha-kñaye tu bhakti-devé-samyak-prasädena näma-phala-
präptir eva nirvivädä.
On the strength of association with the saints all nämäparädhas are destroyed and one
gets the full mercy of Bhakti Devi, through which the rewards of chanting the Holy Name
are attained. This is incontestable. (6.2.9-10)
If someone thinks, “I have not committed any offenses, why am I not getting any results from
chanting the Holy Name?” To this question, Vishwanath answers that a tree can be known by
its fruits. Only aparadha can stop the Holy Name from giving the fruits of prema, so if one
does not experience this result then one has to assume the presence of aparadha. Though one
may have not committed any offense intentionally, there must be some unknown aparadha
committed in the past that has cause the Holy Name has become displeased. The non-
experience of the fruits of chanting the Holy Name means that the signs of prema or the eight
sattvika ecstatic symptoms do not arise, despite engaging extensively in Nama kirtan.
tad açma- säraà hådayaà batedaà
yad gåhyamäëair hari- näma- dheyaiù
na vikriyetätha yadä vikäro
netre jalaà gätra- ruheñu harñaù
One’s heart is surely made of iron if, even after repeated chanting of the Holy Name, it is
not transformed, causing the eyes to fill with tears and the hairs of the body to stand on
end. (Bhag. 2.3.24)
Vishwanath Chakravartipada gives the following explanation of this verse in his Särärtha-
darçiné commentary: “Even though one may repeatedly chant the Holy Name, devotional
transformations may not take place within the heart, which means that it is as hard as iron. In
other words, when devotional transformations like tears and goosebumps do not appear and
the heart does not melt despite repeated chanting, it must be a symptom of nämäparädha.
However, the mere presence of tears and goosebumps is not in itself a sign of a melted heart. In
the Bhakti-rasämåta-sindhu it is written
nisarga-picchila-svänte tad-abhyäsa-pare’pi ca
sattväbhäsaà vinäpi syuù kväpy açru-pulakädayaù
Persons who are naturally slippery can practise producing tears and goosebumps, even
without having a semblance of ecstatic emotions. (brs 2.3.89)
On the other hand, the gravest mahats do not generally reveal the symptoms of ecstasy like
tears and goosebumps, even though their hearts melt from chanting the Holy Name. Therefore
this verse can also be explained as follows: When ecstatic symptoms such as tears, hair
standing erect, trembling, and so on are seen externally, but the heart does not melt due to the
lack of internal transformation, then this shows that the heart is as hard as iron. When the
heart melts due to bhakti, and tears appear in the eyes, the bodily hairs stand erect and other
ecstatic symptoms appear, then that is known as the state of sattvika-vikära, or ecstatic
symptoms. The special signs that the heart has been transformed are forgiveness, constant
engagement in bhakti, detachment, absence of pride, hope, eagerness, constant taste for
chanting the Holy Name, attachment to describing the qualities of the Lord, and affection for
residence in sacred places like Sri Vrindavan.
Offenseless devotees will realize the effect of the Name as soon as they chant it. They are
absorbed in relishing the Holy Name and as a result of their change of heart the external
symptoms like tears and goosebumps become visible. Those who are offensive and envious may
chant the Holy Name many times, but their hearts will not melt because the Holy Name is not
pleased with them. Even if ecstatic symptoms like tears and goosebumps are externally visible,
they are condemned in this verse as having hard hearts. By the association of sadhus and by the
effect of constant chanting, offenders can also gradually get rid of this hardness and experience a
true softening of the heart.

3.21 - Aparadha is comparable to an illness

The issue at question here, raised in section 3.19 above, is why Rupa Goswami has named so
many different stages to attaining devotional perfection when it has been said that the Holy
Name has the power to immediately elevate the chanter directly to Vaikuëöha. Vishwanath
says that this is true, but only in the case of the offenseless person, who is very rare in this
world. This very body is the product of past offenses, so we can conclude that every embodied
being has committed some offense, both in this and previous lives. As such, it is quite correct
to describe a nine-step process for attaining prema. Here Vishwanath illustrates this further by
using the metaphor of physical illness.

tathä hi, nämäparädha-prasaìge—

 ke te’parädhä viprendra nämno bhagavataù kåtaù.
vinighnanti nåëäà kåtyaà präkåtaà hy änayanti hi iti.
tadéya-guëa-nämädéni sadyaù-prema-pradäny api çrutäni kértitäni ca, tat-térthädikaà sadyaù
siddhidam api cirät sevitaà, tan-niveditäni ghåta-dugdha-tämbülädéni sadyaù sarvendriya-
taraìga-nivartakäni muhur äsvädya upayuktäny eva svataù parama-cinmayäny api, etäni
yasmät präkåtänéva bhavanti, te’parädhäù ke bhagavan-nämna iti sotkampa-sa-vismayaù
praçnaù.
nanv evaà sati nämäparädhavato janasya bhagavad-vaimukhy-asyaivocityät tad-uktaà
guru-pädäçraya-bhajana-kriyädikam api na sambhavet ? satyam. pravartamäne mahäjvara
iva odanäder arocakatväd evänupädänam iva nämäparädhasya gäòhatve sati tatra puàsi
çravaëa-kértanädi-bhajana-kriyäyä avakäça eva na syäd ity atra kaù sandehaù ? kintu
jvarasya mådutve cirantanatve odanäder api kiïcid rocakatvam iva. bahu-dinato
bhogenäparädhasya kñéëa-vegatve mådutve ca bhagavad-bhaktau kiïcin-mätra-ruciù syäd iti
puàsaù prasajjati bhakty-adhikäraù.
tataç ca, yathä pauñöikäny api dugdhaudanädéni jérëa-jvaravantaà pumäàsaù na puñyanti
kiïcit puñyanti ca, kintu gläni-kärçye na nivartayituà çaknuvanti. kälenauñadha-pathyayoù
sevitayoù çaknuvanti ca. tathaiva tädåçasya bhakty-adhikäriëaù çravaëa-kértanädéni
kälenaiva krameëaiva sakalaà prakäçayantéti sädhüktam—
ädau çraddhä tataù sädhu-saìgo’tha bhajana-kriyä.
tato’nartha-nivåttiù syät tato niñöhä ity ädi.
In the section of the Padma-puräëa where the Namaparadhas are discussed, it is said, “O
best of brahmins! What are those aparadhas to the Holy Name that destroy all the good an
offender has done and make him take transcendental things to be mundane?”
The meaning of this question, which is being asked with both fear and astonishment, is
how can a devotee ever come to see the transcendental qualities and names of the Lord,
repeated chanting and hearing of which should give prema very quickly, as material?
Similarly, the Holy Dham should also give perfection if one lives there for a prolonged
period of time, and the butter, milk, betel, and other preparations offered to the Lord, if
relished regularly, should bring an end to the waves of sense enjoyment. So what are the
grave offenses that diminish the respective fruits and make all these spiritual items appear
material? Does it mean that an offender becomes so averse to the Lord that bhajana
kriyas, such as taking shelter at the feet of guru and so on, become impossible for him?
It is indeed true that one who commits offenses becomes averse to bhajan. One who has
a heavy fever cannot accept any food. Similarly, in the presence of heavy Namaparadhas,
a person loses taste for hearing, chanting, and other devotional practices. But as the fever
diminishes and its effects lessen, one’s appetite revives somewhat. Similarly, after
suffering the effects of Namaparadha for a long time, their force diminishes and one again
gets some taste for devotional acts. This is how one’s capacity for devotion develops.
Even so, nutritious foodstuffs such as milk and grains cannot fully nourish a sick person,
even after his fever has been reduced. They are unable to immediately relieve him from the
weakness and fatigue due to fever, but only do so in the course of time if he follows the
proper regime of medicine and diet. Similarly, for a devotee who is recovering from
aparadhas and has regained his capacity or eligibility for devotion, hearing, chanting, and
other devotional practices gradually manifest more and more fully over the course of time.
Therefore it has been accurately stated that faith, association with devotees, the taking up of
devotional activities, the reduction of various obstacles, and the determined practice of
devotion are stages that follow in sequence.
Piyusha-kana Vyakhya: Vishwanath continues the discussion of offenses by quoting a verse
from the Padma-puräëa, in the section that describes the offenses. There it is said,
ke te’parädhä viprendra nämno bhagavataù kåtäù.
vinighnanti nåëäà kåtyaà präkåtaà hyänayanti hi
O best of the brahmins! Please tell me: what are those aparadhas to the Holy Name that
destroy all the good an offender has done and make him take transcendental things to be
mundane?
The scriptures tell us that one can attain prema quickly by hearing and chanting the Lord’s
names, qualities, and pastimes. For example, at the very beginning of the Bhagavatam, it is
said: “Hari is quickly trapped in the heart of a pious person who simply desires to hear the
Bhagavatam” (sadyo hådy avaruddhyate’tra kåtibhiù çuçrüñubhis tat-kñaëät, Bhag. 1.1.2). No one
can trap the Lord in his heart without prema; therefore, these introductory lines to the
Bhagavatam, which is filled with the descriptions of Sri Hari’s holy names and attributes,
promise us that prema comes to one who simply desires to hear it. Other scriptures similarly
describe the power of Vrindavan Dham to bestow divine love. For instance, Padma-puräëa
states,
aho madhu-puré dhanyä vaikuëöhäc ca garéyasé
dinam ekaà niväsena harau bhaktih prajäyate
Oh how glorious is Mathura—even more wondrous than Vaikuntha! Residing there for
even a single day results in love for the Lord. (Mathurä-mahätmya, 133)
The glories of the Krishna’s prasad are also described as possessing the same powers. For
instance, Uddhava says to Krishna:
tvayopabhukta-srag-gandha-väso’laìkära-carcitäh
ucchiñöa-bhojino däsäs tava mäyäà jayema hi
We, your servants, can easily overcome your Maya just by taking your remnants and by
decorating ourselves with the garlands, scents, and other ornaments offered to you. (Bhag.
11.6.46)
Despite this, we see that some people, though constantly engaged in these powerful activities
of hearing and chanting the holy names and attributes of the Lord, residing in the Holy Dham
for a long time and constantly honoring the Lord’s prasad, do not attain prema but only
increase their offenses and anarthas. As a consequence of this, they start thinking that these
transcendental objects are mundane. Offenses like these are such big obstacles to bhajan that
one shivers in fright and asks in wonder, “What on earth are they?” In other words, each
sadhaka should know these offenses very well and proceed on the path of bhajan while
carefully avoiding them.
Indeed, it is quite natural for one to wonder whether the effects of these offenses will not
lead one to become completely averse to the Lord and cease taking shelter of the lotus feet of
Sri Guru or engaging in bhajan. Vishwanath agrees that this fear is well-founded, for just as one
is unable to eat regular food when one has fever, one who is in the throes of aparadha has no
occasion to engage in the process of hearing and chanting under the shelter of his spiritual
master. But just as one’s appetite grows as one’s fever diminishes, some taste for bhajan
reemerges after one has suffered from the results of offenses for a long time, and they have
become less intense. This makes it possible to once again engage in bhajan under the shelter of
Sri Guru.
 Even so, this transformation is not immediate, for even when one’s fever starts going down, one
cannot immediately benefit from very nutritious food, but must start with something lighter.
Similarly, even when the force of aparadha slows down, one cannot fully experience Sri Krishna’s
holy names and attributes at once, but only slightly. One must first take care of the disease by
regularly taking medicine to counteract the fever. Then, as the illness recedes, one can nourish
and strengthen the body. In the same way, the powerful medicine for destroying aparadha is
sincere service of the Holy Name, the guru, and the Vaishnavas. Constant and sincere service to
them gradually destroys anarthas and nourishes one’s devotional body, awakening the ability to
relish the wonderful taste of bhajan. Thus, though Krishna’s names and glories are able to bestow
prema immediately, the existence of aparadha necessitates an understanding of the progressive
stages of faith, association with devotees, the taking up of devotional activities, the elimination of
various obstacles, and total commitment to the devotional life.

3.22 - Does the absence of prema

necessarily indicate aparadha?

In section 3.20 above, it was stated that the absence of prema’s symptoms, even after
repeatedly chanting and engaging in other devotional activities, can be taken as evidence for
the existence of aparadha. Here, however, Vishwanath Chakravartipada states that this is not
a universal rule.
kaiçcit tu näma-kértanädivatäà bhaktänäà prema-liìgädarçanena päpa-pravåttyä ca na
kevalam aparädhaù kalpyate, vyavahärika-bahu-duùkha-darçanena cäpi prärabdha-
näçäbhävaç ca. niraparädhatvena nirdhäritasyäjämilasyäpi sva-putra-näma-karaëa-
pratidina-bahudhä-tan-nämähväna-samayeñv api premäbhäva-däsé-saìgädi-päpa-pravåtti-
darçanät. prärabdhäbhäve’pi yudhiñöhiräder vyavahärika-bahu-duùkha-darçanäc ca. tasmät
phalann api våkñaù präyaçaù käla eva phalati itivat niraparädheñu prasédad api näma sva-
prasädaà käla eva prakäçayet. pürväbhyäsät kriyamäëä päpa-räçir api utkhäta-daàñöroraga-
daàça iväkiïcitkarä eva. roga-çokädi-duùkham api na prärabdha-phalam.
yasyäham anugåhëämi hariñye tad-dhanaà çanaiù.
tato’dhanaà tyajanty asya svajanä duùkha-duùkhitam iti.
“nirdhanatva-mahä-rogo mad-anugraha-lakñaëam” ity ädi vacanät. sva-bhakta-hita-käriëä
tadéya-dainyotkaëöhädi-vardhana-catureëa bhagavataiva duùkhasya déyamänatvät karma-
phalatväbhävena na prärabdhatvam ity ähuù.

Some people think that if a devotee chanting the Holy Name and engaged in other
devotional activities does not exhibit the symptoms of prema, and furthermore shows a
tendency to sinful activity, then we can not only assume the presence of aparadha, but if
he is also suffering from the material miseries, that his prarabdha karma has not been
destroyed.
However, scripture says that Ajamila was offenseless and that he not only named his
son Narayan, but daily called out that name many times. Nevertheless, he showed no signs
of prema and was engaged in sinful activities, including an illicit relation with a
prostitute. Yudhisthira and the Pandavas also suffered many miseries despite the absence
of prarabdha.
We must therefore conclude that just as a healthy tree bears fruit only in the proper
season, the Holy Name bestows its mercy at the appropriate time, even when it is pleased
 with an offenseless person. In such a person, sinful behavior that comes as a result of
previous bad habits is as inconsequential as the bite of a snake without fangs. Disease or
other distress seen in them is not a result of prarabdha.
The Lord himself says, “I gradually take away all the wealth of one on whom I bestow my
mercy. Such a person’s relatives and family reject him, seeing him penniless and suffering
from one distress after another” (Bhag. 10.88.8).
Elsewhere the Lord has said, “The great affliction of poverty is a sign of my mercy.” By
his own will, the clever Lord, who gives all auspiciousness to his devotees, sometimes gives
them distress to increase their humility and eagerness. Therefore, because reactions to
fruitive activities are absent in them, the distress seen in the devotees is not the result of
prarabdha karma.

Piyusha-kana Vyakhya: Sometimes, the absence of the symptoms of prema and a tendency to
sin can be seen in even an offenseless person. For example, the scriptures agree that Ajamila’s
chanting was offenseless. Had it not been, the messengers of Vishnu would not have come and
taken him to Vaikuntha as a result of the Namabhasa of calling out his son’s name.
Nevertheless, he never showed any signs of prema, even though he uttered the name Narayan
every day when speaking of or to his son. Moreover, he was addicted to an illicit relation with a
prostitute. In spite of all this, however, he was offenseless; these sinful engagements were not a
symptom of offenses. This is proven by the fact that simply by pronouncing the name of his son
“Narayan” at the time of death, the Vishnudutas appeared.
Fruit trees give their fruit only in the proper season. Similarly, though the Holy Name is always
pleased with offenseless persons, it does not give its fruits until the right time comes. It is thus
understood that the sins the offenseless Ajamila habitually committed were as insignificant as the
bites of a snake with poisonless fangs.
Again, when we see devotees going through disease, distress and poverty, and engaged in
sinful activity, we may well think they are in the throes of prarabdha karma. But were the
sufferings that Yudhisthira and other Pandavas underwent, like their exile in the forest and
their seemingly mundane tendency for playing dice, really the result of prarabdha? They were
the Lord’s associates, so naturally they have no prarabdha, which as we have seen is destroyed
even at the stage of sadhana bhakti. The mahajanas say that even liberated souls who
experience Brahman through the cultivation of gnosis cannot get free from fruitive reactions
without living through them, whereas devotees easily destroy prarabdha by practicing any
devotional activity, such as kirtan:
yad brahma-säkñät-kåti-niñöhayäpi-
vénäçam äyäti vinä na bhogaiù
apaiti näma-sphuraëena tat te
prärabdha-karmeti virauti vedaù
O Holy Name! The Vedas loudly declare that even without a devotee undergoing any
suffering, his prarabdha karma, which cannot be eliminated even by constant direct
experience of theimpersonal Brahman, is at once mitigated by your appearance on the
tongue. (Sri Rupa Goswami’s Nämäñöakam, 4)
Krishna says to Uddhava, “Devotion fixed on me can purify even a dog-eater from the defect
of caste” (bhaktiù punäti man-niñöhä çva-päkän api sambhavät, Bhag. 11.14.21) The defect of
caste is due to prarabdha, so the destruction of the defect of caste means destruction of its
cause, prarabdha. “Eliminating the cause means eliminating the effect.” The Puranas similarly
say that Nam kirtan destroys all mental and physical distress due to prarabdha—
ädhayo vyädhayo yasya smaraëän näma-kértanät
tadaiva vilayaà yänti tam anantaà namämy aham
I pray to Lord Anantadeva, remembering whom and the chanting of whose name at once
destroy all mental and physical distress. (Skanda-puräëa)
Though a devotee has no prarabdha, the Lord sometimes mercifully gives him sorrow, sickness,
distress, and pains to increase his humility and eagerness. The Bhagavatam describes how
Kunti Devi prayed for troubles, so we can understand that for a devotee the treasure of prema
is hidden within these calamities.59 The Lord has said himself, “I gradually take away all the
wealth of one on whom I bestow my mercy. His relatives and family reject him, seeing him
penniless and suffering from one distress after another. Such an orphaned person then takes
shelter of me in all respects” (Bhag. 10.88.8)
Elsewhere, Krishna says, “The great affliction of poverty is a symptom of my grace.” Thus he
may give distress and pain, but his purpose is always the welfare of the devotee. Since the
devotee is free of prarabdha, one should never think that this is the cause of his distress.

59. Cf. Bhag. 1.8.25-27.

 The fourth shower of nectar

- steadfast

devotion -
4.1 - How one reaches the plane of steadfast devotion

In the previous chapters, Vishwanath has described faith, company with the saints, unsteady
practice of devotional service, and anartha nivritti. Now, in this fourth shower of nectar, he
will describe the stage of nishtha.
atha pürvaà yä aniñöhitä niñöhiteti dvividhoktä bhajana-kriyä. tasyäù prathamä ñaò-vidhä
lakñitä. tato dvitéyäm alakñayitvaivänartha-nivåttiù prakräntä. yad uktam—
çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù
hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm
nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä
bhagavaty uttama-çloke bhaktir bhavati naiñöhiké iti.
tatra “çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù” ity aniñöhitaiva bhaktir
avagamyate, naiñöhikéty agre vakñyamäëatvät. “abhadräëi vidhunoti” iti tayor madhye
evänarthänäà nivåttir uktä. “nañöa-präyeñv abhadreñu” ity atra teñäà kaçcana bhägo näpi
nivartata ity api sücita iti. ata eva krama-präptatayä niñöhitä bhaktir idänéà vivriyate.

Previously two kinds of bhajana kriya were named, aniñöhitä and niñöhitä. The first of these
was described in six divisions.60 Then, without describing the characteristics of the latter,
the author went directly into a discussion of anartha nivritti. For it is said:
Krishna, hearing about whom is a most holy activity, resides in the hearts of the
devotees, and as they listen to talk of him, destroys all inauspiciousness, for he is the
friend of the saintly. When all this inauspiciousness is almost completely destroyed
through constant hearing of the Srimad Bhagavatam and serving the devotees, then one
comes to the stage of steadfast devotion to the Supreme Lord, who is glorified in the best
of poetry. (Bhag. 1.2.17-18)
The first line of the first of these verses describes unsteady devotional practice, or
aniñöhitä bhajana kriya. Though it is not stated as such, it can be inferred by the reference
to niñöhitä bhajana kriya, which is described in the latter verse. The words abhadräëi
vidhunoti (“destroys all inauspiciousness”), which come in between, refer to the stage of
anartha nivritti. The words nañöa-präyeñv abhadreñu (“all this inauspiciousness is almost
completely destroyed”) indicate that even at this stage some portion of anarthas is still
left. So, in keeping with the order given in these verses, we shall now describe bhakti at
the stage of nishtha.

Piyusha-kana Vyakhya: In section 2.7 above it was said that there are two kinds of bhajana
kriya—aniñöhitä and niñöhitä. Since this division was made there, one would expect the

60. See section 2.7.

description of both to follow. However, after explaining the six types of aniñöhitä bhajana kriya,
beginning with utsähamayé, in the second chapter, the author began a discussion of the
anarthas rather than niñöhitä bhajana kriya. Some may think that the natural sequence of topics
has thus been broken. In order to clarify this, Vishwanath cites these two important verses from
Srimad Bhagavatam, where nishtha is clearly shown to follow anartha nivritti—
çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù
hådy antaù-stho hy abhadräëi vidhunoti suhåt satäm
nañöa-präyeñv abhadreñu nityaà bhägavata-sevayä
bhagavaty uttama-çloke bhaktir bhavati naiñöhiké
Krishna, hearing about whom is a most holy activity, resides in the hearts of the devotees,
and as they listen to talk of him, destroys all inauspiciousness, for he is the friend of the
saintly. When all this inauspiciousness is almost completely destroyed through constant
hearing of the Srimad Bhagavatam and serving the devotees, then one comes to the stage
of steadfast devotion to the Supreme Lord, who is glorified in the best of poetry. (Bhag.
1.2.17-18)
In the beginning of these two verses, the activity of hearing and chanting about Krishna
indicates aniñöhitä bhajana kriya, for immediately afterwards, it is said that Krishna destroys all
inauspiciousness in the hearts of such practitioners, indicating anartha nivritti. In other
words, after one takes up the practices of devotional service, one goes through the stage of
cessation of anarthas. Then, in the first half of the second verse, it says that one comes to the
stage of steadfast devotion after all this inauspiciousness has been almost completely destroyed.
From this, can be understood that even after the stage of anartha nivritti, some deeply
resistant anarthas still remain. This confirms the description that was given in section 3.18,
where the gradual cessation of anarthas was delineated in five stages, with some remaining
even after reaching nishtha.
This verse from Srimad Bhagavatam hints that some powerful and deeply-rooted anarthas
caused by offenses may to some extent remain even up to the point of rati. Thus, the course of
advancement described by Sri Rupa Goswami rightly places bhajana kriya, meaning aniñöhitä
bhajana kriya, before anartha nivritti, and nishtha or niñöhitä bhajana kriya afterward.

4.2 - Five obstacles confronted

in the beginnings of steadfast practice

The resistant anarthas confronted at the beginning of the nishtha stage will now be described.
niñöhä naiçcalyam utpannä yasyä iti niñöhitä. naiçcalyaà bhakteù pratyahaà vidhitsitam apy
anartha-daçäyäà laya-vikñepäpratipatti-kañäya-rasäsvädänäà païcänäm antaréyäëäà
durväratvän na siddham äsét. anartha-nivåtty-anantaraà teñäà tadéyänäà nivåtta-präyatvät
naiçcalyam sampadyate iti, layädy-abhäva eva niñöhä-liìgam. tatra (1) layaù kértana-çravaëa-
smaraëeñu uttareñv ädhikyena nidrodgamaù. (2) vikñepas teñu vyavahärika-värtä-samparkaù.
(3) apratipattiù kadäcil laya-vikñepayor abhäve kértanädy-asämarthyam. (4) kañäyaù krodha-
 lobha-garvädi-saàskäraù. (5) rasäsvädaù viñaya-sukhodaya-käle kértanädiñu
mano’nabhiniveça iti.
bhaktir bhavati naiñöhiké
tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye
ceta etair anäviddhaà sthitaà sattve prasédati
ity atra ca-kärasya samuccayärthatväd rajas-tamo-bhävä eva labhyante. kià ca, “etair
anäviddham” ity ukte bhäva-paryantaà teñäà sthitir apy asti bhakty-abädhakatayaiva.

The word niñöhitä is an adjective derived from niñöhä, which means unswerving steadiness.
Devotional practices in which this characteristic has arisen are called niñöhitä bhajana
kriya. Even though a devotee may make a regular daily effort to engage in bhajan, he will
still have trouble attaining unswerving steadiness due to the presence of five persistent
obstacles—laya, vikñepa, apratipatti, kañäya, and rasäsväda—which appear after the
destruction of the major anarthas. Steadiness in bhakti appears after anartha nivritti,
when these obstacles have also been almost fully eliminated. Thus the absence of these
five obstacles is the sign of having attained complete nishtha.
(1) Laya or “oblivion” means drowsiness during chanting, hearing, and remembering,
which is progressively worse in each of these.
(2) Vikñepa or “distraction” means being diverted toward mundane topics while engaged
in devotional practices.
(3) Apratipatti or “lack of motivation” means the inability to engage in bhajan, even in
the absence of laya and vikñepa.
(4) Kañäya61 or “repressed emotions” refers to the deep-rooted tendency to anger, greed
or pride.
(5) Rasäsväda or “relishing the taste” means the inability to concentrate on bhajan due
to experiencing some kind of sensual pleasure.
“…one comes to the stage of steadfast devotion. Then, the heart is no longer affected by
the modes of passion and ignorance, lust or greed, and other contaminations; thus
established in goodness, it is content.” (Bhag. 1.2.19)
In this verse, the word ca is used in the conjunctive sense, 62 indicating the continued
presence of the modes of passion and ignorance in the sadhaka. However, though these
modes may be somewhat present right up to the bhava stage, they do not create obstacles
on the path of devotion.

Piyusha-kana Vyakhya: Nishtha has been defined as unwavering steadiness. When one
becomes solidly fixed in bhajan, that is called niñöhitä bhajana kriya. While anarthas are
present, a sadhaka has a hard time attaining steadiness in his bhajan mainly because of the
five obstacles: laya, vikñepa, apratipatti, kañäya and rasäsväda.

61.The Jains call the kañäyas the “passions” and identify four: krodha (anger) mäna (pride) mäyä (illusion) and lobha (greed).
Sridhar Swami includes käma, räga, etc. in kañäya.

62. samuccayärtha. The word ca means “and,” which is a conjunction. Here, Vishwanath is saying it means that these various
manifestations of passion are both present and not covering the consciousness of the practitioner.
 (1) Laya or “oblivion” is the tendency to fall asleep while chanting, hearing, and
remembering. One is more likely to fall asleep while hearing than chanting, and again more so
while remembering than hearing. This difficulty arises from the presence of tamo-guna and
deprives a sadhaka of relishing the devotional rasa. Lack of any real taste for the name,
qualities, or pastimes of the Lord is the main cause of this anartha.
(2) Vikñepa or “distraction” means getting involved with mundane matters while chanting,
hearing and remembering. Jiva Goswami specifically defines nishtha as “constancy without
any distraction” (avikñepena sätatyam, Durgama-saìgamané to brs 1.4.15). Sometimes we see
devotees talking with others about various things while turning their beads in their fingers.
The mind is naturally flickering, so in such a situation it is easily diverted away from the Holy
Name. If the sadhaka aims at nothing more than just finishing his rounds, he deprives himself
of the taste of the nectarean Holy Name. Similarly, vikñepa is also doing its work when a
devotee engages in mundane conversation before or after Bhagavatam discourses. Due to the
existence of this anartha, the mind of a sadhaka also deviates while engaged in meditation on
the Lord’s form, qualities, and pastimes. Distractedness is an effect of rajo-guna.
(3) Apratipatti or “lack of motivation” means that even in the absence of laya and vikñepa a
sadhaka is sometimes lacks interest in hearing, chanting or other devotional practices. Under the
influence of apratipatti, which arises from tamo-guna, there is no enthusiasm in the mind, which
turns into laziness about actual engagement in bhajan. And yet, it is said that enthusiasm is the
sign that one’s faith is alive.
(4) Kañäya means the arising of deep-rooted tendencies to anger, greed and pride even while
hearing, chanting and remembering. Due to the existence of this anartha, one might get angry
without any real cause, become greedy for either money or eating sweet dishes, or proud of
one’s bodily status or possessions.
(5) Rasäsväda (“relishing the taste”) means the inability to concentrate on chanting and
other devotional practices due to the presence of some sensual pleasure. It is impossible for the
mind to be absorbed in devotion at the same time as being engrossed in sense enjoyment. Both
kañäya and rasäsväda are effects of rajo-guna.
Vishwanath Chakravarti writes that even after one has passed beyond the anartha nivritti
stage, a degree of tamas and rajas remain in the sadhaka. Even so, though the five kinds of
obstacles under discussion may obstruct one’s bhajan while in the stage of anartha, in the stage
of nishtha they do not.
At the beginning of this chapter, two verses from Srimad Bhagavatam were quoted. Here
Vishwanath quotes the verse that follows them.
tadä rajas tamo bhävo kämalobhädayaç ca ye
ceta etair anäviddhaà sthitaà sattve prasédati
When one comes to the stage of steadfast devotion, the heart is no longer affected by the
modes of passion and ignorance, lust or greed, and other contaminations. Thus established
in goodness, it is content. (Bhag. 1.2.19)
The meaning of the word ca here is that the modes of passion and darkness exist alongside lust
and greed, but that they no longer obstruct one’s bhajan. Due to the awakening of nishtha,
they do not interfere with one’s hearing and chanting.
Vishwanath Chakravarti has given the following explanation of the word anäviddha (“no
longer affected, pierced”) in his Särärtha-darçiëé öékä to this verse:
 tena pürva-daçäyäà käma-lobhädyais tékñëa-çaräyitair äviddhaà cetaù kathaà prasédatu ?
kathaà vä kértanädeù samyag äsvädaà labhatäm ? na hi vyathä-jarjaritasyännädikaà samyak
rocate iti bhävaù.
Prior to the appearance of nishtha, the sadhaka’s heart is pierced (äviddham) by the sharp
arrows of lust and greed. How then can it find peace? And how can a person disturbed by
such things fully relish the taste of chanting and hearing? It is no more possible than it is
for a person suffering from severe pain to fully relish a nice meal.
On the other hand, Sri Rudra while glorifying the Lord in Srimad Bhagavatam says,
na yasya cittaà bahir-artha-vibhramaà
tamo-guhäyäà ca viçuddham äviçat
yad bhakti-yogänugåhétam aïjasä
munir vicañöe nanu tatra te gatim
O Lord! Through the association of your devotees, one’s heart is purified by the mercy
attained through bhakti yoga. It then no longer diverts to material objects (vikñepa), nor
does it enter the dark cave of tamo-guna (laya). Then only can the devotee easily
understand your truth. (Bhäg.4.24.59)
This verse shows that when a sadhaka has received Bhakti Devi’s grace, he is no longer
affected by vikñepa or laya. Vishwanath writes in his commentary here that “understand your
truth” means that the devotee who has reached this stage of advancement is truly eligible to
see Krishna’s beauty and pastimes.

4.3 - The divisions of nishtha

Having explained that the absence of these five obstacles signals the attainment of nishtha,
Vishwanath Chakravarti now draws a two-fold division within nishtha.
sä ca niñöhä säkñäd-bhakti-vartiné tad-anuküla-vastu-vartinéti dvividhä. tatra säkñäd-bhaktir
ananta-prakäräpi sthülatayä trividhä—käyiké väciké mänasé ceti. tatra prathamaà käyikyäs
tato väcikyäs tata eva mänasyä bhakter niñöhä sambhaved iti kecit. bhakteñu täratamyena
sthitänäm api saha-ojo-balänäà madhye kvacana bhakte vilakñaëa-tädåça-saàskära-vaçät
kasyacid eva bhagavad-unmukhatvädhikyaà syäd iti näyaà krama ity anye.
tad-anuküla-vastuni amänitva-mänadatva-maitré-dayädéni. teñäà niñöhä ca kutracana çama-
prakåtau bhakte bhakter aniñöhitatve dåçyate, kutracana tasminn uddhate bhakte niñöhitatve’pi
na dåçyate. yady api tad api bhakti-niñöhaiva sva-sattväsattväbhyäà tan-niñöhä-sattväsattve
sudhiyam avagamayati, na tu bäla-pratétir eva västavékartuà çakyeti. yad uktaà—
bhaktir bhavati naiñöhiké
tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye
ceta etair anäviddhaà sthitaà sattve prasédati iti.
çravaëa-kértanädiñu yatnasya çaithilya-präbalya eva dustyajye sambhavanté niñöhitäniñöhite
bhakté pradarçayetäm iti saìkñepato vivekaù.
 Nishtha is of two kinds: steadfastness in direct devotional service itself (säkñäd-bhakti-
värtiné), and steadfastness in those things that promote such practice (tad-anuküla-vastu-
värtiné). Though direct devotional service has unlimited forms, basically it has three
divisions: physical (käyiké), verbal (väciké) and mental (mänasé). Some people hold that
steadfastness first presents itself in physical devotion, then in verbal, and finally in mental
devotional activities. Others say there is no such progression, since devotees may be more
or less favorable to the Lord due to differences in their resistance, strength and vitality, in
accordance with their individual character.
Elements favorable to bhakti are the virtues like humility, respectfulness, friendliness
and compassion. Even though unswerving steadfastness in these virtues may sometimes be
seen even in self-controlled devotees who have not yet attained nishtha in devotion, and
not observed in more ill-behaved devotees who have, the discerning person will be able to
recognize the presence or absence of devotional nishtha, the less experienced will not. As
the Bhagavatam says,
When one comes to the stage of steadfast devotion, the heart is no longer affected by
the modes of passion and ignorance, lust or greed, and other contaminations [even though
they may be present]; thus established in goodness, he is content. (Bhag. 1.2.19)
Slackness or intensity in one’s efforts to hear and chant are the best criteria for
determining whether one has reached the stage of nishtha or not. Thus concludes our
brief description of steadiness in devotion.

Piyusha-kana Vyakhya: Nishtha has two divisions: steadfastness in direct devotional service
itself (säkñäd-bhakti-värtiné), and steadfastness in those things that promote such practice
(tad-anuküla-vastu-värtiné).
(1) Steadfastness in direct devotional service is of three types: physical, verbal, and mental.
Physical refers to activities such as listening to the Bhagavatam, picking tulasi and flowers,
making garlands, worshipping the Deity, paying obeisances, circumambulating or cleaning the
temple. Verbal refers to chanting the holy names, qualities, and pastime of the Lord, reciting
hymns or offering prayers, or talking of the Lord’s glories in conversation with others. Mental
refers to remembering the name, form, qualities, and pastimes of the Lord. Since all these
activities are directly related to bhakti, steadiness in them is known as säkñät-bhakti-viñayiné
niñöhä.
In the view of some persons, nishtha manifests in a particular order: first on the physical
plane, then verbal, and then in the mind. But this sequence is not applicable to all devotees,
because people differ in their ability to tolerate physical or mental stresses, or in their strength
and vitality, they may find it easier to attain nishtha on one or the other platforms. For
instance, it would not be unusual for a devotee with a high degree of mental strength to find
nishtha in smarana before any other kind of activity. Therefore it is not right to say that there
is a fixed sequence.
(2) The second type of nishtha, tad-anuküla-vastu-viñayiné, refers to a steadiness in the
qualities favorable to bhakti, such as not desiring personal honor, showing respect to
others, friendliness, mercy, forgiveness, gratitude, patience, and so on. The first two
qualities increase a devotee’s humility, which in turn nourishes his devotion. Being
merciful and friendly to all living beings makes bhakti steady and free from obstacles. It is
nothing but deception to ask forgiveness from the Lord when one cannot forgive others.
Gratitude is another virtue that is especially favorable to developing bhakti. Bhakti Devi
does not appear in the hearts of ungrateful persons. Even the Lord is full of the quality of
gratitude! He gives his very self to the devotee who offers him nothing more than water and a
tulasi leaf. He even blessed the wicked witch Putana by giving her a position as a mother in his
eternal abode, just because she had imitated an affectionate mother’s behavior. The greatness
of a mahat is that he recognizes his debt to others, whereas the proof of one’s insignificance is
a lack of appreciation for the blessings one has received. The more elevated one is, the more
one’s heart is full of gratitude. Bhakti Devi does not establish her seat in the heart of a mean-
spirited ingrate.
Attributes like these may also be seen in self-controlled devotees who have not yet achieved stability in their
devotional practice. On the other hand, the opposite may also be true and a devotee who is very arrogant may not
have these virtues, even if he has reached nishtha in devotional practices. Therefore, there is no guarantee that all
auspicious qualities will inevitably be apparent in those who have reached this level of advancement. Even so, it is
not just those ignorant of the scriptures who make this error, but even learned people sometimes think that the two
are necessarily connected. But as clearly shown in the Bhagavata verse quoted here and in section 4.2, traces of
the modes of ignorance and passion may still remain in the devotee on the platform of nishtha, even though they
do not overwhelm him or shake him from his determination to engage in devotional activities. Therefore, such
favorable attributes or virtues cannot be considered essential signs of niñöhitä bhakti, the attainment of which can
be ascertained through the degree of a devotee’s intensity in bhajan. In other words, it is the intense effort for
hearing and chanting that indicates one’s nishtha or lack of it.
 The fifth shower of nectar

- ruchi -
5.1 - What is ruchi?

In the previous chapter, nishtha in bhajan was described. Now we turn to the next stage of the
sadhaka’s development, ruchi.
athäbhyäsa-kåñëa-vartma-dépitäà bhakti-käïcana-mudräà sva-tejasä vahantéà dadhäne
bhakta-hådi tasyäà rucir utpadyate. çravaëa-kértanädénäm anyato vailakñaëyena rocakatvaà
ruciù. yasyäm utpadyamänäyäà pürva-daçäyäm iva tair muhur apy anuçélitair na
çramopalabdhi-gandho’pi. yä hi teñu vyasanitvam aciräd evotpädayati.
When the gold medallion of bhakti glows in the fire of devotional practices, its effulgence
gives rise to ruchi in the heart of a devotee. Ruchi means a special taste for a particular
devotional activity such as chanting or hearing, over others. In this stage, a sadhaka never
feels the slightest fatigue even by repeated hearing and chanting, as may have happened
even on the nishtha platform. Such taste quickly brings the devotee to the stage of
attachment or asakti for chanting and hearing.

Piyusha-kana Vyakhya: By engaging in the practice of devotion with determination and

steadfastness, the sadhaka devotee is taking up a kind of smelting process, purifying the gold of
devotion in the fire of devotional practice. Held in his heart, this golden medallion spreads its
clear effulgence there and gives the devotee a special taste for devotion. Ruchi is the name
given to the specific taste that one gets from experiencing the form, qualities, and pastimes of
the Lord and his associates.
Srila Jiva Goswami also defines ruchi as “the desire to attain Krishna and his service, but
under the direction of the intelligence” (rucir abhiläñaù, kintu buddhi-pürvakam, Durgama-
saìgamané to brs 1.4.15). The desire to serve the Lord favorably is the very life of bhakti. Along
with this desire, naturally the desire arises to attain Krishna and establish an affectionate
relationship with him. Elsewhere,63 Sri Jiva says these desires are of three kinds: to make the
Lord happy with one’s service (sva-kartåkänukülyäbhiläña), the desire to establish an
affectionate relationship with him (sauhärdäbhiläña) and the desire to attain him (präpty-
abhiläña). These three desires arise in the devotee’s heart, but at the ruchi stage, they are
guided by the intellect, whereas in the asakti stage they appear spontaneously.
Ruchi, taste or desire, is here directed toward bhajan. One of the characteristics of this stage is
that one develops a special or stronger taste for one particular devotional activity, such as
hearing or chanting of either the Lord’s name, form or qualities. As in the nishtha stage, one is
engaged continuously in devotional practices, but when ruchi awakens one never gets in the
least weary of hearing and chanting. This ruchi creates a strong attachment to hearing and
chanting within the devotee, so any time not spent in discussing the topics of the Lord appears
totally wasted.
The topics of Sri Krishna do not appear tasteful until one attains the ruchi stage, but when
one does, they appear most delightful. This is known as mädhurya-anubhava, “realization of
sweetness.” In his commentary to Bhakti-rasämåta-sindhu, Mukunda Das says “In this stage,

63. Durgama-saìgamané to brs 1.3.1.

the seed of sins is destroyed and one realizes the sweetness of devotion” (ruciù päpa-béja-näçäd
bhaktau mädhuryänubhavaù, brs 1.4.15-17). Sri Jiva similarly writes “Realization of sweetness
means relishing the taste of Krishna’s form, qualities, and pastimes” (mädhuryaà tu rüpa-
guëa-lélänäà rocakatvam, Durgama-saìgamané to brs 4.4.15).64
At this stage, one never feels bored during chanting and hearing Hari katha. At the beginning
of the Bhagavatam, the rishis headed by Shaunaka express their ruchi for hearing when they
say,
vayaà tu na vitåpyäma uttama-çloka-vikrame
yac chåëvatäà rasa-jïänäà svädu svädu pade pade
O Suta! We never tire of hearing the pastimes of Lord, who is praised by the best of
hymns, because they appear sweeter at every moment to those who know the meaning of
rasa. (Bhag. 1.1.19)
Srila Jiva Goswami describes that the taste for Hari katha is the first and best devotional
activity (kathä-ruceù sa evatraivädyatväc chreñöhätväc ca, Krama-sandarbha to Bhag. 1.2.8).

5.2 - Getting the taste for bhakti

yathä nityaà çästram adhéyänasya baöoù käle çästrärtha-praveçe sati çästrasya rocakatvam
utpädyamänam eva taà tatra çramaà nopanayaty äsaïjayati ca. vastutaù siddhänte tu
paittika-vaiguëyena düñitäyäà rasanäyäà sitäyä arocakatve’pi sitaiva tad-vaiguëya-
niräsakam auñadham iti vivekinaù tasyä eva yathä muhur upasevane kälena svädvéyaà
svädvéyam äbhätéti tasyä eva rocakatvaà tathaivävidyädi-vidüñitasya jéväntaù-karaëasya
çravaëädi-bhaktyä tad-doña-praçame tasyäà rucir udbhavatéti.
This happens in the same way that a young brahmin, who only after constant study of
the scriptures starts to get an understanding of the meaning of his texts, which gives
him an increased taste for studying. As a result of this taste, he does not feel any fatigue
while studying and indeed takes pleasure in it.
When someone is attacked by a liver disorder, the disruption of bile in the body makes
sugar candy taste bitter, but one who knows that sugar candy rebalances the humors takes
it regularly as medicine. By so doing, he finds that he is able to progressively perceive its
sweetness and this gives him a taste for it.
Similarly, if a jiva afflicted by the material disease of ignorance continually practices
chanting, hearing, and other devotional activities, then his heart will gradually become
free from ignorance and he will attains a taste for them.

Piyusha-kana Vyakhya: When a young brahmin begins his studies, the shastras appear
difficult. Their meaning is not always clear and the new student does not get much pleasure
from them. But as he diligently continues his studies, his understanding gradually increases
and he begins to enjoy them; they no longer fatigue him. Similarly, the sadhaka who has just
started chanting, hearing, and other devotional practices sometimes slackens because he
cannot always relish their flavors. By constant practice of bhajan however, his heart gradually
becomes purified and he gets a taste for it.

64. There is more about mädhurya in section 1.1.

 Those whose tongues are affected by jaundice taste rock candy as bitter, even though it is
naturally sweet. Ayurvedic doctors, however, prescribe rock candy as the best medicine against
jaundice. By sucking constantly on the sugar, the jaundice gradually recedes and the invalid
gets a corresponding awareness of the candy’s sweetness. Similarly, those whose hearts are
polluted by the faults of ignorance, self-conceit, attachment and hatred, cannot taste the
natural sweetness of Sri Hari’s names, attributes and pastimes, even though they may practise
hearing and chanting. The wise, however, say that the more one hears and chants the holy
names, attributes and pastimes of Sri Hari, the more his flaws subside, his heart is purified and
he gets a taste for these practices. The Lord says to Uddhava:
yathä yathätmä parimåjyate’sau
mat-puëya-gäthä-çravaëäbhidhänaiù
tathä tathä paçyati vastu sükñmaà
cakñur yathaiväïjana-samprayuktam
Just as an eye that has been treated with balm can see physical objects more clearly, the
spirit soul that has been cleansed of all sin by hearing my holy pastimes becomes able to
clearly see the most subtle truths. (Bhag. 11.14.26)
Vishwanath comments that “the most subtle truths” spoken of here refer to the particular
experience of the sweetness of Krishna’s svarupa, or essential being, including his form and
pastimes (tattvaà mad-rüpa-lélädi-svarüpaà sükñmaà tan-mädhuryänubhava-viçeñam).

5.3 - Two kinds of ruchi

Ruchi was defined as gusto for relishing the Lord’s holy names, form, attributes and pastimes,
or relishing their sweetness. The author now subdivides ruchi into two types.
sä ca rucir dvividhä. vastu-vaiçiñöyäpekñiëé tad-anapekñiëé ca. vastünäà bhagavan-näma-
rüpa-guëa-lélädénäà, vaiçiñöyaà kértanasya sausvaryädimattvaà, varëita-bhagavac-caritäder
guëälaìkära-dhvany-ädimattvaà, paricaryädénäà tädåça-sväbhéñöa-deça-pätra-dravyädi-sad-
bhävavattvaà yad apekñate tad vastu-vaiçiñöyäpekñiëé. kià kià kédåçaà vyaïjanam astéti
påcchatäà manda-kñudvatäm iva. prathamä seyaà yato’ntaùkaraëasya yat kiïcid doña-lava
eva kértanädénäà vaiçiñöyam apekñate ato’sty antaùkaraëa-doñäbhäsä jïeyä. dvitéyä tu yathä
tan-näma-rüpädy-upakrama eva balavaté bhavanté vaiçiñöye tv atiprauòhatvam
äpadyamäneyaà nästi mano-vaiguëya-gandhä eva jïeyä.
Ruchi is of two types, “dependent” and “independent,” according to whether one’s taste for
devotional activities depends on external features related to their presentation. Ruchi
dependent on external features (vastu-vaiçiñöyäpekñiëé) means that one enjoys kirtan of
Krishna’s names, qualities or pastimes only if such details as a sweet singing voice and
beautiful melodies are present in their performance. Similarly one’s taste for hearing
Krishna’s qualities and pastimes may depend or the expert ability of the speaker to use
rhetoric and evoke emotion, and ruchi for serving the Deity may depend on having the
suitable environment, fellow servants, implements and other paraphernalia.
If a person who sits down to eat asks about the variety and quality of the preparations,
this suggests a weak appetite. In the same way, if ruchi depends on details such as the
musicality of the kirtan, this means that there are still traces of impurity in his heart
(doñäbhäsa).
 A person with the independent type of ruchi (vastu-vaiçiñöyänapekñiëé) feels great
pleasure even at the very beginning of chanting the Lord’s name, qualities, pastimes, and
other devotional practices. If their external features show superior quality, then this ruchi
becomes extremely powerful. The heart of a person with this independent kind of ruchi is
not even slightly tainted.

Piyusha-kana Vyakhya: The two kinds of ruch are dependent on external aspects of the
devotional acts and independent of them.
1. Dependent ruchi is called vastu-vaiçiñöyäpekñiëé. Here the word vastu means the
particular form a devotional activity takes, such as the singing of Krishna’s holy names, or the
appearance of his murti, or the description of his attributes and pastimes. When one’s ruchi is
dependent on the manner with which these are presented, it is said to be dependent on
externals. In other words, if one does not appreciate a kirtan unless Krishna’s names are sung
by someone with a particularly sweet voice, who is capable of singing with great devotion and
with well-executed tunes and rhythms, or does not enjoy hearing the Lord’s pastimes unless
they are narrated by a learned and eloquent speaker who has mastered the rhetorical style
and language, or is unaffected by deity worship unless it takes place in a nice clean temple, at
a convenient time, with pujaris who clearly have faith, and where the various paraphernalia
like flowers are lovely, then he is said to have “dependent taste” or vastu-vaiçiñöyäpekñiëé ruci.
Vishwanath gives the example of someone whose appetite is weak. When such a person sits
down to eat, he asks what dishes have been prepared and which ones are the best-tasting.
Because he is not very hungry, he will not eat unless the food is really delicious. In the same
way, “dependent taste” means that one has a poor appetite for devotional activities. Krishna’s
name and attributes are naturally delightful in themselves, so one whose taste for them
depends on the way they are presented is still somewhat tainted with faults.
2. “Independent taste” (vastu-vaiçiñöyänapekñiëé ruci), on the other hand, means that one
spontaneously has gusto for particular devotional activities, independent of favorable
embellishments or conditions, and one’s pleasure in them begins as soon as the activity begins.
The devotee does not have to wait to hear if the kirtan is nicely sung or if the Bhagavatam
discourse given with panache and style. If these elements are there, his pleasure increases
greatly, but just as a very hungry person will eat anything, whether it is good or not, this
devotee will relish even poorly performed kirtan or unenthusiastic presentations of the
Bhagavatam. Of course, if one feeds a hungry man a nicely prepared feast, his delight is that
much greater; so too with such a devotee. The mind and heart of one who has such
“independent taste” no longer contain even a trace of fault.

5.4 - The state of mind of a sadhaka

in whom ruchi has awakened

In this section, the author describes some of the mental, verbal, and physical activities of
someone at the stage of ruchi, as expressed in such a sadhaka’s own words:
tataç ca, “aho sakhe ! kåñëa-nämämåtäni vihäya kim iti duñparigraha-yoga-kñema-värtä-
viñayeñu nimajjayasi ? tväà vä kià bravémi ? dhiì mäà yad aham api pämaraù çré-guru-
caraëa-prasäda-labdham apy etad vastu sva-granthi-nibaddhaà mahä-ratnam
ivänupalabhya parito bhramann etävantaà kälam anya-vyäpära-pärävära-madhye mithyä-
 sukha-leça-sphuöita-kapardaka-mätram anviñyäyüàsi våthaivänayam. bhakteù kam apy
anaìgékurvan çakter abhävam evädyotayam. hanta ! sa evähaà saiveyaà me rasanä yä hy
anåta-kaöu-grämya-praläpam amåtam iva lihyaté bhagavan-näma-guëa-värtäsu sälasaiväsét.
hanta hanta ! tat-kathä-çravaëärambha eva sväpaà bhajaàs tadaiva kadäcit prastutäyäà
grämya-värtäyäm utkarëatayä labdha-jägaraù sädhünäà sada eva tat sakalam akalaìkayan.
asya ca duñpürasya jaöharasya kåte jaraöho’pi käàs kän duñkåtodyamän näkaravam ? tad
ahaà na jäne kasmin vä niraye sva-kåta-phalam upabhuïjänaù sthäsyämi.
iti nirvidyamänas, tadaiva kvacid, “aho raho-bhuvi mahopaniñat-kalpa-vallé-phala-säraà
säraìga iva prabhoç caritämåtaà svädayann abhivädayan muhur muhur api sädhün
avyädhüta-saàläpas tiñöhann upaviçan praviçann api bhagavad-dhäma baddhämala-sevä-
niñöhas tan-manä unmanä ivänabhijïa-lokair älakñyamäëo bhakta-jana-bhajanänanda-
nåtyädhyäyam adhyetum upakramamäëa iva ruci-nartakyä päëibhyäà gåhétveva tat tat
çikñyamäëa iva käïcana mudam ananubhüta-carém upalabhe na jäne kuçélaväcäryäbhyäà
bhäva-premabhyäà kälena praviçya nartayiñyamäëaù kasyäà vä nirvåti-névåti viräjayiñyatéti.

In a penitent mood, the devotee says, “O friend! Why have you given up the nectar of
Krishna’s name to simply become absorbed in acquiring wealth, which takes so much
effort and then makes one so anxious? But then, who am I to speak? Shame on me! I am so
sinful that, though I received the most precious jewel of bhakti through the mercy of my
guru, I kept it tied in the knot of my cloth, without any awareness of its value. Since then,
I have been wasting my life, seeking the broken cowry shell of false, flickering pleasures
within the ocean of trivial matters. I haven’t taken up any of the devotional practices,
which gives proof of my lack of spiritual strength. That is the way I am, and so this tongue
of mine licks away at false and bitter gossip as though it were sweet nectar, and remains
apathetic towards the holy names, qualities and pastimes of the Lord. Alas alas! Whenever
someone starts to speak on Hari katha, I immediately fall asleep, but as soon as some idle
gossip starts, my ears prick up and I immediately awake. I have thus many times
contaminated the assembly of sadhus. What sinful acts have I not done, even in my old age,
simply to satisfy my insatiable belly? I don’t know for how long or in what hell I will have
to suffer for my sinful acts.”
After feeling this despair, he then becomes like a bee, relishing the nectar of Krishna’s
pastimes in the Bhagavatam, the ripened fruit of the desire creeper of the great
Upanishads.65 He glorifies these pastimes and sits in the assembly of the devotees, giving
up all mundane conversation. He enters Krishna’s abode and becomes firmly absorbed in
his pure service, even though to ignorant people he appears like someone distracted. It is
the dancing instructress, ruchi, who seems to have personally taken him by both hands in
order to teach the new dance step of the bliss of bhajan relished by the devotees. Thus
being taught by her, the sadhaka experiences unprecedented bliss. It seems as though the
two masters of the art, bhava and prema, will inevitably enter him and make him dance,
transporting him to who knows what land of divine bliss, where he will remain forever.

Piyusha-kana Vyakhya: A sadhaka whose ruchi has awakened says to a friend, “O friend!
Giving up the nectar of Krishna’s name, why are you absorbed in acquiring wealth, which
takes so much effor to accumulate and afterwards fills one with anxiety for its preservation?”
The more one attains ruchi for the name, form, and pastimes of Krishna, the more he loses
his taste for things unrelated to Krishna. Mundane affairs thus appear detestable to him.
65. nigama-kalpa-taror galitaà phalam, Bhag. 1.1.3.
Hence he is distressed when he sees his dear friend so eager for acquiring sense objects. The
nature of devotion is such that when it sheds even the slightest light in the heart of the
sadhaka he condemns himself as wholly unqualified and fallen. Such anxiety gradually lifts
him up to the higher steps of sadhana.
Condemning himself, the sadhaka who has ruchi says, “O friend! What more can I tell you?
Fie on me! I am so fallen that even though I was given the great gem of bhajan by my guru’s
grace, I have no appreciation for it. Instead, I have just been wandering here and there, trying
to make money so I can fill my belly, wasting my life listening to nonsense topics. I could not
do any bhajan. My tongue has been constantly licking away at subjects unrelated to Krishna as
if they were nectar, and my ears have been too lazy to hear about the Lord’s attributes and
names. When it was time to listen to discussions about Krishna I would fall asleep, but as soon
as anyone started up with mundane gossip or talk of sex, my ears would prick up and I would
become alert. How many are the ways I have polluted the society of sadhus?”
Some people may fall asleep while listening to Hari katha in the company of devotees. Sleep
often has a contagious effect on the others, who then also become drowsy. If a visitor comes
across this scene, he naturally thinks, “All these people are using the Bhagavatam class as an
opportunity to catch up on their sleep!” This kind of criticizm also becomes contagious and
brings disgrace to the entire Vaishnava community. A sadhaka whose ruchi has awakened will
lament when he remembers having done things like this.
He may furthermore regretfully say, “I am already old, but it seems my belly is still never full
enough. How many crimes have I committed just to fill it up, as a result of which I will have go
to who knows what hell. And who knows how much and what kind of torment I will have to
suffer there?”
Speaking remorsefully like this, he returns again and again to listen to saintly devotees speak
the nectarean topics of Sri Hari, which are the ripened fruits of the wish-yielding vine of the
great Upanishads, and one day takes his place in the society of sadhus, giving up all other
hearing or speaking any other topics, Sometimes he goes to the temple and becomes absorbed
in the Lord’s service. Every devotional activity, whether hearing, chanting or worshipping the
deity, becomes most relishable to such a sadhaka. An ignorant person may think he is
completely distracted, but the expert dancing girl named ruchi is holding him by the hand and
showing him how to dance according to the devotees’ dance-manual called “the most joyful
bhajan that leads to the ultimate happiness.” This makes him experience unprecedented bliss.
And when, in time, the dancing teachers called bhava and prema make him dance, who will be
able to describe the unlimited bliss he will experience then?

Vishwanath has here shown how the ruchi that does not depend on external details

progressively attains maturity. As this taste increases, bhava and prema will manifest in due

course of time. But first one must pass through the stage preceding bhava, namely asakti,

which will be described in the next chapter, the sixth shower of nectar.
 The sixth shower of nectar

- Asakti -
6.1 - Asakti means attachment to Krishna himself

In this chapter, Vishwanath Chakravartipada describes the symptoms of the stage of asakti or
attachment to Krishna.
atha saiva bhajana-viñayä ruciù parama-prauòhatamä saté yadä bhajanéyaà bhagavantaà
viñayékaroti, tadeyam äsaktir ity äkhyäyate. yaiva bhakti-kalpa-vallyäù stavaké-bhävam
äsädayanté bhäva-premaëé puñpa-phale aciräd eva bhäviné dyotayati. rucir bhajana-viñayä,
äsaktir bhajanéya-viñayeti bhümnaiva vyäpadeçaù. vastutas tübhe apy ubhayaà viñayékaroty
eva. aprauòha-prauòhatväbhyäm eva bhedaù. äsaktir eväntaù-karaëa-mukuraà tathä
märjayati yathä tatra sahasä pratibimbito bhagavän avalokyamäna iva bhavati.
“hanta viñayair äkramyate madéyaà cetas tad idaà bhagavati nidadhämi” iti bhaktasya
vidhitsänantaram eva präyo viñayebhyo niñkramya tad-rüpa-guëädau yat praveça-çélaà pürva-
daçäyäm äsét, tad eva cittam äsaktau jätäyäà vidhitsätaù pürvam eva svayam eva
tathäbhütaà bhavet. yathä bhagavad-rüpa-guëädibhyo niñkramya värtäntare cetaù kadä
praviñöam iti präpta-niñöhenäpi bhaktena nänusandhätuà çakyate, tathaiva värtäntarato
niñkramya bhagavad-rüpa-guëädiñu kadä praviñöaù sva-ceta ity äsaktir anäsaktena na
lakñyate, äsaktimatä bhaktena tu tal lakñyate.

When ruchi becomes fully mature and the worshipable Lord himself becomes its primary
object (viñaya), then it is known as asakti, or attachment. This asakti appears like a cluster
of buds on the bhakti creeper, heralding the imminent appearance of its flower, bhava,
and its fruit, prema. The principal difference between the stages of ruchi and asakti is that
in the former, one has a taste for the acts of devotion, whereas in the latter, one has a
taste for the worshipable Lord himself. Of course, both ruchi and asakti have both
devotion and the Lord as their object, but there are differences of degree. asakti so cleans
the mirror of a devotee’s heart that the Lord’s reflection seems to suddenly be visible in it.
In previous stages, the devotee would pray, “Alas! My mind is so afflicted by material
desires; how can I fix it on the Lord?” With great determination, he would drag his mind
from material matters and fix them on the Lord’s form, qualities, and so on. With the
appearance of asakti, however, the same mind turns spontaneously to the Lord without
any such deliberate effort. Just as a devotee even at the nishtha stage is unable to detect
how and when his mind slips away from chanting, hearing, and remembering the Lord to
turn to other matters, similarly one who has not yet reached the asakti stage cannot really
tell how and when his mind slips away from other matters to become absorbed in the Lord.
The devotee who has reached asakti, however, is able to observe all this.

Piyusha-kana Vyakhya: On the ruchi stage, one is motivated by an attraction to the activities
of bhajan consisting of hearing and chanting. When this becomes strong, and one is motivated
by an attraction to the Lord himself, this is called the stage of asakti. In other words, while a
devotee with ruchi has taste for items of bhajan such as hearing and chanting, on the asakti
stage, he has genuine feelings of attachment for the Lord himself.
 When it is time for a vine to bear flowers and fruits, clusters of buds first appear on its stem.
When we see these buds, we can understand that it will not be long before fruits and flowers
sprout from them. Similarly, when asakti appears, that lets us know that the flowers of bhava
and the fruits of prema will soon appear on the devotee’s wish-yielding vine of bhakti.
The distinction that was made between ruchi and asakti, namely that the former has bhajan
as its object and the latter the Worshipable One as its object, is to be understood in terms of
the preponderance of these characteristics. In other words, it is not that the devotee with ruchi
enjoys devotional activities but has no attachment to the Lord; it is rather a question of
degree. Similarly, a devotee with asakti does not cease having a taste for bhajan when he
becomes attached to the Lord, it is simply that he is more motivated to engage in bhakti out of a
conscious awareness and attachment to the Lord than purely out of a taste for the activities
themselves. So the two states are connected, for a taste for bhajan induces attachment for the
Lord, and an attachment for the Lord causes a surge in one’s taste for devotional activities.
There can, in fact, be no attachment to the Lord without ruchi for bhajan and there can be no
ruchi for bhajan without attachment to the Lord. Asakti can thus be described as the mature
stage of ruchi.
This asakti so cleanses the mirror of the devotee’s heart that the Lord’s reflection in it
appears real. Though the Lord is very close to the jiva’s heart, it has been so covered by the
dust of material desires since beginningless time that his beautiful form does not appear there.
The devotee’s attachment to the Lord, however, so completely cleanses the mirror of the
heart, making it suitable for Sri Hari to be reflected there, almost as if directly present.
Another difference between ruchi and asakti is that in the stage of ruchi the sadhaka must
purposefully withdraw his heart from the sense objects and engage it in the Lord’s service, but
in the stage of asakti the sadhaka becomes absorbed in the Lord without personal endeavor.
This is a desirable condition for the sadhaka, without any doubt. The devotee in the nishtha
stage is unable to detect how and when his mind ceases chanting, hearing, and remembering
the Lord, and turns to mundane topics. Similarly, one who has not yet reached asakti is unable
to detect when his mind leaves mundane topics and becomes spontaneously absorbed in Sri
Hari’s form and attributes. On reaching the stage of asakti, however, he is able to observe the
movements of the mind. Consequently, the meditation on the Lord’s form, qualities, and so
on, that was already intense in the stage of ruchi becomes even more so in the asakti stage. Sri
Jiva confirms this in his commentary to Bhakti-rasämåta-sindhu, “In the stage of ruchi, the
desire [to attain the Lord, to be favorable to him, and the desire for an affectionate
relationship with him] are nourished deliberately, but in the stage of asakti they arise
spontaneously” (rucir abhilañaù kintu buddhi-pürvikeyaà, äsaktis tu svärasiké sväbhävikéty
arthah. brs 1.4.15-16).

6.2 - The mental processes of

a devotee on the asakta stage

Vishwanath here describes the activities of a devotee in the asakti stage, giving examples of
very specific situations and behaviors.
tataç ca, prätaù kutastyo’pi, “bhoù kaëöha-lambita-çré-çälagräma-çilä-sundara-sampuöo
laghu-laghüccärita-çré-kåñëa-nämämåtäsväda-pratikñaëa-lolita-rasanaù prekñyamäëa eva
durbhagaà mäm ulläsayasi kasmiàçcid arthe. tat kathaya kutra kutra vä térthe bhramaëaà
keñäà dåñöyä keñäà vä bhagavad-anubhavänäm äspadébhavann ätmänam anyaà
cäkåtärthayaù.”
ity udbhävita-saàläpämåta-päna-yäpita-katipaya-kñaëaù punar anyato gatvä, “bhoù
kakña-nikñipta-manohara-pustaka-vilakñaëayä çriyä vidvän evänuméyase. tad vyäcakñva
daçama-skandhéyaà padyam ekaà jévaya çruti-cätakéà tad-arthämåta-våñöyä.”
iti tad-vyäkhyayä romäïcita-gätraù punar anyato gatvä, “hantädhunaivähaà kåtärthé
bhaviñyämi yad iyaà sabhaiva sadya eva mama samasta-duñkåta-dhvaàsiné.”
iti viracita-daëòavad-avani-praëipäta-puraùsara-praëati-vinatikaù tat-sabhä-mukuöa-
maëinä mahä-bhägavata-varyeëa parama-viduñä sarasam ädriyamäëaù saìkucita-tanus tad-
antika-kåtopaveça eva, “bhos tribhuvana-jéva-bhavana-mahä-bhava-roga-bhiñak-çiromaëe !
dhåtvaiva dhamaném adhamasyäpi me mahä-dénasya nirüpaya rujaà, samädiçasva
pathyauñadhe, kenäpi prayuktena mahä-rasäyanena mad-abhépsitäà puñöim api sampädaya.”
iti säsraà yäcamänas tat-kåpävaloka-madhura-väì-mayämåta-niùsyanda-nanditas tac-
caraëa-paricaraëa-néta-païca-ñaò-väsaraù sarasam aöann api kadäcid aöavéà, “yadi mayi
vartate kåñëasya kåpävalokas tadäyaà dürataù puro’valokyamänaù kåñëa-säras tri-caturäëi
padäni mad-abhimukham äyätu. na cen mäà påñöhékarotu.”
iti naisargikér api måga-paçu-rakñi-ceñöäs tad-anugraha-nigraha-liìgatayaiva jänan
grämopaçalye’pi khelato vipra-bälakän sanakädén iva, “kim ahaà vrajendra-kumäraà
präpsyämi ?” iti påñövä, tad-dattam uttaraà meti mugdhäkñaraà durbodhärthatayä
subodhärthatayä vä parämåñya sva-gåha-madhyamadhyäsyäpi mahä-dhana-gådhnuù kåpaëa-
vaëig iva kvähaà yämi, “kià karomi ? kena vyäpäreëa me tad-abhéñöa-vastu-jätaà hasta-
gataà syät ?”
iti parimläna-vadanaç cintayan svapan uttiñöhan upaviçan parijanaiù käraëaà
påcchyamäno’pi kadäcin müka iva kadäcid avahitthäm älambamänaù, “sämpratam abhüd
ayaà channa-buddhiù” iti bandhubhiù, “svabhävata eväyaà jaòaù” iti prativeçibhir ajïaiù,
“mürkhaù” iti mémäàsakaiù, “bhräntaù” iti vedäntibhiù, “bhrañöaù” iti karmibhiù, “aho
mahä-säraà vastu samadhigatam” iti bhaktaiù, “dämbhikaù” iti taträparädhibhiù
parämåñyamäëo mänäpamäna-vicära-vidhuro bhagavad-äsakti-svardhuné-praväha-patita eva
ceñöate bhakta iti.
On seeing a stranger one morning, the devotee on the level of asakti says, “Hanging
around your neck is a beautiful case containing Shalagram Shila. Your tongue is moving
slightly as you softly chant, relishing the nectar of Sri Krishna’s name at every moment.
Seeing you brings this unfortunate soul great joy in some new way. So tell me, what holy
places have you visited? What mahatmas have you seen and with what realizations of the
Lord have these great souls blessed you? You have surely made your own life perfect, as
well as the lives of others.”
After spending some time drinking the nectar of spiritual talks with this devotee, he
encounters another and says, “You are carrying a very attractive book under your arm,
so it appears that you are an expert scholar of the Bhagavatam. Please recite a verse
from the Tenth Canto for me and revive my thirsty ears with a shower of nectar, just
like the chataka is revived by a cloudburst.” And when he hears the ambrosial
explanation of the verse, his hairs stand erect in ecstasy.
Then going elsewhere, he arrives at an assembly of devotees and says, “Oh! Today my
life will be made successful, for this assembly of devotees will quickly destroy all my sins.”
He pays obeisances to them, falling like a stick on the ground. Then on being
affectionately welcomed by the foremost among those assembled devotees, a most exalted
maha-bhagavata, he sits down beside him in a self-effacing manner. With tears in his
 eyes, he humbly begs for the Vaishnava’s mercy, saying, “O crest jewel of physicians! You
can cure the terrible material disease that afflicts all jivas in these three worlds. I am most
fallen and distressed, so please take my pulse and diagnose my illness. Prescribe for me a
regime of medicine and diet, some powerful potion that will bring me to a desired state of
wholeness.”
On getting the maha-bhagavata’s nectarean instructions, the devotee feels overjoyed and
spends five or six days serving his lotus feet, after which he goes off and wanders freely
through the forests. When he sees the natural behavior of the deer, animals and birds he
imagines it to be a sign of either the Lord’s favor or disfavor. He thinks, “If Krishna’s
merciful glance is upon me, then that krishnasara deer I see in the distance will come
three or four steps towards me. If not, he’ll turn his back on me and run away.”
Seeing some brahmin boys playing on the outskirts of the village, the devotee asks them,
as though they were the four Kumaras, “Will I ever be able to see the son of Nanda?” If
they say “no” in their half-formed voices, he wonders whether to take their answer on face
value or to seek some deeper meaning in it.
Then he goes home and there, like a miserly merchant greedy to accumulate wealth, he
becomes anxiously absorbed in thoughts like, “Where can I go? What can I do? How can I
get my hands on my desired object?” His facial expression becomes wan and filled with
anxiety. Sometimes, having fallen into a fitful sleep, he suddenly awakens and sits up.
When relatives ask about his strange behavior, he remains silent as if dumb, concealing
his emotions. Thus his friends conclude, “He has gone out of his mind.” Ignorant
neighbors criticize, saying, “He has always been dull by nature.” Followers of the
Mimamsa66 say he is a fool, while the Vedantins say he is in illusion. The karmis say, “He
has strayed from the right path.” Devotees say, “How glorious! He has realized the essence
of all things.” Offenders say, “He is full of pride.” Such is the behavior of the highly
elevated devotee, who has fallen into the Ganges streams of asakti to the Lord, unaware of
either honor or dishonor.

Piyusha-kana Vyakhya: In this stage a devotee becomes ardently eager to attain the desirable
object. He cannot fix himself in one place. He wanders here and there outside of the house
and humbly expresses his sentiments to more advanced devotees. When he sees a sadhu he
considers himself blessed and asks him different questions about bhajan out of great love and
faith.
Sometimes again he sees a lecturer on the Bhagavatam and asks him to recite one verse from
the tenth canto of Srimad Bhagavatam that describes Sri Krishna’s sweetness. When he hears
the explanation he gets goosebumps of ecstasy. Since asakti is the deepening of ruchi, the
devotee with asakti naturally awakens deep relish in topics of Sri Hari.
Because he is disturbed he goes elsewhere, and when he sees an assembly of saints he at
once considers himself most fortunate. With an anxious heart, he asks its leader for a cure
against the disease of material life, and how he can swiftly attain the fulfillment of his
spiritual aspirations. When he receives the saint’s compassionate instructions, he considers
himself blessed and spends some days in his service. However, the asakti in his heart does not
allow him to stay in one place for long. He is always searching for the Lord, as Mahaprabhu
did: “Where shall I go, what shall I do? Where can I find Krishna?” (kähäì karoì kähä jäoì
kähä gele kåñëa päì? cc 3.17.53).

66. (Mémäàsä) This is the philosophical school founded by Jaimini, which deals with the efficacy of religious rituals.
 Sometimes our devotee wanders from forest to forest in a disturbed state of mind, and when
he sees a deer before him, he thinks: “This deer is called a kåñëasära, one who takes Krishna as
the essence (sära); so if it takes three or four steps towards me then I can understand that
Krishna’s mercy is with me, and if it turns its back on me then I understand it is not!” In this
way he sees the grace or punishment of the Lord even in the natural activities of the ordinary
forest creatures.
If our devotee sees some brahmin children playing on the outskirts of a village, he imagines
them to be the four Kumars, and so he asks them: “Will I ever attain Krishna?” One of them
appears to say in his sweet childish voice, “No, you won’t.” Hearing this, the devotee cries out
in sorrow. Seeing him weeping, another of the children says, “Don’t worry, you will find him
one day,” which makes him dance in ecstasy.
Sometimes he comes back to his own house and begins to think restlessly like a miserly and
greedy merchant, “Where can I go? What can I do? How can I get my aspirations fulfilled?” His
anxious heart and his worried mind make his face wilt. All his bodily routines like bathing and
eating are disrupted. Sometimes he goes to sleep, sometimes he rises, sometimes he first sits
there, and even when his relatives ask him something, he does not reply. Sometimes he
deliberately conceals his feelings from them.
His friends think he has gotten a brain disease; ignorant neighbors think he is lazy by nature or bereft of
intelligence, the ritualists think he is a fool, Vedantins say he is in illusion, fruitive workers call him fallen, and
the offenders of the devotees accuse him of arrogance. Everyone thus insults the devotee’s inconceivable behavior
according to their individual misconceptions. Only a jeweler can accurately identify a jewel, not an ordinary
person. To the ignorant fool, a precious jewel appears like an insignificant piece of stone or glass. Only the
realized devotees can recognize that this devotee who has attained asakti is the essence of all things. Free from
honor or disgrace, the asaktiman devotee has fallen into the celestial Ganges flow of attachment to the Lord and is
gradually floating towards the ocean of prema while behaving in the way here described.
 The seventh shower of nectar

- Bhava: Ecstasy -
7.1 - Asakti ripens into bhava, or rati

Bhava is the flower of the bhakti desire tree. It is the first manifestation of love for God.
atha saiväsaktiù parama-pariëämaà präptavaté raty-apara-paryäyo bhäva ity äkhyäà
labhate. ya eva hi sac-cid-änanda iti çakti-trikasya svarüpa-bhütasya kandalé-bhävaà bhajate.
yam eva khalu bhakti-kalpa-vallyä utphullaà prasünam äcakñate. yasya ca bähyaiva prabhä
sarvaiù sudurlabhä, äbhyantaré tu mokñam api laghükaroti. yasya ca paramäëur eka eva
tamaù samastam unmülayati. yasya parimalaiù prasåmaraiù madhusüdanaà nimantryänéya
tatra prakaöékartuà prabhüyate. kià bahunä, yair eva väsitäç citta-våtti-tila-vitatayo
dravébhävam äsädya, sadya eva bhagavad-aìgam akhilam snehayituà yogyatäà dadhate. yaù
khalv ävirbhavann eva svädhäraà çvapacam api brahmäder api namasyatvam äpädayati.
On reaching fullness, asakti is transformed into bhava, for which the word rati is also used
as a synonym. This stage is the budding of the internal threefold potency of the Lord, sat,
cit, and ananda, and is called the flowering of the desire creeper of bhakti. Even the
external luster of the bhava flower is unattainable for most people (sudurlabhä), while its
inner luster makes liberation appear contemptible (mokña-laghutä-kåt). Even an atomic
fragment of bhava completely uproots all darkness. As the bhava flower opens, its
fragrance spreads profusely in all directions, inviting the bee-like Madhusudan, bringing
him closer and inducing him to appear in person. What more can be said? When the
sesame seeds of the heart’s functions are affected by this fragrance, they melt and become
fit for anointing every one of the Lord’s limbs. Should such bhava appear in someone, it
makes him more worthy of respect than Lord Brahma and the gods, even if he is a
chandala.

Piyusha-kana Vyakhya: Bhava is the budding stage of the Lord’s threefold personal potency,
which is sometimes called sac-cid-ananda, or sandhini, samvit and hladini. Let us examine this
proposition a little more closely. Srila Rupa Goswami defines bhava as follows:
çuddha-sattva-viçeñätmä prema-süryäàçu-sämya-bhäk
rucibhiç citta-mäsåëya-kåd asau bhäva ucyate
When sadhana bhakti causes the devotee’s heart to melt through various kinds of spiritual
desires (ruchis), it becomes bhava bhakti. This bhava bhakti is a special manifestation of the
transcendental nature or suddha sattva, and is the first ray of the rising sun of prema. (brs
1.3.1)
All the sthäyi bhävas (permanent feelings) starting with prema and including its
transformations, sneha, mâna and pranaya, all the way up to mahäbhäva, grow out of bhava,
which is synonymous with rati. It is to this end that the words çuddha-sattva-viçeñätmä
(“special manifestation of the transcendental nature”) are given in this verse as the intrinsic
charactistic (svarüpa-lakñaëa) of bhava. Its two other descriptions, “the first ray of the rising
sun of prema” (prema-süryäàçu-çämya-bhäk) and “causing the devotee’s heart to melt through
various kinds of spiritual desires” (rucibhiç citta-mäsåëya-kåt), are to be taken as its marginal
characteristics (taöastha-lakñaëa).67
67. The taöastha-lakñaëa is a characteristic that defines the nature of an object, while being distinct from its essence.
 In his commentary to this important verse, Jiva Goswami defines suddha sattva as Krishna’s
transcendental nature or spiritual potency, which has three aspects: sandhini (“the joining”),
samvit (“the cognizant”) and hladini (“the joy-giving”). He then defines viçeña as “the special
manifestation” of this potency, which means the essence of its samvit (cognizant) aspect
combined with the essential function of its hladini or bliss aspect. Våtti here can mean either a
state or condition, or a function. Here the function of the combined essence of the hladini
and samvit shaktis means the supreme state of mind formed by the desire to please Krishna
that eternally exists within his beloved associates like Srimati Radharani, Lalita, Vishakha,
Rupa Manjari and others. The desire to engage in the various loving services that bring
Krishna pleasure, such as making garlands, exist in them alone. The combined essence of the
hladini and samvit shaktis takes form in these desires, and so this is the “special manifestation
of pure being (çuddha-sattva-viçeña).”
Bhava bhakti is here described as having this special manifestation of pure being as its soul,
or its very life. As this particular feature of pure being exists in Krishna’s eternal associates,
this bhava is also eternally perfect in essence.
nitya-siddha kåñëa-prema sädhya kabhu noy
çravaëädi-suddha-citte koroye udoy
It is never possible to create pure love for Krishna, for it is eternally pre-existing ( nitya-
siddha). It appears in the heart that has been purified by devotional practices like hearing
and chanting. (cc 2.22.104)
Since bhava is an aspect of the svarupa shakti, it is self-manifesting. Its appearance is not the
result of any practices we may engage in, but manifests in our hearts of its own accord when
they have been purified by devotional practices such as shravan and kirtan.
When this bhava arises, it softens the heart by means of “ruchis.” In the verse quoted from
Bhakti-rasämåta-sindhu, the word rucibhiù is plural, which indicates that when bhava bhakti
appears, various desires accompany it, namely (1) the desire to attain Krishna, (2) the desire to
serve him favorably, and (3) the desire to establish an affectionate relationship with him.
These three desires combine to melt the heart.
Vishwanath says that this bhava or rati is like the blossoming flower of the wish-yielding
vine of devotion. He further says, “even the external luster of this bhava flower is unattainable
for most people.” This means that one only gets this rare treasure through the mercy of sadhu,
guru, and Sri Hari as a result of extensive devotional practice. The pink “inner luster makes
liberation appear contemptible,” even though it is so ardently strived for by jnanis and yogis.
Thus the second pair of bhakti’s characteristics, mokña-laghutä-kåt (“making liberation seem
insignificant”) and sudurlabhä (“exceedingly rare and difficult to obtain”), are experienced at
the bhava stage.
Rupa Goswami defines the first of these in the following way:
manäg eva prarüòhäyäà hådaye bhagavad-ratau
puruñärthas tu catväras tåëäyante samantataù
Even the slightest appearance of bhava in the heart causes the four principal goals of life
—duty, success, pleasure, and salvation—to appear as insignificant as a blade of grass. (brs
1.1.33)
Sri Rupa cites the following verse from Närada-païcarätra as evidence for this—
hari-bhakti-mahä-devyäù sarväh muktädi-siddhayah
 bhuktayaç cädbhutäs tasyäç cetikävad anuvratäù
All the varieties of liberation, mystic perfections, or most wonderful sensual enjoyments
attentively follow the great goddess Bhakti Devi like handmaids, ready to do her every
bidding. (brs 1.1.34)
He then explains sudurlabhä as follows—
sädhanaughair anäsaìgair alabhyä suciräd api
hariëä cäçv adeyeti dvidhä sä syät sudurlabhä
Bhakti is extremely rare in two ways: On the one hand, one cannot attain it even by
engaging in devotional practices in a disengaged manner for a long time; on the other, the
Lord does not readily give it out. (brs 1.1.35)
Sri Jiva comments on “the Lord does not readily give devotion” by saying that Krishna does
not bestow it until the devotee’s attachment to attaining the results of his practices become
intense (yävat phala-bhüte bhakti-yoge gäòhäsaktir na jäyate, tävan na dadätéty arthaù).
Elsewhere Sri Jiva also writes:
näyogye sahasä dätuà yogyeti, yävad ayogyatä tävad bhagavatä na déyata eva. yogyatä ca
sarvänya-sva-hita-nirapekñatvam eva.
It is not appropriate for bhakti to be suddenly given to the unworthy, thus the the Lord
does not give it until one has become qualified. The qualification is complete indifference
to all other self-interested desires. (Commentary to brs 1.2.222)
Even an atomic fragment of bhava completely uproots all the darkness of ignorance from the
heart. The scent of the blossoming flower of bhava wafts as far as the transcendental abode,
inviting Lord Madhusudan to drink its nectar. Bees, maddened by the attractive scent of
blossoming flowers, naturally come and drink their nectar with single-minded absorption. So
too, the Lord is attracted by the blossoming flower of bhava existing in the devotee’s heart; he
personally appears there and drinks its nectar until intoxicated. Not only that, but the
devotee’s heart so melts from these emotions that he is able to bathe the Lord’s entire body
with his love. This bhava is such a pure thing that it does not at all depend on the devotee’s
mundane status and so makes even a person from the lowest walks of life worshipable by Lord
Brahma.

7.2 - The bhava bhakta’s mental state

udyotamäne cäsmin çyämalimänaà vraja-mahendra-nanda-nasyäìgänäm eva, äruëyaà
tadéyädhara-neträntäder eva, dha-valimänaà tadéya-vadana-smita-candrikäder eva,
pétimänaà tad-ambara-bhüñaëäder eva leòhuà labdhväsanna-samayam iva valitotkaëöhaà
bhaktasya nayana-dvandvam açrubhir ajasram ätmänam abhiñiïcet.
gétaà tadéyaà muralyä eva, çiïjitaà tadéya-nüpuräder eva, saundaryaà tadéya-kaëöhasyaiva,
nideçaà tac-caraëa-paricaraëasyaiva, tat-kåtaà kam api svasyävataàsékartuà mågyad iva
sthäne sthäne kñaëe kñaëe çravaëa-dvayaà niçcalébhavad unnamet.
evam eva kédåço vä tad-ubhaya-kara-kiçalaya-sparçaù ? iti tadaiva tam anubhavad iva
gätraà romäïcitaà bhavet. tat-saurabhyaà labhyamänam iva viduñyau näse praphulle kñaëe
kñaëe çväsaà gåhétvä paricicéñetäm. hanta ! sä phenä kià me svädanéyä iti tadaiva täm
upalabhamäneva rasanäpy ulläsaà dadhänaivoñöhädharau lihyät.
 kadäpi tadéya-sphürtau taà säkñät präptavad iva ceto håñyet, tan-mädhuryäsväda-
sampattyä mädyet, tadaiva tat-tirobhäve viñédet, gläyed ity evaà saïcäri-bhävair ätmänam
alaìkurvad iva çobheta.

When bhava arises, the devotee’s eyes so long to relish the blackness of Vrajendra-
nandana’s limbs, the crimson glow of his lips and eye-rims, the white brilliance of the mild
smile of his moon-like face and the yellow glow of his clothes and ornaments, that he feels
they will be able to see them at any moment. His eyes thus let flow such endless streams of
tears that his entire body is bathed in them.
The devotee’s ears sometimes stand still and alert, as if searching out here and there for
Krishna’s flute song, or the jingling of his ankle bells, or for his voice giving some
instruction to do a personal service, or for even the most insignificant news of his
activities; it is as if they wish to decorate themselves with these sweet sounds.
Then the devotee wonders what it would be like to receive the tender touch of the
Lord’s lotus hand, and his hairs stand erect as if he were directly feeling that touch. His
nostrils open wide again and again as if they can recognize Krishna’s sweet fragrance with
each inhalation. He wonders, “Ah, will I ever be fortunate enough to relish the nectar of
the Lord’s lips?” And it seems to him that he can almost taste it, and so licks his own lips
ecstatically.
Sometimes he has hallucinations of Krishna and thinks that he has directly attained
him, which fills him with uncommon pleasure, intoxicating him with the rich taste of the
Lord’s sweetness. But on the disappearance of this sensation, he is plunged into depression
and lassitude. Thus decorating his soul with all these transitory emotions, the bhava
bhakta takes on a splendorous appearance.

Piyusha-kana Vyakhya: A jäta-rati sadhaka, or a devotee who has attained rati, becomes
ornamented with different ecstatic symptoms, arising from what seems like a direct experience of
the sweetness of the Lord’s form, sound, touch, smell, and taste. He feels as though he is directly
seeing Krishna’s sweet form—the blackness of his limbs, the crimson glow of his lips and eye-
rims, the white brilliance of his mild smile and the yellow glow of his clothes and ornaments.
Expecting Krishna to appear at any moment, his throat chokes up and his entire body is bathed
in endless showers of tears. The jäta-rati sadhaka pricks up his ears in the expectation of hearing
the song of Krishna’s flute, the jingling of his ankle bells, and the sweet sound of his voice giving
orders for direct service. Expecting the imminent touch of Krishna’s tender, sweet hand, his hairs
stand erect as though it had already come; and thirsty for the taste of Krishna’s nectarean lips, his
mouth salivates and he runs his tongue over his own lips. His overriding feeling is one of
anticipation: “Krishna will be here any minute now!”
On attaining bhava, the sadhaka finds himself in a state of extreme joy. Therefore Rupa
Goswami says that rati is änanda-rüpä, “pure joy.” The sadhakas begin to have hallucinations
or divine visions (sphürti) of Krishna, which drive them almost mad with sweet ecstasy. Yet
when such visions subside, they become remorseful and depressed. These different passing
moods are like ornaments that decorate his body.
The passing moods are called saïcäré-bhävas; they are thirty-three in number: disappointment
(nirveda), remorse (viñäda), humility (dainya), weariness (gläni), fatigue (çrama), intoxication
(mada), pride (garva), apprehension (çaìkä), terror (träsa), excitement (ävega), madness
(unmäda), convulsion (apasmära), sickness (vyädhi), bewilderment (moha), death (måti),
indolence (älasya), stupefaction (jäòya), bashfulness (vréòä), dissimulation (avahitthä),
recollection (småti), deliberation (vitarka), pensiveness (cintä), certainty (mati), steadiness
(dhåti), elation (harña), indignation (amarña), fierceness (ugratä), eagerness (autsukya),
jealousy (asüyä), insolence (cäpala), sleep (nidrä), dreams (supti), and awakening (bodha).
These transitory emotions, which accelerate the movements of bhava, have been defined by
Rupa Goswami in Bhakti-rasämåta-sindhu, along with examples of each.68
In the stage of rati, a devotee fully merits the title “sadhaka”. The definition of the sadhaka
bhakta is given as follows—
utpanna-ratayaù samyaì nairvighnyam anupägatäù
kåñëa-säkñät-kåtau yogyäù sädhakäù parikértitäù
The devotees who have attained rati but are not completely free from obstacles are
known as sadhakas; they are eligible to have a direct vision of the Lord. (brs 2.1.276)
Rupa Goswami gives the following example of such a sadhaka:
siktäpy açru-jalotkareëa bhagavad-värtä-nadé-janmanä
tiñöhaty eva bhavägni-hetir iti te dhémann alaà cintayä
håd-vyomany amåta-spåhä-hara-kåpä-våñöeù sphuöaà lakñyate
nediñöaù påthu-roma-täëòava-bharät kåñëämbudhasyodgamaù
O intelligent one! Do not worry that the fire of material life still burns in your heart, even
though the tears flowing from the river of the Lord’s pastimes are pouring over you. Your
body hairs stand erect in a way that makes me think they are dancing fishes, so it seems
that the black Krishna raincloud will soon appear in the sky of your heart and pour down
a shower of mercy that will quench any thirst you may have left for the ambrosia of the
gods. (brs 2.1.278)
The purport is that if tears flow on hearing the Lord’s pastimes, then you need no longer worry
about being liberated from material bondage, for you will soon attain Krishna’s mercy.
A devotee in the rati stage relishes Hari katha as great nectar, and this drives all other
desires from the heart. Uddhava says to Krishna:
tava vikåéòitaà kåñëa nèëäà parama-maìgalam
karëa-péyüñam äsvädya tyajanty anya-spåhäà janäù
O Krishna! Your pastimes are the supreme auspiciousness for all humankind. Whoever
relishes this nectar for the ears gives up all other ambitions in life. (Bhag. 11.6.44)

7.3 - Symptoms of the bhava bhakta

buddhir apatantam evärtham avadhärayanté jägrat-svapna-suñuptiñu tadéya-småti-vartmany
eva pänthatvam adhyavasyet. ahantä ca präpsyamäne sevopayogini siddha-dehe praviçantéva
sadhaka-çaréraà präyo jahätéva viräjeta. mamatä ca tac-caraëäravinda-makaranda eva
madhukarébhavitum upakrameteti. sa ca bhaktaù präptaà mahä-ratnaà kåpaëa iva janebhyo
bhävaà gopayann api kñänti-vairägyädénäm äspadébhavan lasal-laläöam eväntardhanaà
kathayatéti nyäyena tad-vijïa-sädhu-goñöhyäà vidito bhaved anyatra tu vikñipta ity unmatta
iti sajjata iti durlakñyatäà gacchet.

68. The chapter on saïcäré-bhävas is brs 2.4. There is also a chapter (13) on the same topic in Ujjvala-nélamaëi, presenting
examples from the romantic mood.
 The bhava bhakta’s intelligence then unfailingly has this single purpose. The Lord
remains on the path of his memory whether he sleeps, dreams or is awake. Then his sense
of identity (ahantä, “I”) enters a perfected body (siddha-deha) suitable for his desired
service to the Lord; it is almost as if he has left the present sadhaka body. His sense of
possessiveness (mamatä, “mine”) becomes like a bee ready to relish the nectar of the Lord’s
lotus feet. In this stage the devotee tries to conceal his feeling of love like a miserly person
hiding a precious jewel. There is a saying that a bright face tells of hidden wealth. Because
the bhava bhakta has qualities such as patience and renunciation, he is recognized by the
realized devotees, but the common people are baffled by his activities and think he just
has a disturbed mind.
Piyusha-kana Vyakhya: At the stage of bhava, the devotee constantly remembers the Lord,
attaining the stage of dhruvänusmåti. Lord Kapiladeva says that dhruvänusmåti, or constant
remembrance, is the characteristic of nirguëa-bhakti, or devotion beyond the material modes:
mad- guëa- çruti- mätreëa mayi sarva- guhäçaye
mano- gatir avicchinnä yathä gaìgämbhaso’mbudhau
lakñaëaà bhakti- yogasya nirguëasya hy udähåtam
ahaituky avyavahitä yä bhaktiù puruñottame
The primary sign that pure union in devotion, free from any material quality, has
appeared in someone’s heart comes when, upon hearing about my qualities, that person’s
thoughts are drawn immediately and irresistably towards me, the indweller of every being,
in the same way that the waters of the Ganges flow spontaneously towards the ocean. Like
the flow of the Ganges, such devotion to the Supreme Person is unmotivated and
unimpeded. (Bhag. 3.29.10-11)
A sadhaka at the rati stage never forgets Krishna in wakefulness, dreams, or sound sleep.
Generally in the state of wakefulness, the heart and mind of a common man enjoy material
sense objects such as form and taste. The mind of a sadhaka in rati, however, is constantly
absorbed in the Lord’s remembrance instead of transient objects that only bring distress.
Dreaming is just mental imagination. In the wakeful state, the outer senses such as the ears
and eyes are active and alert, and all material objects like flavors and forms, as well as all the
mind’s wishes, appear to be real. During the sleeping state, the five outer senses are inactive,
so the brain then gets an opportunity to mull through the messages that arise from the
subconscious. The mind, being free from the outer attraction of gross material objects, also
wanders through the subtle realm. In this state, the mind eagerly and attentively accepts the
streams of thoughts coming into its purview. Dreams are just like a film of such streams of
thought. In the stage of rati, the heart is freed from anarthas, so instead of material topics it
is Sri Hari’s form, qualities, pastimes and so on that flow in the sadhaka’s thoughtstream.
Thus it is natural that such a devotee can also see the Lord’s form and attributes.
Sound sleep is the state where not only the gross senses, but the subtle identity of mind,
intelligence, heart, and ego also become dormant and inactive. There is thus no chance of any
thought. The term suñupti or sound sleep is used to designate the merging of all gross and
subtle identifications into their respective causes. The Mäëòükya Çruti says:
yatra supto na kaïcana käryaà kämayate na kaïcana svapnaà paçyati tat suñuptam.
The state wherein a sleeping person does not desire, think, or even dream is known as
suñupti. (1.5)
Even in this state, the soul of a jäta-rati sadhaka remembers the Lord. When the two states of
ego, ahantä and mamatä, exist in relation to the body and bodily objects, one is materially
bound. That is, the soul identifies with the gross material body and thinks that wife,
children, land, wealth and so on belong to him. Brahma jnanis are known as mukta or
liberated because they burn these two aspects of the ego in the fire of knowledge of
Brahman. Through sadhana bhakti the jiva soul’s pure state is awakened; that is, he realizes
his position as an eternal servant of the Lord. This is also known as his siddha svarupa. At
the time of initiation, the guru introduces the disciple to his spiritual form, or relationship
with the Lord in a specific mood of service. The sadhaka then performs the various
devotional practices like shravan and kirtan, while placing his identity in that spiritual
form.
In the Gaudiya Vaishnava sampradaya the siddha deha of the sadhaka is that of a manjari or
a maidservant of Srimati Radharani. A sadhaka who has not yet attained rati mentally
establishes self-identification with this siddha svarupa and engages in his desired service to the
Divine Couple. The sadhaka who has attained rati spontaneously perceives this siddha
svarupa. At this stage, his identification with the spiritual form is so mature that he almost
forgets his gross body. His sense of relationship (mamatä) becomes like a bee absorbed in
relishing the nectar of the lotus feet of Sri Sri Radha and Madhava.
A jäta-rati sadhaka devotee, after attaining permanent attachment to the Lord, constantly
conceals his stage of bhava from the common people like a miserly person who has a precious
jewel. When one sees a bright face, one can surmise that the person has an inner wealth.
Similarly, the learned saints know the symptoms like tolerance and renunciation that indicate
rati has awakened and can thus ascertain who has attained it. The nine symptoms of someone
with bhava are listed in Bhakti-rasämåta-sindhu—
kñäntir avyartha-kälatvaà viraktir mäna-çünyatä
äçä-bandhaù samutkaëöhä näma-gäne sadä ruciù
äsaktis tad-guëäkhyäne prétis tad-vasati-sthale
ity ädayo’nubhäväù syur jäta-bhäväìkure jane
The activities of one in whom bhava has awakened are the following: forbearance, not
wasting even a moment in anything unrelated to Krishna, detachment from worldly
enjoyments, pridelessness, firm hope, eagerness, constant taste for the Holy Name,
attachment to the descriptions of the Lord’s qualities, and affection for the places where
the Lord resides. (brs 1.3.25-26)
When one’s heart remains unagitated though there are causes for agitation, that state is known
as kñänti, forbearance. Spending all one’s time absorbed in devotional practices aloof from
material affairs is known as avyartha-kälatva. Natural distaste for sense objects such as material
form, taste, smell, touch and sound is known as virakti. When one is prideless despite being
factually superior, that is called mäna-çünyatä. The unbreakable expectation of attaining the
Lord is called äçä-bandha. The ardent desire for attaining the supreme object of one’s desire is
known as samutkaëöhä. A constant thirst for chanting the Holy Name is known as näma-gäne
sadä ruciù. The natural attachment to describing the Lord’s sweet qualities, pastimes and so on
is called äsaktis tad-gunäkhyäne. The desire to reside in the places of the Lord’s pastimes such as
Vrindavan is called prétis tad-vasati-sthale. When the mere sprout of bhagavad-rati has arisen,
these symptoms can be seen in a sadhaka. Although the other symptoms of bhava such as
shedding tears, standing of bodily hairs, and so on may be seen in a devotee, one should only
presume that he is on the rati stage if these nine special symptoms are present.
Softness of heart is another characteristic of rati. Sometimes ecstatic symptoms such as
shedding tears and horripilation may appear in karmis and jnanis who still desire sense
enjoyments or liberation. However, these should not be specifically proofs of an elevated mood
of love; they are simply a semblance (äbhäsa) of it. Such a superficial appearance of rati (raty-
äbhäsa) is of two kinds: “reflected” (pratibimba) and “shadow” (chäyä). When tears,
horripilation or other ecstatic reactions are seen in someone who desires sense enjoyment or
liberation, this is a reflected semblance of rati (pratibimba-ratyäbhäsa). When such symptoms
temporarily manifest in ignorant persons as a result of being in the proximity of devotees, it is
known as the shadow semblance of rati (chäyä-ratyäbhäsa).69 Symptoms such as tears and so on
are sometimes seen in persons whose hearts are naturally slippery (picchila) while listening to
the Lord’s pastimes. A pretender sometimes practises symptoms such as shedding tears and
horripilation to cheat ordinary men. Such symptoms, however, cannot even be considered
raty-äbhäsa. 70
On the other hand, external symptoms like goosebumps and tears may not be seen in some
sober-minded devotees who have attained the rati stage. Therefore learned saints recognize
that a sadhaka possesses genuine rati through the above-listed behaviors such as extraordinary
forbearance. Ordinary people, however, are baffled by the bhava bhakta’s activities and think
he is just disturbed in mind.

7.4 - Two types of bhava

sa ca bhävo räga-bhakty-uttho vaidha-bhakty-uttha iti dvividhaù. ädyo jäti-pramäëäbhyäm
ädhikyena mahima-jïänänädareëa bhagavati sämänyädhikyäc ca sändraù. dvitéyaù täbhyäà
prathamataù kiïcin nyünatvena aiçvarya-jïäna-viddha-mamatävattväc cäsändraù. präyo
dvividha eväyaà bhävo dvividhänäà bhaktänäà dvividha-cid-väsanä-sanätheñu hådayeñu
sphuran dvividhäsvädyatvaà bhajate. ghana-rasa iva rasäla-panasekñu dräkñädiñu praviñöaù
påthak påthaì mädhuryavattvaà bhajate. te ca bhaktäù çänta-däsa-sakhi-pitå-preyasé-
bhävavantaù païcavidhäù syuù. tatra çänteñu çäntir iti däseñu prétir iti sakhiñu sakhyam iti
pitå-bhävavatsu vätsalyam iti preyasé-bhävavatsu priyateti nämatedam api.
Bhava is of two types, depending on whether it arises from raga bhakti or from vidhi
bhakti. The first of these is particularly intense due to being greater in both quality and
quantity. The devotees who have this type of bhava think of themselves as equal or
superior to the Lord because they do not care for the Lord’s power and majesty. The second
type of bhava is somewhat less intense due to being lesser in quality and quantity, and
because the devotee’s sense of relationship with the Lord is affected by an awareness of his
power and majesty. When bhava enters the hearts of the two kinds of devotees, who are
ruled by different kinds of transcendental desire, it is relished in two different ways. It is
just like the water that enters different kinds of fruit—mangoes, jackfruit, sugarcane, or
grapes—and takes on a different kind of sweetness in each. There are five kinds of
devotee, whose mood of love is defined as neutral (çänta), servitude (däsya), friendship
(sakhya), protectiveness (vätsalya), and romantic love (mädhurya). The technical term for
the rati of each of these devotees is different: the neutral mood of the shanta bhaktas is
called çänti-rati, the rati of devotees in a serving mood is called préti, that of devotees in the
mood of friendship, sakhya; Krishna’s fathers and mothers have vätsalya-rati, while those in
the erotic mood have priyatä.

69. See Bhakti-rasämåta-sindhu, 1.3.41ff.

70. The meaning of “slippery” is soft on the surface, hard just below the surface. In other words, the emotions shown by such
a person are completely false and the result of studious pretense. See Bhakti-rasämåta-sindhu, 2.3.89.
Piyusha-kana Vyakhya: As there are two kinds of devotion in practice, bhava is of two types:
one arising from spontaneous devotion (rägänugä bhakti), the other from devotion under
scriptural injunctions (vidhi bhakti). The feelings arising from raga bhakti are greater than
those arising from vidhi bhakti, both in quality and quantity, because in the latter, the devotee
approaches the Lord with feelings of awe and reverence in full knowledge of his divine stature.
The relish of such a devotee is thus not uninterrupted, and his affection for the Lord is mixed
with knowledge of his power and majesty. Those in raga bhakti are free of such awe and
reverence, or knowledge of Sri Krishna’s power and majesty. Their relationship with the Lord
as their son or beloved is spontaneous, and they thus uninterruptedly relish his sweetness. This
is called laukika sad-bandhu bhäva—“He is my son, my pal, or my lover” (mora putra mora
sakhä mora präëapati, cc 1.4.21). In this way, bhava is relished by each kind of devotee in
which such transcendental feelings have arisen, according to whether their consciousness has
been spiritually transformed by either vidhi or raga bhakti.
Again, just as mango, jackfruit, cane sugar and grapes are each progressively sweeter and
more relishable, so too are the five kinds of devotional moods—shanta, dasya, sakhya, vatsalya,
and madhurya. Sriman Mahaprabhu taught Sri Rupa Goswami:
çäntera svabhäva kåñëe mamatä-gandha-héna
paraà-brahma-paramätmä-jïäna pravéëa
The nature of shanta rasa is that not even a trace of possessiveness for Krishna exists. It
principally consists of knowledge of the Lord as the Supreme Brahman and as Paramatma,
the Supersoul. (2.19.218)
kevala svarüpa-jïäna hoy çänta-rase
pürëaiçvarya-prabhu-jïäna adhika hoy däsye
éçvara-jïäna sambhrama gaurava pracura
sevä kari kåñëa-sukha den nirantara
çäntera guëa däsye äche, adhika sevana
ata eva däsya-rasera ei dui guëa
Whereas a devotee in shanta rasa only has realization of the Lord’s identity (svarüpa-
jïäna), in dasya rasa, one has a greater realization of his complete majesty. This knowledge
of Krishna’s Godness is permeated with feelings of great awe and reverence, but devotees
in dasya rasa also give him pleasure through constant service. All the characteristics of
shanta rasa are present in dasya, but with this addition of the mood of service. Thus dasya
rasa has two characteristics. (2.19.219-221)
çäntera guëa däsyera sevana säkhye dui hoy
däsyera sambhrama-gaurava-sevä, sakhye viçväsa-moy
kändhe caåe, kändhe caåäya, kore kréòa raëa
kåñëa seve, kåñëa karäya äpana sevana
viçrambha-pradhäna sakhya gaurava sambhrama héna
ata eva sakhya-rasera tin guëa cihna
mamatä adhika, kåñëe ätmä-sama jïäna
ata eva sakhya-rasera vaça bhagavän
The qualities of shanta as well as the serving mood of dasya are both present in sakhya
rasa. But whereas the serving mood in dasya rasa is one of awe and reverence, in sakhya it
 is one of confidence and affection. Sometimes during mock fighting, Krishna climbs on
the shoulders of the cowherd boys and sometimes he carries them on his shoulders.
Sometimes they serve Krishna and sometimes they make Krishna serve them. In
fraternity, awe and reverence are absent and intimacy predominates. Sakhya rasa,
therefore, is characterized by three qualities. In this relationship of friendship, there is
greater intimacy and a sense of equality to Krishna. The Lord is thus won over by the
mood of loving friendship. (cc 2.19.222-225)
vätsalye çäntera guëa, däsyera sevana
sei sei sevanera ihäì näma pälana
sakhyera guëa asaìkoca agaurava sära
mamatädhikaye täòana-bhartsana-vyavahära
äpanäke pälaka jïäna, kåñëe pälya-jïäna
cäri rasera guëe vätsalya amåta-samäna
Vatsalya rasa has both the qualities of shanta rasa as well as the serving mood of dasya
rasa, but service in this rasa takes the form of guardianship. Vatsalya also has the
essence of friendship in its freedom from reserve or reverence, and so devotees in
this mood may sometimes chastize and rebuke Krishna out of their intense feelings of
possessiveness. They consider themselves to be Krishna’s protectors and Krishna
their dependent. Vatsalya rasa is thus like nectar because it has the qualities of four
rasas. (cc 2.19.226-229)
madhura-rase kåñëa niñöhä, sevä atiçaya
sakhyera asaìkoca, lälana-mamatädhikya hoy
känta-bhäve nijäìga diyä karena sevana
ata eva madhura-rasera haya païca guëa
In the madhura rasa, the quality of commitment to Krishna found in shanta rasa, the
abundant service of dasya rasa, the lack of awe and reverence of sakhya rasa, and the
intense possessiveness and care found in vatsalya rasa, are all present. In addition to these,
the special quality of madhura rasa is that Krishna’s lovers serve him by intimately
offering their bodies in his service. Madhura rasa thus has the qualities of all five rasas. (cc
2.19.231-232)
äkäçädira guëa yena para para bhüte
eka-dui-tina-cäri krame païca påthivéte
ei-mata madhure saba bhäva-samähära
ata eva äsvädädhikye kare camatkära
As sound, the quality of sky, is also present in the other four material elements, air, fire,
water, and earth, similarly all the qualities are compounded in each successive element.
Earth thus has all five qualities, sound, touch, form, taste, and smell. Similarly, madhura
rasa is also the aggregate of all five types of rasa. The intensity of its taste is most
wondrous indeed. (cc 2.19.233-234)
One may say that since there is a progressive increase in the flavorfulness of the rasas starting
from shanta rasa, all devotees should seek to relish the amorous rasa. The other rasas should
appear insignificant to them, as everyone naturally seeks to have things of superior quality.
Rupa Goswami thus says:
 yathottaram asau sväda-viçeñolläsamayy api
ratir väsanayä svädvé bhäsate käpi kasyacit
Each of the devotional flavors has some special delightful qualities not present in the
preceding ones. Even so, a devotee may find any one of them to be more delectable,
according to his own individual proclivities. (brs 2.5.38)
The idea is that from shanta through to madhura rasas, each devotional flavor is more
delectable than the previous one. Nevertheless, according to each individual’s personality and
natural tendencies, one or the other of them seems preferable. It can be compared to an
individual’s preference for any one of the six tastes, such as sweet, sour, bitter, salty, and so on.
These differences in taste may result from samskaras going back to previous lives, or from the
mercy of an exalted devotee in this birth.
In his commentary to this verse, Srila Jiva Goswamipada writes, “Each of the ratis starting with
shanta [in the usual order] is always more tasty than the one that precedes it. Even so each devotee
adopts the specific mood that he personally prefers. One may ask, who could possibly ascertain
which of these five ratis is superior or inferior. After all, those who have no desire for devotion
(nirväsana) or those who are bound to a single desire (eka-väsana) cannot judge, since they have
no experience of any of the other rasas. On the other hand, one who has a taste for more than one
mood (bahu-väsana) will be hampered by his inability to fully know or relish any one of them
(rasäbhäsa). Who then will be able to judge properly?” Jiva answers his own question: “These
objections are valid, but ultimately, it is only the one immersed in a single rasa who can discern
the merits and limitations of the different moods of love. Though he does not have direct
experience of the other ratis, he can recognize their similarities and see how they do or do not
nourish the various ingredients that lead to the experience of rasa.”71
The example is given of Uddhava, who despite the admixture of some fraternity in his
dominant mood of servitude is still known as a devotee in dasya. Nevertheless, despite being
deeply committed to his personal attitude of service to Krishna, the Bhagavatam describes how
he was able to recognize the superiority of the Vraja gopis’ loving spirit when he observed its
most astonishing ecstatic manifestations in them. He thus prayed for birth as a grass or creeper
in Vrindavan, in the hope of attaining the dust of the gopis’ feet.
The technical term for the rati of each of these devotees is different: the neutral mood of
the shanta bhaktas is called çänti-rati, the rati of devotees in a serving mood is called préti, that
of devotees in the mood of friendship sakhya; Krishna’s fathers and mothers have vätsalya-rati,
while those with the erotic mood have priyatä.

7.5 - The ingredients of Krishna rasa

In the previous section, it was described how Krishna rati takes five different forms according
to the way the devotee perceives and relates to the Lord. Now it will be briefly described how
Krishna rati is transformed into rasa.

71. nanv atra vivektä katamaù syät—nirväsanaù, eka-väsanaù, bahu-väsano vä ? taträdyayor anyatara-svädäd abhäväd
vivektåtvaà na ghaöata eva. antyasya ca rasäbhäsitä-paryavasänän nästéti. satyam, tathäpy eka-väsanasya etad ghaöate.
rasäntarasyäpratyakñatve’pi sadåça-rasasyopamänena pramäëena visadåça-rasasya tu sämagré-paripoñäparipoña-
darçanäd anumänena ceti.
 punaç cäyaà sva-çaktyaivävirbhävitair vibhävänubhäva-vyabhicäri-bhir ätmeva räjeva vä
prakåtibhir udbhütaiçvaryaù sthäyéti nämnä vaiçiñöyaà gacchan tair militaù çänta iti däsyam
iti sakhyam iti vätsalyam iti ujjvala iti labdha-vibhedo raso bhavati. yo hi “raso vai saù, rasaà
hy eväyaà labdhvänandé bhavati” iti çrutyäbhidhéyate. ayam anyaträvatäre’vatäriëi vä
sambhavann api svayaà sampürtimänaà tatra taträlabhamäno vrajendra-nandana eva
svakäñöhäà labhate nada-nadé-taòägädiñu sambhavad api yathä samudra eva jala-nidhitvam.
yo hi bhävasya prathama-pariëatäv eva utpadyamäna eva premaëi mürta eva rasaù säkñäd
eva tadvatä bhaktenänubhüyata iti.
Like the soul, or like a king whose own powers are on full display in his court where he is
surrounded by his courtiers, when this bhava is surrounded by the other bhavas (vibhäva,
anubhäva, and vyabhicäri-bhäva) that were produced out of its own potencies, it takes on a
special characteristic as the sthäyi-bhäva. Then, in combination with the subordinate
bhavas, it takes on the distinction of becoming the five – shanta, dasya, sakhya, vatsalya
and ujjvala.
The rasa that is spoken of in the Srutis—“He is rasa and only by attaining him does one
truly become ever-blissful”—appears in the avatars and even in the avatari, but it only
attains its ultimate perfection in the Son of Maharaj Nanda, in the same way that water
may appear in the rivers, streams and lakes, but only the ocean can be named the jala-
nidhi, or “reservoir of all the waters.” The devotee directly experiences this rasa, which
appears with the first transformation of bhava, and in its fully embodied form when he
attains prema.

Piyusha-kana Vyakhya: The aforementioned shanti, priti, sakhya, vatsalya and priyata ratis
act like independent kings who through their own power surround themselves with their
subjects, the vibhavas, anubhavas, sattvikas and vyabhicaris, 72 and are transformed into the
shanta, dasya, sakhya, vatsalya, and ujjvala rasas. This is explained by Sri Rupa Goswami in
Bhakti-rasämåta-sindhu—
aviruddhän viruddhäàç ca bhävän yo vaçatäà nayan
suräjeva viräjeta sa sthäyi-bhäva ucyate
sthäyi-bhävo’tra sa proktaù çré-kåñëa-viñayä ratiù
That mood that dominates all other bhavas, favorable or unfavorable, and rules over them
like a benevolent king, is known as sthayi bhava, the permanent mood. Here in the
Bhakti-rasämåta-sindhu, the sthayi bhava is known as rati with Krishna as its object. (brs
2.5.1-2)
The favorable or unfavorable bhavas here are the secondary moods like the comic or the angry.
It also includes the abovementioned vibhavas, etc.
vibhävair anubhävaiç ca sättvikair vyabhicäribhiù
svädyatvaà hådi bhaktänäm änitä çravaëädibhiù
eñä kåñëa-ratiù sthäyi-bhävo bhakti-raso bhavet
This sthayi bhava of Krishna rati becomes the experience of bhakti rasa when it is
combined with the vibhavas, anubhavas, sattvikas and vyabhicharis. It is relished by the
devotees within their hearts through hearing and other devotional practices. (brs 2.1.5)

72. These will be explained below.

This rati rises progressively to higher and higher states, named prema, sneha, mana, pranaya,
raga, anuraga, and mahabhava. All these stages are also called sthayi bhavas of Krishna bhakti
rasa. Each one of these sthayi bhavas, when combined with the various rasa ingredients like
vibhavas, attains the astonishingly relishable state known as bhakti rasa. Sri Chaitanya
Mahaprabhu summarized these points in his teachings to Rupa Goswami:
sädhana bhakti haite haya ratira udaya
rati gäòha haile tära prema näma kaya
prema våddhi krame näma—sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya
jaiche béja, ikñu, rasa, guòa, khaëòa-sära
çarkarä, sitä, miçré, uttama-miçri ära
Rati appears out of the process of sadhana bhakti. When rati intensifies it is known by
the name of prema, or divine love. When prema gradually matures, it is successively
known by the names sneha (affection), mana (pride), pranaya (deep love), raga
(attachment), anuraga (intense attachment), bhava (the highest limit of anuraga), and
mahabhava (the extreme state of bhava). These can be compared with the gradually
increasing sweetness in the sugarcane seed, the cane itself, its juice, liquid molasses,
brown sugar, white sugar, sugar sweets, rock candy and superior candy.
ei saba kåñëa-bhakti-rasera sthäyi-bhäva
sthäyi-bhäva mile yadi vibhäva, anubhäva
sättvika, vyabhicäri, bhävera milane
kåñëa-bhakti-rasa haya amåtäsvädane
jaiche dadhi, sitä, ghåta, marica, karpüra
milane rasälä haya amåta madhura
All these stages are the sthayi bhavas of Krishna bhakti rasa. This sthayi bhava becomes
Krishna bhakti rasa, as relishable as ambrosia, when it is combined with the vibhavas,
anubhavas, sattvikas and vyabhichari bhavas. This is just like the delicious rasala dessert,
which is made by combining various ingredients like yogurt, rock candy, ghee, black
pepper and camphor. (cc 2.19.177-182)
The media through which emotion arises are called the vibhavas. There are two categories of
vibhava: (1) the personalities or lovers experiencing the original emotion, who are called the
älambanas or “props,” and (2) the circumstantial inspirations for the emotion, such as the
setting, the season and its symptoms, or reminders of past emotions, etc., which are known as
the uddépanas (“enkindlers”). The personalities are also divided into two according to the role
they play: the one experiencing the dominant emotion has been given the name of äçraya-
vibhäva, or “repository of love”; the other is the object (viñaya) of the emotion, i.e., the one
who inspires love in the äçraya. Devotees of Krishna are the primary ashrayas, since bhakti
resides within their hearts. When Krishna loves his devotees, then he himself becomes the
ashraya of love for the devotee. The devotee then becomes the object or vishaya of Krishna’s
love.
The uddipana vibhavas enflame the permanent mood of love for Krishna. These include
such things as Krishna’s flute song and the clouds and peacock feathers that remind the
devotee of Krishna’s physical appearance. The voluntary physical responses to inner feelings
—dancing, rolling on the ground, singing, crying aloud—are anubhavas, the symptoms that
indicate the awakening of ecstasy within the heart. Involuntary physical responses to ecstatic
feelings—the shedding of tears, standing of bodily hairs, trembling, and so on—are known as
sattvika bhavas. Sattvikas are included in the anubhavas, so they are not always named
separately. Even so, the authors of the rasa shastra have created this separate category of
sattvika, because anubhavas like dancing and rolling around are a conscious, intentional
response to inner feelings, unlike tears and goosebumps which arise spontaneously from the
heart when it is struck with ecstatic love.
tataç ca nåtyädénäà saty api sattvotpannatve, buddhi-pürvikä pravåttiù. stambhädénäm tu
svata eva pravåttir ity asya lakñaëasya nåtyädiñu nätivyäptiù.
Although symptoms like dancing also arise from a state of being (sattva)73 they are
performed deliberately. On the other hand, the sattvika bhavas like paralysis appear
spontaneously. Therefore this definition (that sattvikas are the reactions arising from
sattva) is not overinclusive. (Jiva Goswami’s Durgama-saìgamané to brs 2.3.2)
The thirty-three types of sanchari, or vyabhichari bhavas, transitory emotions, were listed in
section 7.2 above. They are known as sanchari bhavas because they stir and excite
(saïcäraëa) the movement of sthayi bhava. They arise from the dominant mood and give it
beauty and variety, like waves in the ocean. When the sthayi bhava of Krishna rati meets
with all these other ingredients it becomes rasa.
This does not mean that one can relish rasa immediately after attaining rati. The ability to
relish devotional nectar depends on one’s previous desires.
präktany ädhuniké cästi yasya sad-bhakti-väsanä
eña bhakti-rasäsvädas tasyaiva hådi jäyate
One can only relish the divine rasa if one has had spiritual desire for bhakti in both this
and the previous birth. (brs 2.1.6)
In his commentary on this verse Srila Vishwanath Chakravarti has written:
yadyapi rater astitvenädhuniké väsanästy eva tathäpi spañöatärtham uktam. präktané väsanä
tu raty-äsväde’vaçyam apekñitä. ata eva ekasminn eva janmani daivän niraparädhair guru-
pädäçrayaëädibhir bhajanais tasminn eva janmani ratau jätäyäm api tasyäù äsvädaù kintu
janmäntara iti bodhyam.
Though the existence of rati clearly indicates the presence of a desire for bhakti in this
life, the author clarifies that desires developed in previous lifetimes are an absolute
requirement in bringing rati to a state of relish. Thus even if some offenseless person
practises bhajan by taking shelter of Sri Gurudeva and attains rati in one lifetime, he will
still have to wait for the next life to relish its rasa form.
In Bhakti-rasämåta-sindhu, Rupa Goswami explains the sequence in which rasa appears, the
criteria that must be met before it can be experienced, and the manner in which rati is
transformed into rasa.
bhakti-nirdhüta-doñäëäà prasannojjvala-cetasäm
çré-bhägavata-raktänäà rasikäsaìga-raìgiëäm
jévané-bhüta-govinda-päda-bhakti-sukha-çriyäm

73. kåñna-sambandhibhiù säkñät kiïcid vä vyvadhänataù. bhävaiç cittam ihäkräntaà sattvam ity ucyate budhaiù. “When the
heart is overwhelmed by emotions directly related to Krishna (as in the five principal ratis), or somewhat indirectly (as in the
seven secondary ratis of laughter, etc.), then that is the state known as sattva.” (brs 2.3.1)
 premäntaraìga-bhütäni kåtyäny evänutiñöhatäm
bhaktänäà hådi räjanté saàskära-yugalojjvalä
ratir änanda-rüpaiva néyamänä tu rasyatäm
kåñëädibhir vibhävädyair gatair anubhavädhvani
prauòhänanda-camatkära-käñöhäm äpadyate paräm
For those whose faults have been entirely removed by the performance of devotional
practices, whose minds are peaceful (making them suitable for the appearance of pure
goodness’s special features) and effulgent (and thus equipped with full knowledge), who
are attached to hearing the Bhagavata Purana, who find happiness in the company of
devotees, for whom the joy of service to Govinda has become their reason for living, and
who are always engaged in the most confidential process of developing love for Krishna,
namely hearing and chanting about his qualities and pastimes, have a love (rati) for
Krishna that is effulgently manifest due to the conditioning of both the past and present
lives. This love, which is an embodiment of the divine joy, becomes experienced as rasa.
Then, when the various composite elements that go into the creation of rasa are felt
directly, one experiences a supreme and profound joy, mixed with the highest level of
wonderment. (brs 2.1.7-10)
In explaining the Lord’s essential nature, the Srutis say, “He is rasa personified” (raso vai saù, Taitt.U. 2.7); “The
absolute truth is complete spiritual knowledge combined with bliss” (vijïänänandaà brahma, Bå.Ä.U. 3.9.28);
“The Absolute truth is blissful” (änando brahmeti vyajänät, Taitt.U. 3.8). The Srutis thus declare that the Lord’s
form is rasa itself. Similarly, by saying “One can experience bliss through attaining the Lord as personified rasa”
(rasaà hy eväyaà labdhvänandé bhavati, Taitt.U. 2.7), they also encourage souls who crave for transcendental
ecstasy to relish it. Though all the transcendental forms of the Lord are full of rasa, only in Krishna, the Original
Personality of Godhead, are all rasas present simultaneously. In some avatars, some of the rasas are partially
manifest, but all are fully manifest or culminate in Sri Krishna, the embodiment of all rasas. The rasika devotees
realize him in this way. Just as there is some water in all the world’s ponds and lakes, but the supreme shelter and
reservoir of all water is the ocean, similarly of the Lord’s forms have some rasa, but Krishna is its supreme
reservoir. He is therefore called the embodiment of rasa, and the rasika bhaktas experience him in that way, no
matter how they may specifically relish him. For instance, Sri Jayadeva, a devotee in madhura rasa, writes, “O
sakhi! See personified amorous love in the form of Krishna” (çåìgäraù sakhi mürtimän , Géta-govinda 1.47).”
Bilvamangala Thakur also says, “Krishna is the all in all of amorous love” (çåìgära-rasa-sarvasvam, Kåñëa-
karëämåta 93).
 The eighth shower of nectar

- the fulfilment

of all desires -
8.1 - The flowers of bhava become the fruits of prema

In this eighth and final chapter, the author elaborately describes the characteristics and
symptoms of prema, or love of Krishna, the ultimate goal of the devotional life.

atha tasyä eva bhakti-kalpa-vallyäù sädhanäbhikhye ye pürvaà dve patrike lakñite, idänéà
tato’ticikkaëäni tädåça-çravaëa-kértanädi-mayäni bhäva-kusuma-saàlagnäni
anubhäväbhidhänäni bahüni paträëi sahasaivävirbhüya kñaëe kñaëe dyotayanti. yäny eva
bhäva-kusumaà pariëämaà präpayya punas tadaiva premäbhidhäna-phalatvam änayanti.
kià ca, äçcarya-caryeyaà bhakti-kalpa-vallé yasyäù patra-stavaka-puñpa-phaläni präpta-
pariëatény api sva-svarüpam atyajanty eva nava-naväny eva sahaiva sarväëi vibhräjante.
tataç cäsya bhakta-janasyätmätméya-gåha-vittädiñu çata-sahasraço bhavatyo yäç citta-våttayo
mamatä-rajjubhis teñu teñu nibaddha eva pürvam äsan tä eva citta-våttéù sarvä eva tatas
tato’vahelayaivonmocya sva-çaktyä mäyikér api tä mahä-rasa-küpa-spåçyamäna-padärtha-
mäträëéva säkära-cid-änanda-jyotirmayékåtya täbhir eva mamatäbhiù sarväbhis tatas tato
vicitäbhiù sva-çaktyaiva tathäbhüté-kåtäbhiù çré-bhagavad-rüpa-näma-guëa-mädhuryeñu yo
nibadhnäti so’yaà prema-mahä-kiraëa-mäléva udayiñyamäëa eva nikhila-puruñärtha-
nakñatra-maëòaléù sahasaiva viläpayati.

Now many more leaves known as anubhava suddenly appear clinging to the flower of
bhava. Though these are also made up of devotional activities like hearing and chanting,
they are much smoother than those original leaves. These leaves transform the blossoming
flower of bhava and quickly make it bring forth the fruit of prema.
But what is most astonishing about the creeper of bhakti is that though its leaves, buds,
flowers and fruits each mature into the succeeding forms, their original forms still remain
and shine splendidly along with them in newer and newer ways. Though previously the
hundreds if not thousands of emotions of the devotee were firmly bound by ropes of
attachment to body, family, house and money, prema now easily severs these bonds, and,
through its own power, takes the same emotions, though illusory, and dips them into a
well of great rasa, whose mere touch completely transforms them into radiant
transcendental feelings. Then it firmly ties these spiritualized emotions to the sweetness of
the Lord’s form, name and attributes. Such is prema, the brilliant rising sun that
immediately puts the hosts of star-like human aims to shame!

Piyusha-kana Vyakhya: In the previous chapter we saw that bhava greatly softens the heart
through the devotee’s desires to attain the Lord, to be able to bring him pleasure, and to
achieve intimacy with him. As this bhava becomes stronger, the devotee is blessed with ever
deepening ecstasy and a sense that “Krishna is indeed mine.” At this stage, bhava is called
prema.
samyaì masåëita-svänto mamatvätiçayäìkitaù
 bhävaù sa eva sändrätmä budhaiù premä nigadyate
When bhava becomes very intense and completely softens the heart, through being
endowed with a great sense of intimacy with Krishna, the learned call it prema. (brs 1.4.1)
The difference between bhava and prema is that whereas bhava begins to soften the heart,
prema melts it completely. In bhava, the principal softening agent is the three
abovementioned desires; in prema, it is the deep sense of intimacy, or mamatä. The central
characteristic (svarüpa-lakñaëa) of prema is the intensification of the feeling and identity that
are already found in bhava. The two other attributes named in Rupa Goswami’s definition,
namely the softness of the heart and the sense of intimate belonging, are considered incidental
(taöastha-lakñaëa).
Rupa Goswami quotes a verse from the Närada-païcarätra to further substantiate his
definition—
ananya-mamatä viñëau mamatä prema-saìgatä
bhaktir ity ucyate bhéñma-prahlädoddhava-näradaiù
When one develops an unflinching sense of loving intimacy and possessiveness toward the
Supreme Lord, that is called bhakti by great devotees like Bhishma, Prahlada, Uddhava
and Narada. (brs 1.4.2)
In the stage of prema, the sadhaka becomes known as a siddha. The definition of a siddha bhakta
is also given in Bhakti-rasämåta-sindhu:
avijïätäkhila-kleçäù sadä kåñëäçrita-kriyäù
siddhäù syuù santata-prema-saukhyäsväda-paräyaëäù
The devotee who has no awareness of any kind of suffering whatsoever and whose every
activity is related to Krishna is called a siddha. He is attached to constantly relishing the
bliss of prema. (brs 2.1.280)
In this stage there is deep relish for hearing about Krishna. Such topics are a never-ending
source of fascination to the devotee. The Bhagavatam makes the following comparison:
satäm ayaà sära-bhåtäà nisargo
yad-artha-väëé-çruti-cetasäm api
prati-kñaëaà navyavad acyutasya yat
striyä viöänäm iva sädhu värtä
It is the nature of the great devotees, who accept only the essence of things and whose
hearts, ears and minds have been consecrated to Krishna, that they find talking about him
interesting, just as womanizers do talk about sex. (Bhag. 10.13.2)
Let us recapitulate the description of the wish-yielding vine of devotion. In the second chapter
of this book, the first two leaves of the vine were identified with sadhana, which possesses the
characteristics of destroying misery (kleçaghné) and bestowing auspiciousness (çubhadä).
Subsequently, in the sixth chapter, it was said that after the cessation of vices (anartha
nivritti), on the stage of asakti or attachment to the Lord, the vine sprouts buds. Then in the
stage of rati, these buds blossom into the flowers of bhava. Vishwanath now says that in the
stage of prema, these flowers are suddenly surrounded by many, many glossy leaves of ecstatic
symptoms like tears, goosebumps, laughter, weeping and dancing, which come forth from the
process of hearing and chanting, thus making the wish-yielding vine of devotion very
beautiful. Then the flowers of bhava blossom and the fruits of prema emerge.
 The purport is that the more the practitioners of jnana or yoga progress towards their goal,
the less they need to practice, because in these disciplines the means and the end are different.
In bhakti, however, the means and the end are identical. The only difference for the devotee
is that while on the sadhana level, his experience is still feeble, while at perfection it is deep
and intense. Therefore, the more the practitioner advances towards prema during his
devotional practice, the more his practice of hearing and chanting increases. When he reaches
the stage of prema, these practices become his very life, and are enhanced and beautified by
different ecstatic symptoms.
Just as a vine’s fruits are its sweetest and most relishable aspect, similarly the vine of
devotion’s fruit of prema, the essence of the Lord’s pleasure potency, has such a sweet
intoxicating flavor that it makes the four human aims seem less than trivial. Prema is not only
relishable itself, but it makes the loving devotee relish Sri Krishna’s wonderful sweetness, and
moreover blesses him with the pleasures of his blissful service. Sriman Mahaprabhu said,
païcama puruñärtha sei prema mahä dhana
kåñëera mädhurya rasa koräy äsvädana
premä hoite kåñëa hoy nija bhakta vaça
premä hoite päy kåñëera sevä-sukha-rasa
This great treasure of prema is the fifth and ultimate aim of human life, for it gives one the
taste of Krishna’s sweetness. Through prema Krishna is subdued by his devotees, and
through prema the devotee gets the blissful relish of Krishna’s service. (cc 1.7.144-145)
In the stage of practice, the devotee’s heart is still bound to his family, his money, his house
and his body through hundreds if not thousands of ropes of possessiveness. Prema, through its
transcendental touch, easily frees the heart of the practitioner from these mundane matters,
spiritualizes all his mundane thoughts and desires, and binds them to the sweetness of the
Lord’s name, form and attributes.
Just as the alchemist cannot instantly transform sulphur and quicksilver into gold just by
mixing them, but has to constantly rub them together, similarly even though the devotee
whose rati has not yet developed may bring bhakti into the conscious mind through activities
like hearing and chanting, a profound oneness with this bhakti does not permeate his psyche.
By repeated performance of bhajan, however, the devotee passes through the stages of anartha
nivritti, nishtha, ruchi and asakti, until finally this merging of the inner being with devotion
is achieved. Until this happens, however, passions like attachment and revulsion will remain
in the psyche. At the stage of rati, the heart’s materialism is destroyed and becomes
spiritualized. Just as the merger of sulphur and quicksilver is called mercury sulphate, similarly
the merger of devotion and the heart is called prema. In the stage of prema the consciousness
of the sadhaka becomes absorbed in relishing the honey from the lotus of Sri Hari’s forms,
attributes and pastimes, just like a honeybee. Self-manifest prema rises in the heart of the
sadhaka and eclipses all the other human aims, just as the rising sun reveals the insignificance
of the stars. The loving devotee has no desire other than to serve the Lord, fully abandoning
any desire for sense enjoyment, liberation or mystic perfection.

8.2 - The two final attributes of devotion

Devotion has six attributes, four of which have been described above (in sections 2.2 and 7.1).
The last two of these six will now be discussed here.
phala-bhütasyäsya yaù svädyamäno rasaù sa sändränanda-viçeñätmä. rasasya parama-
pauñöiké çaktiù çré-kåñëäkarñiëéty ucyate. yasmin äsvädayitum ärabhyamäëa eva vighnän na
gaëayatéti kià vaktavyam? mahä-çüro bhaöa iva mahä-dhana-gådhnur atyäveça-lupta-vicäras
taskara iva svätmänam api nävekñate. kià ca, rätrindivam eva pratikñaëam
abhyavahriyamäëaiç caturvidhaiù parama-svädubhir aparimitair annair api durupaçamanéyä
yadi käcit kñudhä sambhavet, tat-sadåçyä utkaëöhayä sürya iva täpayan tat-käla eva sphürtair
ävirbhävitäni bhagavad-guëa-rüpa-mädhuryäëy apäräëy äsväda-viñayé-kärayan koöi-candra
iva çiçiräyati.
Prema is the ultimate fruit of the desire creeper of devotion. The taste or rasa of this fruit
is the characteristic of bhakti known as “having the condensed form of special bliss”
(sändränanda-viçeñätmä). The power that nourishes this rasa to the utmost is its capacity
to attract Sri Krishna (çré-kåñëäkarñiëi). When the devotee commences relishing this rasa,
he no longer pays notice to any obstacle. How could he? In this condition, he completely
forgets himself like a heroic warrior in the midst of battle, or a greedy thief who has lost
all sense of discrimination. Such an eagerness for the Lord is like a hunger that even
constant eating four kinds of incomparably relishable foodstuff cannot satiate. This
eagerness burns in the devotee like the sun, until he gets a vision of the Lord’s endlessly
sweet forms and attributes, which cool him like a million moons.

Piyusha-kana Vyakhya: Bhakti’s last two attributes appear with the manifestaton of prema.
They are “compact bliss” (sändränanda-viçeñätmä), and the power to attract Sri Krishna (çré-
kåñëäkarñiëé). The Bhakti-rasämåta-sindhu says the following about the first of these attributes:
brahmänando bhaved eña cet parärdha-guëékåtaù
naiti bhakti-sukhämbhodheù paramäëu-tuläm api
Even if the bliss of Brahman were to be multiplied trillions of times, it could not match
even an atom of joy from the nectar-ocean of bhakti. (brs 1.1.38)
Sri Jiva Goswami comments on this as follows, “Even the bliss of Brahman, which comes after
concentrated meditation for ages and ages, cannot be equalled to even a tiny drop of the ocean
of devotional bliss” (parärdha-käla-samädhinä samuditaà tat-sukham apéty arthaù). Srila Rupa
Goswami then quotes further evidence from Hari-bhakti-sudhodaya—
tvat-säkñät-karaëähläda-viçuddhäbdhi-sthitasya me
sukhäni goñpadäyante brähmäëy api jagad-guro
O Lord ! O guide to the world! For one like me, who is completely merged in the pure
ocean of bliss that comes from seeing you directly, the pleasures of Brahman realization
seem as insignificant as a cow’s hoofprint. (brs 1.1.39)
Rupa Goswami explains the meaning of bhakti’s “power to attract Krishna” in the following
way:
kåtvä harià prema-bhäjaà priya-varga-samanvitam
bhaktir vaçékarotéti çré-kåñëäkarñiëé matä
Bhakti subjugates Krishna by making him and his dear companions the object of the
devotee’s love. She is thus said to have the power to attract Krishna. (brs 1.1.41)
This power to attract Krishna is confirmed by Narada in the Srimad Bhagavatam. Narada had
been glorifying Prahlada to Yudhisthira, on hearing which the king lamented his own
inadequacy, saying, “Oh, how fortunate is Prahlada! He has seen the Lord. We cannot
compare to him!”
In answer to this, Sri Narada said:
yüyaà nå-loke bata bhüri-bhägä
lokaà punänä munayo’bhiyanti
yeñäà gåhän ävasatéti säkñäd
güòhaà paraà brahma manuñya-liìgam
You Pandavas are most fortunate of humankind. Even the sages who sanctify this world
flock to your home, for the Supreme Spiritual Truth himself has taken up personal
residence there, disguised as an ordinary man. (Bhag. 7.10.48)
“You are more fortunate than even Prahlada or me, his guru, what to speak of other devotees,
including the residents of Dwaraka, sages like Vasishta, Marichi and Kashyapa, or even
Brahma and Shiva! These gods and sages, the very sight of whom sanctifies the three worlds,
come to your homes to find supreme fulfillment. That is because, unknown to everyone but
them, the Supreme Brahman has practically taken up residence there, coming even when
uninvited simply out of attachment for you. The Supreme Brahman in human form does not
personally reside in Prahlada’s home, nor do the sages go there in order to find supreme
fulfilment.”
Vishwanath here notes that the attribute of sändränanda-viçeñätmä is the relishable flavor
or rasa of prema, whereas its attribute of attracting Krishna is the supremely nourishing power
of that rasa.
In the Bhagavatam (1.2.6), Sri Suta Muni names two innate attributes of pure
transcendental devotion, namely that of causelessness (ahaituké), or having no desire for fruits
of one’s actions, and unimpededness (apratihatä), or not being impeded by any obstacles. Even
if obstacles appear while doing bhajan, the devotee is not overcome by them; rather they
increase his humility and eagerness, by which he is again elevated on the path of bhajan. At
the stage of prema, the devotee is so intoxicated by relishing the fruits of prema that he cares
nothing at all for obstacles. He is like a powerful warrior who completely forgets himself when
absorbed in combat, or a very greedy thief who forgets about sin, suffering or even the danger
of death out of his obsession. Like these people, a devotee becomes so intoxicated in relishing
the mellows of prema that he forgets all considerations of what is auspicious or inauspicious.
In this world, hunger and food destroy each other; in other words, with food we put an end
to hunger, and our hunger burns whatever we feed it. But the ways of the kingdom of prema
are entirely different. The more a loving devotee relishes Sri Krishna’s sweetness, in visions,
dreams or directly, the more his boundless eagerness and sacred greed to relish it increase. At
the same time, the devotee’s hunger for Krishna is the measure of his relish. The devotee’s
powerful desire makes him feel as though he is being scorched by a million blazing suns, but
when he experiences Krishna’s sweet form and attributes in visions, he feels as though he is
being soothed by millions of moons.

8.3 - The premi devotee’s natural

indifference to material life
 yugapad eva svädhäram adbhuto’yaà premä uditya ca yasminn éñad eva vardhamäne
bhagavat-säkñätkäram eva pratikñaëam äkäìkñato bhaktasya utkaëöhä-çalyasya mahä-
dähakasyevätipräbalyodayät sphürti-präpta-tad-rüpa-lélä-mädhuryair api atåptasya tasya
bändhavo’pi nirudakändha-küpa eva,
bhavanam api kaëöaka-vanam eva,
yat-kiïcanäbhyavahäro’pi prahäro mahän eva,
sajjana-kåta-praçaàsä api sarpa-daàçä eva,
prätyähika-kåtya-kartavyam api martavyam eva,
aìga-pratyaìgäni api mahä-bhära eva,
suhåd-gaëa-säntvanam api viña-våñöa eva,
sadä jägaro’pi sägaro’nutäpasyaiva,
kadäcit nidräpi vidräviëé jévanasyaiva,
sva-vigraho’pi bhagavan-nigraho mürta eva,
präëä api dhänäù punaù punar bhåñöä eva.
kià bahunä ? präk sadaiväbhéñöam äséd yat tac ca raho mahopadrava eva
bhagavac-cintanam evätma-nikåntanam eva.

Containing within it these contradictory effects, once this prema has arisen within
someone, then each time it increases, even slightly, it cause him to desire a direct
meeting with the Lord more intensely. This anxiety is like a scorching lance that pierces
his breast, and so strong that even the visions of the Lord’s sweet form and pastimes that
it brings do not give him satisfaction. At that point, his relatives seem like an overgrown
and waterless well; his home is like a forest of thorns; to eat seems like a punishment;
praise offered by the pious feels like the biting of a snake; daily duties feel like imminent
death; each and every limb feels like a heavy burden, the consolations of his friends feel
like poisonous glances,74 his constant wakefulness feels like a sea of sorrow, and even if
sleep should fortuitously comes to him, it seems to be driving the life from his body. But
the body itself seems like the Lord’s punishment; breathing in and out seems as barren as
roasted paddy. What more can be said? Not only is everything he previously considered
desirable now seen as a great disaster, but even the thought of the Lord itself seems to
tear his soul to pieces!

Piyusha-kana Vyakhya: In the rati stage, the devotee would become absorbed in joy whenever
he had a flash of Krishna’s form and attributes. Once he attains prema, however, such a steady
enjoyment of the Lord’s sweetness is no longer possible. At that point a great anxiety to attain
Krishna arises in his heart. Prema is a great mystery—it can be compared to nothing and only
be understood through one’s personal experience. No words can explain it. Even if you hear
someone explain it, you will never be able to properly know what it is until it arises within
your heart, for fully understanding anything ultimately depends on experience.
The devotee who has attained prema is at once extremely anxious and peaceful due to the
visions he gets of Sri Krishna’s forms and attributes. These contradictory feelings bring him
indescribably ecstatic pain—
bähye viña jvälä hoy, bhitore änanda-moy,
kåñëa-premära adbhuta carita

74. The correct reading in the text may be våñöa instead of dåñöa, which would make “a shower of poison.”
 ei premera äsvädana, tapta ikñu carvaëa,
mukha jvale nä jäy tyajana
sei premä jär mone, tära vikrama sei jäne
viñämåte ekatra milana
Love for Krishna has an amazing characteristic—externally it burns, while inwardly it is
full of bliss. Tasting this prema is like chewing hot sugarcane—it burns the mouth, but
still cannot be given up. Only a person who has such prema in his heart can understand
its effects, which seem like a mixture of poison and nectar. (cc 2.2.50-51)
péòäbhir nava-käla-küöa-kaöutä-garvasya nirväsano
niùsyandena mudäà sudhä-mädhurémähaìkära-saìkocanaù
premä sundari nanda-nandana-paro jägarti yasyäntare
jïäyante sphuöam asya vakra-madhuräs tenaiva vikräntayaù
Devi Paurnamasi told Nandimukhi, “Love for the son of Maharaja Nanda causes such pain
that it destroys the smug pride freshly brewed kalakuta poison has in its sharpness! And
yet, from that same love flow such streams of delight that the ambrosia of the gods loses
faith in its own sweetness. O my beauty! Only someone in whom such love has awakened
can truly know the intensity and power of its torturous sweetness.” (Vidagdha-mädhava,
2.18, cc 2.2.52)
In this way there is a constant clash between ecstasy and anguish within the devotee’s heart.
In the final end, the anxiety to see Sri Krishna becomes so strong that it destroys any joy one
may have been feeling, making the agony of separation completely dominant. In this passage,
Vishwanath describes in lovely alliterative poetic language the mental and physical symptoms
of the loving devotee, thus drawing a clear picture of this anxiety. He shows how it becomes so
powerful that it turns all bodily activities—even meditation on the Lord, which used to be so
blissful—into intolerable burning agony. Then, bereft of Krishna, the premika devotee feels
more and more like a fish out of water, suffocating in the open air (jala binu jeno ména, duùkha
päy äyu-héna). Out of separation from the Lord, he feels the whole world is empty (çünyäyitaà
jagat sarvaà govinda virahena me, Çikñäñöakam 7).

8.4 - The conflicting emotions of a premi bhakta

The author continues to develop his theme of the contrast between desire for attaining
Krishna, which reaches a crescendo of torment, and the sheer bliss of the encounter with
Krishna that follows. These two states feed each other in the prema bhakta’s eternal dance of
ecstasy.

tataç ca premaiva cumbaké-bhävam äpadya kärñëäyasébhütaà kåñëam äkåñyänéya

kasmiàçcana kñaëe bhaktasyäsya nayana-gocarékaroti. tatra ca saundarya-saurabhya-
sausvarya-saukumärya-saurasyaudärya-käruëyänéti svéyäù svarüpa-bhütäù parama-kalyäëa-
guëäù bhagavatä sva-bhaktasya tasya nayanädiñv indriyeñu nidhéyante. teñäà ca parama-
madhuratve nitya-navatve ca bhaktasyäsya ca tad-äsvädayituù premëaiva pravartamäne
pratikñaëa-vardhiñëau mahotkaëöhäyäà ca ko’py änanda-mahodadhir ävirbhavan närhati
kavi-sarasvaté-lakuöyä parimeyatäm. yathä hi—
 atiniviòatara-viöapa-dala-kula-pravalita-mahä-nyagrodha-talasya sura-dérghikä-hima-
salila-sambhåta-ghaöa-çata-valayita-taöasy-ätiçiçiratve tad-äçrayitur janasya ca tapartu-
taraëi-kiraëa-tapta-maru-saraëi-mahä-pänthatve ca,
tathä kädambiné-ghanäsärasyäpäratva iva tad-abhiñicyamänasya vana-mataìgajasya
cirantana-dava-davathu-dünatve ca,
tathä sudhä-kiraëasyätimadhuratve sväda-lolupatve ca,
yas tädätmika änandaù, sa eva dig-darçanärthaà tayopamä-nékriyate.

At this point, prema takes on the characteristics of a magnet and attracts Krishna like an
iron filing, bringing him right to the devotee and making him visible. Then the Lord
himself makes his own most auspicious innate attributes – his stunning beauty, divine
fragrance, melodious voice, tender touch, delectable taste, his magnanimity and loving
compassion – perceptible to the devotee’s eyes and other senses. All these attributes are
most sweet and eternally fresh and, as the devotee’s love for Krishna grows within him, his
anxiousness to relish them increases at every moment.
The ocean of ecstasy that results from this is beyond the power of any poet to describe.
And yet one tries, and so the following comparisons are made: It is like the ecstasy of one
taking shelter of the cooling shade under the dense foliage provided by a banyan tree on
ground that has been washed by hundreds of jugs of refreshing celestial Ganges water,
contrasted with the road through the desert that is baked by the rays of the summer sun. It
is also like the ecstasy of the forest elephant who has been drenched by a monsoon
cloudburst, contrasted with his torment atbeing trapped in a forest conflagration. It is like
the divine sweetness of ambrosia contrasted with the excruciating greed for tasting it.

Piyusha-kana Vyakhya : Just as a child is created from the intercourse of a man and his wife,
the direct encounter with the Lord takes place only as a result of prema’s union with intense
eagerness. There is no other way. When the Lord performed his manifest pastimes on earth,
even loveless demons saw him, but this cannot be correctly called darshan, because seeing the
Lord without relishing his sweetness is like not seeing him at all. Compare it to a tongue that
has been affected by jaundice—it can not relish anything sweet.
Just as a magnet naturally attracts iron, similarly prema, which is the essence of Krishna’s
pleasure potency, attracts him and brings him directly before his devotees’ eyes. It is a great
wonder that the pleasure Krishna takes in devotion (bhaktyänanda) is far greater than that
which comes to him from his own essential being (svarüpänanda).
In his commentary on Srimad Bhagavatam (9.4.64), Vishwanath Chakravarti paraphrases
Narayan where he tells Durvasa about his glorious relationship with his devotees:
mat-svarüpa-bhütänandäd api mad-bhakta-svarüpänando’tispå-haëéya iti dvayor api cid-
rüpatve’pi bhakta-vartinyä bhakter anugra-häkhya-cid-våtti-vipäka-rüpäyäù sarva-cit-sära-
bhütatvän mam-änanda-svarüpasyäpy änandakatväd äkarñakatväc ca.
I more covet the love that dwells in the heart of my devotees than the bliss I receive from
my own innate potency. Although both these energies are transcendental, the devotee’s
loving ecstasy, which arises by the grace of the pure devotees, is the ultimate
transformation of the transcendental energy and the essence of all things spiritual. So,
even though I am the embodiment of joy, this loving ecstasy gives me bliss and attracts
me.
The benign Lord appears before the eyes of his eager loving devotees and, seeing their great
thirst to relish his sweetness, gives the matchless treasure of his beauty, his form, fragrance,
sound, touch and taste to their respective senses. He also makes their minds relish his
attributes like generosity and compassion. These attributes are not only sweeter than sweet,
they are also ever-fresh like a stream of water; in this way they constantly increase the
eagerness and great thirst in the devotee’s heart. The more one thirsts, the more one relishes;
and the more one relishes, the more one thirsts. As a result of this great thirst, the loving
devotee feels is as if he is swimming in a great ocean of divine sweetness. This eagerness and
this relish are so inconceivable that no amount of poetry could define it! And yet, Vishwanath
gives the examples of a traveller who has been wandering through the desert for so long, and
then finally reaches the bank of the celestial Ganges washed by endless streams of cool water,
and there takes shelter of the shade of a banyan tree; of a forest elephant afflicted by a forest
fire and then showered by a downpour of rain; or a sickly person who is hungry to taste
delicious foods and gets to drink nectar, far more wonderful than anything he dreamed of.
With these examples he has simply given an idea of what a drop in that ocean of
transcendental ecstasy would be like. In fact, however, no worldly happiness could ever match
even such a drop.

8.5 - The progressive revelation of Krishna’s qualities

It was said above (in 8.4) that the Lord bestows his darshan on his most eager loving devotee,
allowing him to relish his beauty with his eyes, his fragrance through his nostrils, his beautiful
voice with his ears, his tender touch with his skin, and his sweet taste on his tongue. Krishna
thus pleases all of the devotee’s senses and, in addition, brings pleasure to his mind with two
other divine attributes, namely his magnanimity and his compassion. Over the next two
sections, Vishwanath describes the interaction between the premi devotee’s anxiety to
experience Krishna more deeply, and how it leads to Krishna’s progressive revelation of these
seven attributes.
tatra prathamaà labdhäpära-camatkärasya bhaktasya locanayoù sva-saundaryaà prakäçyate
prabhuëä. tatas tan-mädhuryeëa sarvendriyäëäà manasaç ca locana-mayé-bhäve pravartite
stambha-kampa-bäñpädibhiù kåta-vighnaç ca tasyänanda-kåta-mürcchäyäà jätäyäà
prabodhayitum iva dvitéyaà saurabhyaà tadéya-ghräëendriyeñu prakäçyate.
tenäpi teñäà ghräëa-mayé-bhäve dvitéya-mürcchärambhe—“are mad-bhakta ! taväham eva
sampadyamäno’smi mä vihvalé-bhüù ! nikämaà mäm anubhava” iti tåtéyaà saundaryaà
çravaëendriya-grähyam ävirbhävyate.
punas tenäpi teñäà çravaëa-mayé-bhäve tåtéya-mürcchopakrame kåpayä caraëäravindena
päëibhyäm urasä ca sva-sparçaà dattvä caturthaà sva-saukumäryam asäv anubhävyate.
tatra däsya-bhävavatas tasya mürdhni caraëena sparçaù, sakhya-bhävataù päëyoù
päëibhyäà, vätsalya-bhävavataù sva-kara-talenäçru-märjanaà, preyasé-bhävavatas tu urasi
sva-vakñasä bähubhyäm äçleñaù kriyate iti bhedo bodhyaù.

The devotee’s first vision of the Lord comes when Krishna reveals his ravishing beauty
(saundarya) to his wonderstruck eyes. This sweetness turns all the senses and the mind
of the devotee into eyes, which brings about obstacles such as paralysis, shivering and
tears, causing the devotee to faint with ecstasy.
 In order to awaken the devotee, the Lord fills his nostrils with his second sweetness,
his divine fragrance (saurabhya). Once again, all the devotee’s senses are transformed
into olfactory organs, and the devotee faints a second time.
The Lord then calls him and says: “O my devotee! I am completely in your power.
Don’t be perturbed or distressed in mind. Just experience my sweetness to your heart’s
desire.” In this way he appears to the devotee’s ears with his third sweetness, his
melodious voice (sausvarya). On hearing it, all the devotee’s senses turn into ears and he
faints in ecstasy as before.
Then the Lord gives him the touch of his divine lotus feet and hands, and pulls him to
his chest, thus giving him the experience of his tender touch (saukumärya). Those
devotees who are in the mood of service receive the touch of his feet on their heads,
those in the mood of friendship receive the touch of his hands in theirs; those in the
mood of parental love, the palms of his hands wiping the tears from their eyes; and those
devotees who have the attitude of romantic love receive his embrace, as he holds them to
his breast and envelops them in his arms. Thus, each devotee experiences his touch in
different ways.
Piyusha-kana Vyakhya: The Lord first reveals his unlimited physical beauty to the eyes of his
loving devotee, who is eager to see him.
kåñëa-rüpämåta-sindhu tähära taraìga-bindu,
eka bindu jagat òubäy
One drop from the waves of the ocean of Krishna’s nectarean form can drown the entire
universe. (cc 3.15.19)
When this ocean of beauty wells up before the eyes, the devotee wishes that all his senses were
eyes so that he could better behold him. Nevertheless, even though his senses are all fixed on
viewing the Lord’s beauty, they seem inadequate, and before he can drink in every feature
fully, the ecstatic sattvika bhavas like paralysis, shivering and the shedding of tears overwhelm
him and impede his vision. The result is that the devotee faints in ecstasy. In order to awaken
his devotee, the Lord approaches him and causes his wonderful bodily aroma to enter the
devotee’s nostrils—
kasturé-lipta nélotpala tära jei parimala,
tähä jini kåñëa aìga-gandha
Krishna’s bodily fragrance defeats that of a blue lotus anointed with musk. (cc 3.19.92)
When the devotee catches this fascinating sweet scent, he recovers from his swoon and all his
sense perceptions focus on his nostrils. The devotee is unable to bear the weight of this
sweetness and faints again. Then Krishna awakens him by injecting his ears with the
sweetness of his nectarean voice—
se çré mukha bhäñita amåta hoite parämåta
smita karpüra tähäte miçrita
The words that emanate from his mouth are sweeter than ambrosia, to which is added the
camphor of his smile. (cc 3.17.44)
When the devotee relishes this, all his sensual perceptions become absorbed in the ears he
faints in ecstasy for a third time. Sri Hari then gives the devotee’s skin the sweetness of his
divine touch.
kåñëa aìga suçétalaki kohibo tära bala,
 chaöäya jine koöéndu candana
Krishna’s limbs are cool—what can I say of their power? They are cooler than sandalwood
paste, cooler than a million moons! (cc 3.15.21)
When the loving devotee attains this cooling touch he returns to consciousness. Sri Hari gives
the sweet touch of his different limbs to each devotee according to their feelings towards him;
this is clear from the original text of this verse.

8.6 - Krishna’s attributes further revealed

The prema bhakta continues to faint and be given new direct experiences of Krishna’s divine
attributes through his mind and senses.

punaç ca, tenäpi tathä tathaiva caturtha-mahä-mürcchärambhe païcamaà svädhara-

sambandhi saurasyaà tadéya-rasanendriya-grähyaà preyasé-bhävavaty eva tat-käla-
prädurbhüta-tad-abhéñöäkära-rati-bhajana eva prakäçyate, nänyatra.
tataç ca pürvavad eva tathä-tathä-bhäve’pi tadätanyäs tv änanda-mürcchäyäs tv atinaiviòye
jäte tataù prabodhayitum asamartheneva bhagavatä ñañöham audäryaà vitanyate. tac ca
teñäm eva saundaryädénäà sarveñäm eva tan-nayanädi-sarvendriyeñv eva yugapad eva baläd
vitaraëam.
tadaiva bhagavad-iìgita-jïeneva premnäpy ativardhamänena satä tad-anurüpa-
tåñëätirekaà saàvardhyäpi tatra bhakte svayaà candratvam upeyuñä yugapad evänanda-
samudra-çata-laharé-vyatisaàmarda-bhara-jarjaritatvam iva tasya antaù nirmimäëena
svayam eva säkära-tan-mano’dhidaivaté-bhavateva tathä sva-çaktir vitéryate yathä
yaugapadyenaiva te te svädä nirvivädä eva bhavanti.
na caivaà manaso’nekägratvena tat-tad-äsvädasyäsändrateti väcyam. pratyuta saundarya-
sausvaryädén prati sarvendriyäëäm eva nayanébhäva-çravaëébhävädyä ekadaiva bobhüyamänä
alaukikäcintyädbhuta-camatkäram evätanvataù svädasyäti-sändra-tvam eva kurvanti.
naivästi tatra laukikänubhava-tarka-däva-davathor avakäço’pi, “acintyäù khalu ye bhävä na
täàs tarkeëa yojayed” ity ädeù.

Again, at the beginning of the fourth great swoon, the Lord shows as before his fifth
divine attribute by making the delectable taste of the nectar of his lips perceptible to the
devotee’s tongue. But this he reveals only to those who are in an amorous relation with
him, not to any other devotee.
After that, just as on the previous occasions, the devotee falls into an ecstatic swoon,
but this time it is extremely deep, so much so that the Lord even makes a pretence of
being unable to revive him. And so he reveals his sixth divine attribute, his magnanimity
(audärya). Through this quality, the Lord simultaneously distributes all five
aforementioned physical attributes simultaneously to each of the devotee’s senses.
At that precise moment, prema responds almost as if to the Lord’s bidding. It waxes by
leaps and bounds, and the devotee’s hankering for relishing the Lord’s attributes increases
proportionately. Like a moon, prema rises in the devotee’s heart where it causes hundreds
of waves in the ocean of his ecstasy to crash against each other, seemingly causing great
 inner conflict. It then installs itself in the devotee’s mind as its tutelary deity, repairing
and rebuilding his inner being; then it expands its own energy in such a way that the
devotee is able to relish all of the Lord’s transcendental attributes of form, voice,
fragrance, touch and taste simultaneously.
One should not think that because of the inability of the mind to fix on many things at
a time, the premi devotee’s relishing of the Lord’s attributes will lack in intensity. Rather,
each of the senses repeatedly takes on the ability to relish each of the Lord’s attributes at
the same time. This produces an extraordinary sense of inconceivable wonder and mystery
that leads to an extremely intense experience of Krishna’s attributes. One should not be
misled by comparing this to our material experience, for it is said that no one can
understand such inconceivable matters through the use of reason.

Piyusha-kana Vyakhya: At the onset of the devotee’s fourth swoon, the Lord shows him his
fifth sweetness, the delicious taste of his lips, making it available to the devotee’s tongue. To
his servant devotees, he gives food or betel leaf remnants, but to those who are in the spirit of
romantic love, he gives the taste of his sweetness according to the way they desire it. When
the devotee becomes overly ecstatic due to relishing this sweetness, he again faints. Seeing no
other means of reviving him, the Lord extends his sixth divine attribute, his attribute of
magnanimity, by which he makes it possible for the devotee to perceive his beauty, voice,
fragrance, tender touch, and sweet taste simultaneously through all the senses.
It is of course possible for a devotee to relish one of Krishna’s attributes at a time, but one
may wonder how it would be possible for him to appreciate all five simultaneously when he has
only one mind. The answer to this is that prema itself, on receiving a hint from the Lord,
greatly increases in the devotee, which in turn causes his thirst or eagerness to also increase
greatly. This is compared to the rising of the full moon, which creates turbulence in the ocean
and the rising of the tides. But this generates so much devotional energy that the devotee is
able to simultaneously relish the five features of the Lord’s sweetness.
One may similarly wonder how the mind, which can normally concentrate on one thing at a
time, would be able to simultaneously experience of these five divine attributes, with the result
that it would be truly able to relish none of them in depth. In fact, the Lord gives him the
devotee the capacity to relish them all simultaneously by endowing each of the devotee’s senses
with the abilities of the others through his own inconceivable energy. In other words, through
the Lord’s inconceivable potency there is no obstacle to the devotee’s simultaneously relishing
his five-fold sweetness through all of his senses. All these extraordinary matters are beyond
rational comprehension.
8.7 - The Lord’s mercy is his topmost attribute

The seventh of the Lord’s divine attributes is his compassion (käruëya), which will be described
in this and the next section.
tataç ca saundaryädénäà yävanti mädhuryäëi teñäà sämasty-enänububhüñäv apy asmin
bhakta-cätaka-caïcu-puöe jalada-bindv-ävaléva na mänti, täni vimåçya, “aho tarhi mayaitäni
saundaryädény etävanti kim-arthaà dhåtäni ?” iti teñäà sambhojanäyaiva saptamaà sarva-
çakti-kadamba-paramädhyakñäyä ägamädäv api vimalotkarñi-ëy-ädénäm añöa-dig-daleñu
vartamänänäà svarüpa-çakténäà madhya eva karëikäyäà mahäräja-cakravartinyä iva
sthitäyä hy anugrahäbhidhänatvenoktäyä bhagavato nayanäravinda eva ätmänaà
vyaïjayantyäù kåpä-çakter vilasitaà, kvacit däsädau vätsalyam iti, kvacit käruëyam iti
priyädau ceto-drava iti, kvacid anu kati nämnäbhidhéyamänam udayate. yayaiva kåpä-çaktyä
 sarva-vyäpiny api tadéyecchä-çaktiù sädhuñu sädhv evaà raïjitä paramätmärämän api mahä-
camatkåti-bhümér adhyärohayati, yayaiva bhagavato bhakta-vätsalyaà näma eka eva guëaù
samräò iva prathama-skandhe påthivyoktän svarüpa-bhütän satya-çaucädén kalyäëa-guëän
çästi.
Even so, as the premi devotee eagerly tries to relish all of Krishna’s sweet attributes in full,
he feels himself unable to do so, any more than a chatak bird can catch all the drops of rain
in his tiny beak. Seeing this, the Lord thinks, “Ah! Why do I have so much sweetness in
me?” And so, just to allow his devotee to fully partake of this sweetness, he reveals his
seventh divine attribute, his compassion (käruëya). This attribute is the expansion of his
supreme energy, his mercy (kåpä), which sits like a great queen in the whorl of a lotus
surrounded by all his other energies on the petals of that lotus, whose names like Vimala
and Utkarshini have been revealed in the Agama scriptures and elsewhere. This power of
mercy, also known as Anugraha, manifests herself first in Krishna’s eyes and then appears
in the devotees where she is given different appellations, such as protective affection
(vätsalya) or kindness (käruëya) to those who have moods like that of servitude, or as the
Lord’s heart-melting attractiveness (ceto-drava) to those in the mood of romantic love.
Through this power of mercy, the Lord’s all-pervading will (icchä-çakti) takes on colors
in the saintly devotee and elevates even those who are supremely self-satisfied to a state of
transcendental wonder. It is through this power of mercy that the Lord’s virtue known as
bhakta-vätsalya, his protective tenderness toward his devotees, is crowned emperor over
all his other attributes, which were listed by Bhumi Devi in the first canto of the Srimad
Bhagavatam.

Piyusha-kana Vyakhya: The thirst or eagerness of the loving devotee is so powerful that he
cherishes a desire to relish all the Lord’s sweetness at once. Although the thirsty chatak bird in
the scorching summer heat thinks that he will be able to drink the monsoon rains in their
entirety once they come, how could he ever do so with his tiny beak? Similarly, when the Lord
sees his loving devotee so thirsty to taste his sweetness in full, but frustrated due to only being
able to relish a small portion of it, he thinks, “If my devotee cannot relish my sweetness to his
heart’s content, then it is all in vain.” And so he extends his seventh sweetness, his compassion,
to the loving devotee.
The Agama scriptures describe Krishna’s compassionate energy (anugraha-çakti) in the
course of giving instructions on meditation on the Lord. There it is said that this potency
resides in the whorl of a lotus, whose eight petals are the seats of the Lord’s eight other
energies, such as Vimala.
vimalotkarñiëé jïänä kriyä yogeti çaktayaù
prahvé satyä tatheçänänugrahä navamé småtä
Vimala, Utkarshini, Jnana, Kriya, Yoga, Prahvi (the energy that causes endless
possibilities and capacities), Satya and Ishana—these eight energies stay on the eight
petals of this lotus, in whose whorl is the ninth energy called Anugraha, who rules like a
great empress over them. (Krama-dépikä 1.43, quoted in Hari-bhakti-viläsa 5.140)
Krishna’s anugraha or kåpä-çakti emanates from the Lord’s lotus eyes. This means that it is
showered over the devotee when he casts his merciful glance on them. In the text, Vishwanath
says it “appears in the devotees … as protective affection (vätsalya) or kindness (käruëya) to
those who have moods like that of servitude.” Moods “like that of servitude” means servitude,
friendship and parenthood. It takes a somewhat different form to those in the amorous mood,
namely his heart-melting attractiveness. This same phenomenon is also known as Krishna’s
affection, love or sweetness.
When Krishna’s willpower is piloted by this compassionate aspect, even the paragons of self-
contentment, sages like Shukadeva and Sanaka, are overcome with astonishment at his virtues
and they give up their passive self-contentment to become devotees.
Vishwanath says that the Lord’s attribute of compassion rules over all his other attributes.
These were listed in part by Bhumi Devi in the following passage of the first canto of the
Srimad Bhagavatam.
satyaà çaucaà dayä kñäntis tyägaù santoña ärjavam
çamo damas tapaù sämyaà titikñoparatiù çrutam
jïänaà viraktir aiçvaryaà çauryaà tejo balaà småtiù
svätantryaà kauçalaà käntir dhairyaà märdavam eva ca
prägalbhyaà praçrayaù çélaà saha ojo balaà bhagaù
gämbhiryaà sthairyam ästikyaà kértir mäno’nahaìkåtiù
Truthfulness, purity, compassion, forbearance, renunciation, satisfaction,
straightforwardness, mental equanimity, sense control, austerity, equality, tolerance,
indifference after gaining profit, learning, knowledge, dispassion towards sensuality,
majesty, chivalry, vigor, strength, memory, independence, expertise, beauty, patience,
soft-heartedness, boldness, humility, righteousness, skill with the mind, active senses
and knowledge-acquiring senses, enjoyment, gravity, steadiness, faith, fame, honor,
absence of pride—these thirty-nine attributes are present in the Lord in all their
fullness. (Bhag. 1.16.27-29)75
8.8 - Karunya turns even Krishna’s flaws into virtues

Characteristics that are considered flaws in others are transformed into virtues where Krishna
is concerned because of his great attribute of compassion.
mohas tandrä bhramo rukña-rasatä käma ulbaëaù
lolatä mada-mätsarye hiàsä kheda-pariçramau
asatyaà krodha äkäìkñä äçaìkä viçva-vibhramaù
viñamatvaà paräpekñä doñä añöädaçoditäù
añöädaça-mahä-doñai rahitä bhagavat-tanuù
bhagavati sarvathä niñiddhä apy ete doñä yad-anurodhena räma-kåñëädy-avatäreñu kvacit
kvacid vidyamänä eva santo bhaktair anubhüyamänä mahä-guëäyante. tataç ca sarväëy eva
tad-vitérëäni saundaryädény äsvädayituà labdhaujasi bhakte äsvädyäsvädya ca, täà
camatkåti-paramakäñöhäm adhiruhyädhiruhya ca, açruta-caraà bhagavato bhakta-vätsalyam
idam iveti manasä muhur muhur evänubhüya dravébhävam äseduñi tasmin... 76
The scriptures list eighteen flaws to which conditioned souls are subject: Delusion,
drowsiness, mistakes, exploitation, intense lust, restlessness, intoxication, envy, violence,
sorrow, fatigue, untruth, anger, hunger, doubt, universal folly, partiality and dependence

75. These verses are also found at the beginning of the discussion of Krishna’s qualities in Bhakti-rasämåta-sindhu, 2.1.33-36.

76. Grammatically, this section forms a locative absolute that is linked to the following (8.9).
 on others. Yet, though the scriptures also proclaim that these faults do not exist in the
Lord, they can sometimes be found in avatars like Rama and Krishna, where they appear
in the service of his attribute of compassion. These flaws are then experienced as great
virtues by his devotees.
The devotee who has gained the power and resilience to completely relish all these, as
well as the beauty and other attributes extended by the Lord, savors them repeatedly, to
the point that he reaches the supreme limit of wonder. There he directly experiences
over and over again the unequalled affection the Lord has for his devotees, and this
completely reduces his heart to liquid.

Piyusha-kana Vyakhya: God is the ocean of innumerable attributes, endless and eternally
faultless. Just as it is impossible for darkness to exist within the self-effulgent sun, similarly it is
impossible for even the slightest fault to exist within the Lord. Still we can see that Sri Rama
was bewildered out of separation from his wife Sita Devi, and that here and there in the
pastimes of the Original Full Personality of Godhead all these faults can be seen, with the
exception of exploitation (rukña-rasatä), which is defined as selfish attachment devoid of love,
and the kind of intense lust (käma ulbanä) that leads only to misery. Baladeva Vidyabhushan
gives examples of these flaws in his Siddhänta-ratna77:
1. The following is an example of Krishna succumbing to bewilderment (moha)
vatsän adåñövaitya puline’pi ca vatsapän
ubhäv api vane kåñëo vicikäya samantataù
When Krishna could not find the calves and their herdsboys on the riverbank, he began
to search for them all over the place. (Bhag. 10.13.16)
2-4. Krishna’s drowsiness, distress and fatigue are found in the following example:
kvacit pallava-talpeñu niyuddha-çrama-karçitaù
våkña-müläçrayaù çete gopotsaìgopabarhaëaù
At times Krishna would become fatigued from the work of wrestling with his friends and
would recline on a bed of flowers underneath a tree, placing his head on a cowherd boy’s
lap. (Bhag. 10.15.17)
5. The Lord’s fear and confusion are shown in the following verse:
täv aìghri-yugmam anukåñya sarésåpantau
ghoña-praghoña-ruciraà vraja-kardameñu
tan-näda-håñöa-manasäv anusåtya lokaà
mugdha-prabhétavad upeyatur anti mätroù
The little Krishna and Balaram would crawl through the muddy cowpens, dragging their
legs behind them. Excited by all the interesting noises people were making, they would
follow one of them, but if they saw it was made by someone they didn’t know, they became
afraid and returned quickly to their mothers. (Bhag. 10.8.22)
6. The following verse shows Krishna’s unreliability and naughtiness.
vatsän muïcan kvacid asamaye kroça-saïjäta-häsaù

77. Most of these examples are found in Sri Jiva’s commentary to brs 2.1.247-248.
 steyaà svädv atty atha dadhi-payaù kalpitaiù steya-yogaiù
markän bhokñyan vibhajati sa cen nätti bhäëòaà bhinnatti
dravyäläbhe sa-gåha-kupito yäty upakroçya tokän
The gopis told Krishna’s loving mother Yashoda: “Sometimes Krishna releases the calves
too early and when we get angry, he just smiles. He only eats the milk and curds that he
has stolen, because stolen goods taste better to him. But sometimes he does not even eat
these things himself, but distributes them to the monkeys and other animals. He breaks
our pots, and if there is nothing in them, he gets angry and leaves, but not before makes
our babies cry.” (Bhag. 10.8.29)
7. The gopis describe Krishna as being intoxicated: “With intoxicated eyes Vanamali gave
honor to his close friends.” (mada-vighürëita-locana éñan mänadaù sva-suhådäà vana-mälé,
Bhag. 10.35.24).
8. When Indra wished to commence his torrential rainshowers Krishna expressed an
inability to tolerate the good fortune of others (mätsarya) in the following way:
tatra pratividhià samyag ätma-yogena sädhaye
lokeça-mäninäà mauòhyäd dhariñye çré-madaà tamaù
I will retaliate against Indra. Through my divine powers, I will destroy the ignorant pride
these gods, who consider themselves rulers of this universe, have in their own opulence.
(Bhag. 10.25.16)
9. There are many incidents where Krishna was violent, such as when he killed Putana.
10. Krishna was not truthful when he lied to his mother about eating clay, as well as in other
cases, such as his dealings with Jarasandha.
nähaà bhakñitavän amba sarve mithyäbhiçaàsinaù
yadi satya-giras tarhi samakñaà paçya me mukham
“Mother! I did not eat clay, they’re all telling lies about me! If you don’t believe me, just look
in my mouth yourself.” (Bhag. 10.8.35)
11. It is also well known that Krishna showed anger in many of the above pastimes.
12. The following verse shows how Krishna was overcome by hunger.
täà stanya-käma äsädya mathnantéà jananéà hariù
gåhétvä dadhi-manthänaà nyañedhat prétim ävahan
Krishna was eager to drink from his mother’s breast, so he went to her while she was
churning yogurt and clasped the churning rod, interrupting her in her work. (Bhag.
10.9.4)
13. The Lord’s doubts (äçaìkä) were seen in the Bhagavatam when Lord Brahma stole the
calves and cowherds—
kväpy adåñöväntar-vipine vatsän päläàç ca viçva-vit
sarvaà vidhi-kåtaà kåñëaù sahasävajagäma ha
The universal knower Krishna could find neither calves nor herdsboys anywhere in the
forest, so he quickly assumed it was all the work of Brahma. (Bhäg 10.13.17)
Here, he showed doubt about the whereabouts of his friends and cattle, and about who could
have taken them, even though in truth he is omniscient.
 14. In the Chändogya Upanishad, Krishna desired “I will become many.” This is an instance
of universal folly or “ego inflation.”
15. Krishna shows his partiality in the Bhagavad Gita,
samo’haà sarva-bhüteñu na me dveñyo’sti na priyaù
ye bhajanti tu mäà bhaktyä mayi te teñu cäpy aham
I am equal to all living beings: I neither hate nor love anyone. Even so, I am still inclined
towards my devotees. They dwell in me and I in them. (Gita 9.29)
16. And finally, Lord shows his dependence on others when he says,
ahaà bhakta- parädhino hy asvatantra iva dvija
sädhubhir grasta-hådayo bhaktair bhakta- jana- priyaù
I am completely under the control of my devotees. I have no independence apart from
them. I live happily within their hearts. Even those who are devotees of my devotees are
very dear to me. Without them I am nothing. (Bhäg.9.4.63)
So, of the eighteen major character flaws listed above, Krishna shows sixteen of them at one
time or another. So how can it then be said that the Lord is devoid of these shortcomings? The
answer is that Krishna displays faults like delusion in order to enjoy his play, protect and
delight his devotees, and to show his love for them. They therefore arise out of his own
internal potency and contain not the slightest element of material corruption. Indeed, without
these “faults”, Krishna’s pastimes cannot reach perfection, without which he cannot be
considered the complete and original Personality of Godhead, svayaà bhagavän. In other
words, what will be taken as a great fault in the conditioned soul is a great virtue when it
appears in the Lord, and when the devotee experiences all these amazing virtues his heart
melts.

8.9 - The Lord’s blessings and

the devotee’s humble words

On giving his darshan, the Lord says the following to his devotee in a kind and gentle voice.

“are mad-bhakta-varya ! bahüni janmäni mad-arthaà därägära-dhanädikaà parityajya mat-

paricaryänurodhena çéta-väta-kñudhä-tåñëä-vyathä-mayädén bahün eva kleçän soòhavate
janävamänädén apy avagaëitavate bhikñu-caryäà gåhétavate bhavate kim api dätum
açaknuvan åëé kevalam abhüvam. särvabhaumatva-pärameñöhya-yoga-siddhy-ädikaà ca na
bhavad-anurüpam iti tat tat kathaà vitariñyämi ? nahi nahi paçubhyo rocamänaà ghäña-
tuña-buñädikaà kasmaicin manuñyäya déyate. tad aham ajito’pi bhavatädhunä jita eva varte.
na rte bhavat-sauçélya-valléà samyag-avalambanam.”
iti bhagavato väì-mädhuréà parama-snigdha-varëäà karëäva-taàsékåtya, “prabho
bhagavan ! kåpä-pärävära ! ghora-saàsära-praväha-präpita-kleça-cakra-nakra-vyüha-
carvyamäëaà mäà vilokya, käruëyodyota-drava-ceto-navanéto’khila-lokätéto bhagavan çré-
guru-rüpa-dhäré mad-anädy-avidyä-vidäri-sva-darçanena sudarçanenaiva tan nirbhidya, tad-
daàñörä-taöäd evonmocya, nija-caraëa-kamala-yugala-däsé-cikérñayä sva-mantra-varëa-véthéà
 mat-karëa-véthéà praveçya, nirvyathékåtya, muhur muhur api sva-guëa-näma-çravaëa-
kértana-smaraëädibhir mäà yad açüçudhan nija-bhaktair api saìgamitaiù sva-seväm apy
abübudhat. tad api durmedho’ham adhamatamo divasam ekam api prabhuà na paryacaraà,
kadarya-caryas tad ayaà jano daëòayitum evärhaù, pratyutaitävad darçana-mädhuréà
päyitaù.”

The Lord then says, “O best of devotees! For many births you have given up wife, children
and material well-being for my sake. You have endured so many hardships like cold, wind,
hunger, thirst, pain and disease, in order to serve me. You have disregarded so many
insults and even taken up begging to eke out a living. I do not know how to repay you and
so I remain your debtor. To offer you lordship over the world, mastery of the heavens or
mystic perfections would be an insult—how could anyone offer a human being animal
fodder like straw or grain husks? Hence, though I am Ajita, the invincible, you have won
me over. The vine of your good conduct is now my only support.”
Taking these most pleasing words and pinning them to his ears like earrings, the
devotee replies, “O Lord! O Master! O ocean of compassion! You saw how I had fallen into
the raging current of material existence where I was being being chewed to bits by swarms
of crocodile-like sufferings. This made your butter-like heart melt, so even though you are
beyond the mundane world, you assumed the form of Sri Guru. By cutting through my
timeless ignorance with the Sudarshan disc of your darshan in that form, you released me
from those crocodiles’ jaws. Desiring to make me a maidservant at your lotus feet, you
uttered the syllables of your mantra into my ears, erasing all my suffering. You purified me
by repeatedly engaging me in hearing, chanting and remembering your holy names and
attributes. You even taught me how to serve you by bestowing on me the association of
your devotees. Despite all this kindness, I am such a lowly fool that I have not served you
for even a single day. And yet, though I am so wicked that I deserve only punishment, you
have given me the sweetness of your darshan to drink.”

Piyusha-kana Vyakhya: Previously it was said that the experience of the Lord’s attributes such as
his affection for his devotees makes the loving devotee’s heart melt incessantly. The Lord is
completely subjugated by the devotee who has endured unlimited sufferings and insults by
hundreds of people in order to worship him. It is said that the Lord gives himself to anyone who
merely offers him a spoonful of water and a tulasi leaf, and still remains indebted. So when a
devotee sacrifices himself so completely, then Krishna feels unable to to repay him in any way at
all and considers himself forever his debtor.
One may here ask, “The Lord is full of all prowess, so if he wants he can easily give his
devotee lordship over the world, emancipation through identity with Brahman, or mystic
perfection—so why should he remain his devotee’s debtor?” The answer to this is that the
pure-hearted devotee only aims at Krishna’s happiness and worships him, in exchange for
which Krishna cannot give him anything but his own devotional service. Krishna thinks, “If I
give him my devotional service, I myself will also be attained.” So he can give nothing further.
Although he is Ajita, the inconquerable, he is fully subdued by his devotee. The devotee’s good
nature is Krishna’s only support. In other words he is only consoled when his devotee is happy
in serving him.
The foundation of devotion is humility; its nature is that one is never satiated by it. The
loving devotee thus naturally considers himself to be always bereft of devotion and inadequate
in the rendering of service. Hence, when the devotee drinks the nectar of the Lord’s
compassion-laced words, he thinks himself completely bereft of bhajan and remembers the
endless mercy the Lord has bestowed upon him through his appearance as Sri Guru and the
Vaishnavas. This makes him unsteady, for the contradiction between his own perceived
wickedness and the Lord’s blessing in the form of his darshan seems truly astonishing.

8.10 - The devotee continues his humble speech

The devotee continues his reflections.

“kià ca, åëé-bhaväméti çré-mukha-väëyä prabhu-vareëa viòambito ’sméti. manye’haà tat kià
karomi ? païca vä saptäñöäthavä lakña-koöayo’pi yady aparädhä bhaveyuù, tad api tän
samprati kñamayituà dhärñöyam älambeta mäm. parärdhato’py adhikäàs tän avadhärayämi.
“kià ca, te te’tiprabaläç cirantanä bhukta-bhoktavya-phalä vartantäà näma. samprati
pürvedyur eva néradena néla-nérajena néla-maëinä çrémad-aìgasya, candramasä çré-
mukhasya, nava-pallavena çré-caraëasya dyutim upamimänena mayä dagdha-sarñapärdhena
kanaka-çikhariëam iva, caëaka-kaëena cintämaëim iva, pheruëä keçariëam iva, maçakena
garutmantam iva samékurvatä durbuddhinä spañöam aparäddham evety adhunaivävagatam.
tadä tu prabhum ahaà stauméti svéyam avidvattvam api kavitvam etad iti janeñv api
prakhyäpitam. ataù parantu mad-ékñaëena kñaëena samékñita-çré-mürti-rüpeëa vaibhavena
javena tarjyamänä dhairya-rahitä gaur iva me gauù çrémat-saundarya-kalpa-vallém
upamäna-radanair düñayituà na prabhaviñyati.”
ity evaà bahu-vidhaà çaàsati tasmin, atiprasannena bhagavatä punar api preyasy-ädi-
bhävatas tasya yathä-sambhavam abhépsitaà tädätmika-tat-sva-viläsa-vilakñitaà çré-
våndävanaà kalpa-çäkhinaà mahä-yoga-péöhaà sva-preyasé-vånda-mukhyäà çré-våñabhänu-
nandinéà tat-sakhéù çré-lalitädyäs tat-kiìkarér api sva-vayasyän çré-subalädén sva-pälyamänä
naicikéç ca çré-yamunäà çré-govardhanaà bhäëòéraà ca nandéçvara-girià tatratya-janaka-
janané-bhrätå-bandhu-däsädén sarvän eva vrajaukaso rasotkarñeëa darçayitvä tat-tad-
änanda-mahä-moha-taraìginyäà taà nimagnékåtya svayaà parikareëäntardhéyate.

“But when I hear that best of masters say to me with his own tongue, ‘I have become your
debtor,’ I become bewildered and wonder what I should do. I have not committed just one
or two offenses, but hundreds and millions of them—so many that I consider it pure
arrogance to even beg forgiveness.
“I think I must have committed trillions of offenses, all of them longstanding and serious.
Even so, let’s leave aside discussing them, whether I have suffered their consequences
already or whether I am to suffer for them in the future. What troubles me now is my
foolish and offensive behavior of just the other day when I drew poetic parallels between
your limbs and a fresh raincloud, blue lotus or sapphire, or when I compared your face to the
full moon and your feet to the fresh leaves of spring. It was like comparing a golden
mountain to half a sesame seed, a chintamani gem to a chickpea, a lion to a jackal, or
Garuda to a fly. By thinking I was capable of praising you, my Lord, I gave proof of my
ignorance, and even so I brazenly announced to the world that I had written poetry in your
glorification. Now that I have seen your divine form with my own eyes, though it was for
but a fraction of a second, I understand that my cow-like poems shall never be allowed to
chew up the wish-yielding vine of your divine beauty with their tooth-like metaphors.”
 After making all these declarations, the Lord shows his great satisfaction with his
devotee by again giving him darshan of Vrindavan and his pastimes there, all in
accordance with the devotee’s particular loving relationship. Krishna shows him the
desire tree under which stands the great Yogapitha, where sits the foremost of all of his
beloved mistresses, the daughter of Vrishabhanu, along with her dear companions like
Lalita Devi and her handmaids like Rupa Manjari. Krishna then shows the devotee his
friends like Subala, the cows he takes to pasture, the Yamuna, Govardhan, the Bhandira
tree, Nandishwar Hill, his parents, brother, family, friends and household servants, and all
the rest of the residents of Vraja. Revealing all these imbued in the fullness of their
excellence, the Lord plunges his devotee into an enchanting tidal wave of bliss until he is
unable to carry the weight of the ecstasy. Then he disappears again with his entire
entourage.

Piyusha-kana Vyakhya: When the Lord declares to the loving devotee that he is indebted to
him, the devotee floats in an ocean of humility, considering it the unlimited causeless mercy of
the Lord. He feels himself to be such an offender that even praying for forgiveness is a show of
arrogance. In Bhakti-rasämåta-sindhu, Rupa Goswami calls prayers in this kind of humble
mood dainya-bodhikä:
mat-tulyo nästi päpätmä näparädhé ca kaçcana
parihäre’pi lajjä me kià brüve puruñottama
No one is as offensive and sinful as I, O Purushottama! I am ashamed even to beg for
pardon. I do not know what else to say. (brs 1.2.154)
For this reason the loving devotee does not beg the Lord’s pardon for the offenses he humbly
imagines he has committed, but prays to be given the full punishment he deserves.
In the second part of the above passage, the devotee says that he has previously described Sri
Krishna’s limbs by comparing them to a fresh monsoon cloud, a blue lotus or a blue sapphire,
and similarly compared his face to the moon, and so on. Now that he has actually seen the
Lord, however, he considers this to be another great offense, because the moon and the lotus
are just transformations of five gross material elements and can never make a suitable
comparison for Krishna’s matchless transcendental form. Srila Bilvamangala Thakur (also
known as Lilashuka) told Sri Krishna—
tat tvan-mukhaà katham ivämbuja-tulya-kakñaà
väcäm aväci nanu parvaëi parvaëéndoù
tat kià bruve kim aparaà bhuvanaika-känta-
veëu tvad-änanam anena samaà nu yat syät
How can anyone compare your face to a lotus? The moon shrinks constantly in each dark
quarter until it is no longer worthy of mention. Hence it cannot be compared to your face,
either. To what shall I compare it? There is nothing at all equal to your face, which
charms the entire universe with its flute. (Kåñëa-karëämåta, 97)
Sri Krishna then seems to reply to this in the following way:: “Lilashuka! Then why are the
poets comparing my face and my smile with the moon and the lotus and so on? Why don’t you
describe me like this as well?” To this Bilvamangala answers—
çuçrüñase çåëu yadi praëidhäna-pürvaà
pürvair apürva-kavibhir na kaöäkñitaà yat
 néräjana-krama-dhuräà bhavad-änanendor
nirvyäjam arhati ciräya çaçi-pradépaù
O Lord! If you want to hear my answer, then listen to me carefully: The great poets of
yore never even got a glimpse of your face, hence they have compared it to the lotus and
the moon, as poets are wont to do. But the fact is that the moon is only worthy to be used
as a camphor-lamp78 to worship your face, after which it can be thrown far away. (Kåñëa-
karëämåta, 98)
The loving devotee thus exclaims, “O Lord! Let me not pull you down any more by trying to
find some something to which you can be compared.” When Sri Krishna hears all these
lamentations by the premi bhakta he blesses him by showing him the matchless wealth of Sri
Vrindavan’s beauty with Sri Radharani, Lalita and the sakhis, Sri Rupa and the manjaris and
all the other associates in his most rasika pastimes of madhura rasa. Being unable to carry the
weight of this great ecstasy, the devotee faints and Sri Hari vanishes.

8.11 - The premi bhakta’s various states of mind

In the previous sections, Vishwanath described how, after seeing the premi devotee’s eagerness
and anxiety, the Lord gave him darshan of himself and his associates. Then, when the devotee
was overwhelmed with ecstasy on beholding him, the Lord vanished. In this section,
Vishwanath describes the kaleidoscope of emotions felt by loving devotee when the Lord
disappears from his view.
tataç ca kiyadbhiù kñaëair labdha-prabodhaù punar api prabhuà didåkñur locana-mudräm
unmocya, taà nävalokayann ätmänam açrubhir abhiñiïcan,
“kim ayaà svapna älokitaù? nahi nahi, çayyälasya-nayana-käluñyädy-abhävät.
kim iyaà kasyacin mäyä? nahi nahi, etädåçänandasya mäyikatväsambhavät.
kià vä, cittasyaiva bhrama-mayé käpi våttiù? nahi nahi, laya-vikñepädy-ananubhavät.
kià vä, manoratha-paripäka-präpto’yaà vastu-viçeñaù? nahi nahi, édåça-padärthasya
sémno’pi kadäpi manorathenädhiroòhum açakyatvät.
sphürti-labdho’yaà bhagavat-säkñätkäro vä? nahi nahi, samprati smaryamäëäbhyaù pürva-
pürvodbhutäbhyaù sphürtibhyo’syätivailakñaëyät.”
ity evaà vividham eva saàçayänaù. çayäna eva dhüli-dhoraëi-dhüsaräyäà dharaëau,
“yathä tathästu punar api tad-darçanaà me bhüyät” iti muhur äçäsäno’pi tad-
anupalabhamänaù khidyan, luöhan, rudan, gäträëi vraëayan, mürcchayan, prabudhyamäna,
uttiñöhan, upaviçan, abhidravan, kroçan, unmatta iva kñaëaà tüñëém äséno manéñéva, kñaëaà
lupta-nitya-kriyo bhrañöäcära iva, kñaëam asambaddhaà pralapan graha-grasta iva, kñaëaà
kasmaicid äçväsakäya nibhåtaà påcchate bhakta-janäya sva-bandhave svänubhütam arthaà
bruväëaù, kñaëaà prakåti-stha iva “sakhe bhüri-bhäga ! bhagavat-säkñätkära eväyaà
taväbhavat” iti tena yuktyä pratoñyamäëo håñyann eva, “hanta tarhi katham eva punar na
bhavati ?” iti tadaiva viñédan, “hanta kasyacin mahänubhäva-cüòämaëer mahä-bhägavatasya
käpi kåpä-vitäna-pariëatir vä, durbhägasyäpi me bhagavat-paricaryäyä ghüëäkñara-nyäyena
vä, kasmiàçcid divase kathaàcid utpannäyä niñkaitavatäyäù phalam idaà vä.

78. The word candra means both moon and camphor.

 “kià vä, vaiguëya-samudre’pi kñudre mayi bhagavad-anukampäyä nirupädhitvam eva
mürtaà prakaöébabhüva. hanta hanta ! kena vä anirvacanéya-bhägyena svayaà hasta-präpto
nidhir ajani. kena vä mahäparädhena tataç cyutam iti niçcetuà niçcetano’haà na
prabhavämi. tad-bädhä-bädhita-dhéù kva yämi ? kià vä karomi ? kam upäyam atra kam iha
vä påcchämi ? mahä-çünyam iva nirätmakam iva niùçaraëam iva däva-pluñöam iva mäà
nigilad iva tribhuvanam avaloke. lokebhyo niùsåtya tad ebhyaù kñaëaà vivikte
praëidadhäméti.”
tathä kurvan, “hä prabho ! sundara-mukhäravinda-mädhuréka-sudhä-dhärä-dhuréëa-
bhävita-väsita-nikhila-vipina-çré-vigraha-vara-parimala-vana-mäla-caöulitäli-jäla ! punar api
kñaëam api tatrabhavantaà dåçyäsam. sakåd eva ca svädita eva, svädita-tan-mädhuréko na
punar evam abhyarthayiñye,” iti vilapan luöhan çvasan mürcchann unmädyan pratidiçam eva
taà paçyan, håñyan, çliñyan, hasan, aöan, gäyan, punar apy anékñaàäëo’nutapan, rudan,
alaukika-ceñöita eväyüàñi nayan, sva-deho’py asti nästi vä nänusandadhate.
tataç ca samaye païcatäà gacchataà sva-dehaà na jänan, “mayäbhyarthitaù sa eva
karuëä-varuëälayas tathaiva pratyakñébhüya säkñät seväyäà mäà niyuïjänaù sva-bhavanaà
nayati,” iti jänan kåta-kåtyo bhakto bhavatéti.

It takes a few moments for the devotee to regain consciousness and open his eyes, anxious
to again see his Lord. When he fails to find him, he drenches his body in the tears that
freely fall from his eyes. “Was it then nothing more than a dream?” he asks himself. “But
no, how could it have been just a dream?” he says, answering his own doubt a moment
later. “My limbs are not sluggish from bed, nor are my eyes clouded with drowsiness. Could
it then have been some sorceror’s magic spell? Impossible! Would I feel this kind of joy
from a sorcerer’s spell? Could it then have been some confusing malfunction of my mind?
No, because none of the signs of mental disorder, like catatonia or mania are present. Was
it then just some product of my desires that manifested externally? I don’t think that is
possible either, for what I have just seen is beyond anyone’s power to imagine. Was it then
Krishna giving me a hallucinatory vision of himself? No, that too is impossible, for I have
had such hallucinations of Krishna before, and this was something entirely different.”
Speculating in various ways on what he has just experienced, the devotee falls to the
dust-covered ground in the hope that once again he will be able to see Krishna. When
that sight does not come again, he feels distressed and rolls about, crying and bruising
himself until he faints again. When he comes back to consciousness, he doesn’t know
whether to get up or sit back down; one moment he runs about, shouting like a madman,
the next he sits down again, composed and sage. Sometimes, he ignores all his regular
duties like one completely irresponsible, and sometimes begins spouting all kinds of
nonsense as though possessed.
When a friend comes to ask him confidentially what the trouble is, he tells him
everything he has experienced. Suddenly seeming completely self-possessed, he listens as his
confidante tells him, “My dear, most fortunate companion! You have had a direct
meeting with the Lord himself!” This makes the premi bhakta momentarily pleased,
even joyful. But then, again dismayed, he begins to ask, “Then why does it not happen
again?”
After a moment, he reflects, “Ah! I must have had Krishna’s darshan as a result of the
mercy of some highly realized great devotee. Or perhaps it came about as the result of
something I did that inadvertently bore some resemblence to devotional service. Or perhaps
there was a day when I was truly sincere for a moment, and this is the result of that flickering
 moment of sincerity. Or perhaps the causeless nature of the Lord’s compassion has taken
form and visited me, who am a tiny ocean of defects.
“But whatever the cause, I had that priceless treasure in my hands out of some
incomprehensible good fortune. But now, through some offense I have lost it, and I am
losing my mind trying to ascertain what that offense was! Where can I go to become free
of such obstacles? Is there anything I can do? Where can I find the solution? Who can I
ask? It seems to me the entire universe is empty, without a soul, without refuge, engulfed
in flames that are about to swallow me as well. I need to get away from everyone and
meditate somewhere by myself for some time.”
Once he is alone, the devotee prays, “O Lord! The streams of nectar that flow from your
beautiful lotus face intoxicate all of Vrindavan and fill it with your fragrance! The bees
are greedy for the honey that trickles from the garland of forest flowers that hangs from
your neck, and they buzz restlessly all about it. I would see you but one more time. Were I
able to relish you for just another moment, I promise to never ask you again for such a
favor.”
In this way the devotee laments, rolls around, breathes out deeply, faints, or falls into a
frenzy when he sees the Lord in every direction. Sometimes he laughs, sometimes he
embraces, sometimes he dances, sometimes he sings, sometimes he laments and weeps due
to being unable to again see the Lord. In this way he spends his days performing such
extraordinary activities without any cognizance of whether he is still in his body or not.
In due course of time, when the moment for him to leave his body arrives, the devotee is
not even aware of its passing, for he thinks, “I invited my Lord to come to me. He, who is
an ocean of mercy, became manifest to me and now he is taking me to his own abode to
engage me in his direct service.” Blessed with this consciousness, the devotee realizes the
fullest perfection of life.

Piyusha-kana Vyakhya: The Lord grants his darshan and then disappears in order to create
this panoply of feelings in the heart and mind of his loving devotee. This mad thirst for the
Lord’s direct audience is the highest pursuit of human life.
The Bhagavatam recounts the story of Narada Muni, who in his previous birth as the son of
a maidservant attained prema while still a child through the grace of a group of sages. Narada
wandered in the wilderness where the Lord gave him his darshan and then vanished.
Afterward, Narada prayed to the Lord to give him his darshan again. Instead, however, he
heard the disembodied voice of the Lord, who told him:
sakåd yad darçitaà rüpam etat kämäya te’nagha
mat-kämaù çanakaiù sädhuù sarvän muïcati håc-chayän
O sinless one! I have shown you this form of mine just once in order to increase your
desire for me. The saintly person who hankers for me is gradually freed of all sensual
desires. (Bhag. 1.6.23)
Similarly, Sri Krishna disappeared from the sight of the gopis in the Rasa lila, and after they
had undergone a seeming eternity in separation from him, he reappeared to them. Troubled by
his apparently callous behavior, the gopis indirectly challenged him by asking him a riddle.
Krishna’s answer spoke to them this same truth—
nähaà tu sakhyo bhajato’pi jantün
bhajämy améñam anuvåtti-våttaye
 yathädhano labdha-dhane vinañöe
tac-cintayänyan nibhåto na veda
O sakhis! When a poor person suddenly becomes rich, but then loses it again by some
mischance, he can think of nothing else but what he has lost. Similarly, to make a
devotee’s meditation on me uninterrupted, I sometimes do not appear to him, even if he
worships me sincerely.” (Bhag. 10.32.20)
Srila Vishwanath Chakravarti draws such a clear picture of the devotee’s anxiety after losing
the direct vision of the Lord that it seems we can understand the attraction of the Lord’s
extraordinary festive beauty. At the same time, we learn just how full of thirst and divine
madness is the devotee’s love.
In the end, the Lord brings the loving devotee to the realm of direct participation in his
divine pastimes and blesses him with the gift of his loving devotional service. Understanding
this, the devotee feels himself to have attained the ultimate blessing.

8.12 - Evidences for the last four stages

Having completed his description of the devotee who reaches the stage of divine love for God,
Vishwanath reiterates the main themes of the last four chapters of Mädhurya-kädambiné,
citing texts from the Srimad Bhagavatam that support those themes.
ädau çraddhä tataù sädhu-saìgo’tha bhajana-kriyä
tato’nartha-nivåttiù syät tato niñöhä rucis tataù
athäsaktis tato bhävas tataù premäbhyudaïcati
ity arthaù sädhu vivåtaù. ato’pi yathottara-svädu-vaiçiñöya-bhäjita-sneha-mäna-praëaya-
rägänuräga-mahä-bhäväkhyäni bhakti-kalpa-vallyä ürdhvordhva-pallava-gäméni phaläni
santi. na teñäm äsväda-sampad-auñëa-çaitya-saàmarda-sahaù sädhakasya deho bhaved iti na
teñäà tatra präkaöya-sambhava iti na täny atra vivåtäni.
kià ceha rucy-äsakti-bhäva-premasu lakñayitvä säkñäd anubhava-gocaratäà präpiteñu
tatra santy api bhüréëi pramäëäni nopanyastäni. pramäëäpekñayä hy anubhava-vartma-
päruñyä-pädakatvät. kià ca, täny apekñyäëi cet,
1. tasmiàs tadä labdha-rucer mahämate iti rucau,
2. guëeñu saktaà bandhäya rataà vä puàsi muktaye iti äsaktau,
3. priya-çravasy aìga mamäbhavad ratiù iti ratau,
4. premätibhara-nirbhinna-pulakäìgo’tinirvåtaù iti premaëi,
5. tä ye pibanty avitåño nåpa gäòha-karëais tän na spåçanty açana-tåò-bhaya-çoka-mohäù
iti rucy-anubhäve,
6. gäyan vilajjo vicared asaìgaù iti äsakty-anubhäve,
7. yathä bhrämyatyayo brahman svayam äkarña-sannidhau.
tathä me bhrämyate cetaç cakra-päëer yadåcchayä. iti rucy-anubhäve,
8. evaà-vrata ity atra hasanty atho roditi rauti gäyati iti premëo’nubhäve,
9. ähüta iva me çéghraà darçanaà yäti cetasi iti tatra sphürtau,
 10. paçyanti te me ruciräëy amba santaù iti säkñäd-darçane,
11. tair darçanéyävayavair udära-viläsa-häsekñita-väma-süktaiù iti labdha-darçanasya
svabhäve,
12. väso yathä parikåtaà madirämadändhaù iti ceñöäyäà pramäëäny anusandhäya
vicärayitavyäni.

Thus we have properly explained the two verses: “The path to prema begins with faith,
then the association of saints, engagement in devotional practices, which leads to the
eradication of bad habits. One then becomes fixed in bhajan, then develops a taste for it,
then becomes attached to the object of worship. One then attains bhava and finally
prema.”
Beyond that, there are ever juicier fruits on the wish-yielding vine of devotion, each
sweeter than the previous. They are named sneha, mana, pranaya, raga, anuraga and
mahabhava. This material body of the practitioner is incapable of tolerating the intense
heat or cold of these emotions, or the clashes between these moods when they come
together; they therefore cannot possibly be experienced in the physical body. For this
reason they have not been described here.
In the sections on ruchi, asakti, bhava and prema, since we were experiencing these
states directly, we did not quote the verses from scripture relevant to them, even though
many exist. Dependence on scriptural evidence tends to disrupt the flow of direct
experience. Nevertheless, we shall present those verses here for those who would like to
see them. They should be looked up and studied closely.79
1. The verse, “O high-minded one! Once I had gained a taste for hearing about Krishna”
(1.5.27) describes ruchi;
2. The verse, “Attached to the sense objects, it is the cause of bondage; when attached
to the Supreme Lord, it is the cause of release” (3.25.15), describes asakti.
3. The verse, “Rati for Sri Govinda, who performs fascinating sports, manifested in me”
(1.5.26), is evidence for attaining rati.
4. “Due to an outburst of love, my hairs stood on end and my heart experienced a thrill
of excessive bliss,” (1.6.18) describes prema.
5. The anubhavas of ruchi are found in the following verse: “Those who drink this
nectar intently through their ears without being able to slake their thirst to hear more will
never be touched by hunger, thirst, fear, lamentation or delusion” (4.29.40).
6. The verse, “One will then wander through the world, completely detached from both
one’s desires and from human company, shamelessly singing songs with the names of
Krishna” (11.2.39), describes the characteristics of one with asakti.
7. “O brahmin! Just as iron automatically flies to the magnet when it comes close, so
does my way of thinking and feeling become different when I come near Krishna, the
wielder of the disk” (7.5.14). This describes the characteristics of one with rati.
8. “He loudly laughs, cries, roars or sings” (11.2.40). This describes the characteristics of
one with asakti.
9. The verse, “He rapidly showed himself in my heart, as if he had been beckoned there”
(1.6.34), describes the sphürti, or transitory vision.
79. All these verses from the Bhagavata will be quoted and translated fully in the Piyusha-kana commentary below.
 10. The verse, “O Mother! All those saintly devotees who behold my various fascinating
forms” (3.25.35), describes the devotee’s direct vision of the Lord.
11. “Upon seeing the attractive forms of the Lord, with their generous playful smiles,
captivating glances and enchanting speech, the devotee’s senses and minds become
exclusively attracted” (3.25.36). This shows the devotee’s character after attaining a direct
vision of Krishna,
12. Finally, the verse, “Just as someone who is completely intoxicated with drink may
not have any awareness” (11.13.36), describes the premika devotee’s behavior.

Piyusha-kana Vyakhya: The human race is grasped by ignorance and covered by the filth of lust.
If anyone is lucky enough to attain the grace of a saint, he or she can develop faith and
commence devotional practice or bhajan. After taking shelter of a genuine guru, they will
commence with the process of hearing and chanting, become free from bad habits, and ascend to
the kingdom of prema by first developing the conditions of nishtha, ruchi, asakti and bhava. For
offenseless practitioners, however, it is not necessary to pass through all these steps to attain
prema, for they can reach it immediately by simply chanting the Holy Names. Since such
offenseless persons are very rare in this world, however, it is quite legitimate to describe these
stages as a general rule for most people.
Above prema there are again highly relishable stages of love for Krishna, which are known
as sneha, mana, pranaya, raga, anuraga and mahabhava. The material body of a devotee in
this world is unable to tolerate the transcendentally “cold” experience of meeting Sri
Krishna, the “heat” of separation from him, and the shock when all these inner feelings
collide. After attaining prema and the termination of this body at death, the devotee attains
the transcendental body of an associate of Krishna, in which he ascends to the Lord’s abode
and is able to experience the abovementioned stages according to his respective feelings of
fraternal, paternal or amorous love towards the Lord. The highest manifestation of prema,
namely mahabhava, arises there in those devotees who have taken shelter of Vraja’s mood of
romantic love, but not in any other kind of devotee.
In this book, Vishwanath has only described the stages from shraddha (faith) up to prema.
Gaudiya Vaishnavas, who have taken shelter of Sriman Mahaprabhu’s lotus feet, worship Sri
Radha in manjari bhava. Sriman Mahaprabhu’s beloved associates Rupa and Sanatan
Goswamis taught this manjari bhava by their example, hence we shall briefly acquaint the
reader with the higher stages by refering to Rupa Goswami’s Ujjvala-nélamaëi.
The first of these is sneha—
äruhya paramäà käñöhäà premä cid-dépa-dépanaù
hådayaà drävayann eña sneha ity abhidhéyate
atrodite bhavej jätu na tåptir darçanädiñu
When prema reaches its supreme limit, then it lights the flame of consciousness of the
object of love and causes the heart to melt; this is called sneha. In this state, one is never
satiated on perceiving the beloved with any of the senses. (un 14.79)
Next comes mana (mäna)—
snehas tütkåñöatäväptyä mädhuryaà mänayan navam
yo dhärayaty adäkñiëyaà sa mäna iti kértyate
When sneha attains its most excellent stage, causing a new experience of sweet relish, but
also making the lovers act capriciously, it is called mana. (un 14.96)
The next stage is called pranaya—
mäno dadhäno viçrambhaà praëayaù procyate budhaiù
When mana takes on an added element of intimate trust, it is called pranaya. (un 14.108)
The the word viçrambha means trust, or an absence of fear. The result of this intimacy is that
one considers one’s heart, mind, intelligence, body and possessions to be identical with those
of the beloved.
The next stage is called raga—
duùkham apy adhikaà citte sukhatvenaiva rajyate
yatas tu praëayotkarñät sa räga iti kértyate
When pranaya becomes very strong, one considers even the greatest suffering in love to
be happiness. This is called raga. (un 14.126)
The next stage is called anuraga—
sadänubhütam api yaù kuryän nava-navaà priyam
rägo bhavan nava-navaù so’nuräga itéryate
When raga is renewed at every moment and one experiences the beloved in an entirely
fresh way each time one sees him, this is called anuraga. (un 14.146)
The highest stage of divine love is called mahabhava. It is defined as follows:
anurägaù sva-saàvedya-daçäà präpya prakäçitaù
yävad-äçraya-våttiç ced bhäva ity abhidhéyate
When anuraga reaches the full limits of its basis, attaining the stage of self-perceptibility,
when it is manifest externally, it is called bhava. (un 14.154)
The meaning of this verse is as follows: Anuraga’s basis (äçraya) is raga (as defined above),
because it develops out of it. When it reaches the absolute limit of raga’s characteristics
(yävad-äçraya-våttiù), namely experiencing even the greatest distress as happiness due to being
imbued with love for Krishna, this is bhava. The meaning of the “stage of self-perceptibility”
(sva-saàvedya-daçä) is that it is only known to the Vraja gopis, who alone have ever reached
the absolute limit of the characteristics of raga. No other type of devotee has this mahabhava.
Indeed, it is not even attained by Rukmini, Satyabhama, or any of Krishna’s other queens. The
words “manifest externally” (prakäçita) refer to the most intense ecstatic symptoms or
sattvikas in these gopis. 80
Mahabhava has many subdivisions, as do prema, sneha, mana, pranaya, raga and anuraga.
Those seeking further information can look at chapter 14 of Ujjvala-nélamaëi, which discusses
these varieties of loving attitude.
Here in Mädhurya-kädambiné, the last four chapters described the stages of ruchi, asakti,
bhava and prema along with the way they are experienced by the devotee. Although there are
many verses in the scripture that give evidence of these states, such recourse to quoted texts
would have disrupted the devotee reader’s smooth enjoyment of these descriptions. For this
reason, Vishwanath did not want to break the flow of his inspiration by quoting supporting
material from the scriptures. Nevertheless, Vishwanath here quotes the crown jewel of the
Puranas, Srimad Bhagavatam, for the benefit of those looking for such evidence. The

80. This explanation follows Jiva Goswami’s commentary.

Bhagavatam is the essence of all the Vedanta and the spotless authority, hence he has quoted
exclusively from it.
1. The example of ruchi is found in Narada Muni’s teachings to Vyasadeva (translated here
according to the explanation given by Vishwanath in his Särärtha-darçiné commentary):
tasmiàs tadä labdha-rucer mahä-mate
priyaçravasy askhalitä matir mama
yayäham etat sad asat sva-mäyayä
paçye mayi brahmaëi kalpitaà pare
O high-minded one! Once I had gained a taste for hearing about Krishna, my mind
became unflinchingly fixed in him, whose topics are so pleasant to the ear, I gained the
spotless intelligence to understand that both my gross and subtle bodies are products of
Maya and should only be engaged in the service of Krishna, the Supreme Brahman. (Bhag.
1.5.27)
This verse shows clearly that the result of hearing discussions about Krishna from the mouths
of saints is the dissipation of the contamination of lust, a taste for bhajan, and ultimately the
heart’s becoming fixed in Sri Krishna’s devotional service.
2. The example for asakti is found in Kapila’s instructions to Devahuti:
cetaù khalv asya bandhäya muktaye cätmano matam
guëeñu saktaà bandhäya rataà vä puàsi muktaye
The mind is the cause of either bondage or release for the soul. When the mind is
attached to the sense objects it is the cause of bondage, and when attached to the
Supreme Lord, it is the cause of release. (Bhäg.3.25.15)
3. The example of rati comes again from Narada’s account of his previous life:
tatränvahaà kåñëa-kathäù pragäyatäm
anugraheëäçåëavaà manoharäù
täù çraddhayä me’nupadaà viçåëvataù
priyaçravasy aìga mamäbhavad ratiù81
O Vyasa! By the grace of those sages who were engaged in glorifying Lord Hari, I was able
to sit at their feet and listen to the sweet descriptions of Krishna’s pastimes. By constantly
hearing these topics with faith, I got rati for Sri Govinda, whose diversions are so
fascinating. (Bhag. 1.5.26)
4. The evidence for the awakening of prema again comes from the same account. Narada
says to Vyasa,
premätibhara-nirbhinna-pulakäìgo’tinirvåtaù
änanda-samplave léno näpaçyam ubhayaà mune
O Sage! Due to an outburst of love, my hairs stood on end and my heart experienced a
thrill of excessive bliss and peace. Immersed in a flood of ecstasy, I lost awareness both of
myself and of my vision of the Lord. (Bhag. 1.6.18)

81. Only Vishwanath seems to read ratiù here. Everyone else has ruciù.
 5. The next set of examples is meant to show the anubhavas (anubhävas), or activities
symptomatic of a devotee who has attained these stages from ruchi up to prema. Vishwanath
begins with the anubhavas of ruchi, citing this text spoken by Narada to King Prachinabarhi:
tasmin mahan-mukharitä madhubhic-
caritra-péyüña-çeña-saritaù paritaù sravanti
tä ye pibanty avitåño nåpa gäòha-karëais
tän na spåçanty açana-tåò-bhaya-çoka-mohäù
O King! In that assembly, the nectarean discussion of Lord Madhusudana’s pastimes
flowed from the mouths of the great saints like a great river flooding in every direction.
Those who drink intently of this nectar through their ears without their thirst to hear
more being slaked will never be touched by hunger, thirst, fear, lamentation or delusion.
(Bhag. 4.29.40)
The characteristics of someone in whom ruchi has awakened are described here: when one has
a taste for hearing the topics of Sri Hari, one never tires of hearing more; it is as if the ears
have an unquenchable thirst for hearing more and more.
6. The following verse from the Eleventh Canto describes the anubhavas of asakti—
çåëvan subhadräëi rathäìga-päëer
janmäni karmäëi ca yäni loke
gétäni nämäni tad-arthakäni
gäyan vilajjo vicared asaìgaù
After hearing of Krishna’s auspicious birth and deeds in the world, one should then
wander through the world completely detached from both one’s desires and human
company, shamelessly singing songs that recall the names and pastimes of the Lord. (Bhag.
11.2.39)
The word loke (“in the world”) in the above verse is explained by Jiva to mean that Krishna’s
pastimes are celebrated in the scriptures and local traditions, while Vishwanath says it means
they are spoken in different languages according to the particular country. In either case, the
symptoms of asakti are such that the devotee becomes so attached to Sri Krishna that he is no
longer dependent on or attached to matters such as public opinion, which would easily distract
another person from his devotional commitments.
7. The characteristics of one who has attained rati are described by Prahlada, who told his
teachers,
yathä bhrämyaty ayo brahman svayam äkarña-sannidhau
tathä me bhidyate cetaç cakra-päëer yadåcchayä
O brahmin! Just as iron filings automatically fly to the magnet when it comes close, so
does my way of thinking and feeling become different when I come near Krishna, the
wielder of the disk. (Bhag. 7.5.14)
The stage of rati, the first manifestation of real love for Krishna, is a self-manifest feature of
his hladini shakti. When it appears within the heart of the sadhaka, the sadhaka becomes
greedy for the flavors of his sweetness, and is automatically drawn toward them, like an iron
filing to a magnet.
8. The characteristics of someone who has attained prema are described in the Eleventh
Canto by the sage Prabuddha to King Nimi,
 evaà-vrataù sva-priya-näma-kértyä
jätänurägo druta-citta uccaiù
hasaty atho roditi rauti gäyaty
unmäda-van nåtyati loka-bähyaù
When a person is thus fixed in his vow and as a result of chanting his prefered names of
Krishna has come to the stage of great loving attachment for him, his mind and heart melt
and he loudly laughs, cries, roars or sings, even dancing like a madman without a care for
what anyone thinks. (Bhag. 11.2.40)
9. Narada describes the sphurtis or transitory visions of the Lord in the following verse,
pragäyataù sva-véryäëi tértha-pädaù priya-çraväù
ähüta iva me çéghraà darçanaà yäti cetasi
When Sri Krishna, from whose lotus feet all the holy places emanate and who is of
spotless renown, heard me sing his glories, he rapidly showed himself in my heart, as if he
had been beckoned there. (Bhag. 1.6.34)
10. The next example is one of the sadhaka’s direct or true vision of the Lord. Sri Kapiladeva
tells his mother Devahuti,
paçyanti te me ruciräëy amba santaù
prasanna-vakträruëa-locanäni
rüpäëi divyäni vara-pradäni
säkaà väcaà spåhaëéyäà vadanti
O Mother! All those saintly devotees who behold my various fascinating forms with their
satisfied countenance and gentle eyes, bestowing blessings, also speak to me, expressing all
the hopes they have in their hearts. (Bhäg.3.25.35)
11. In the following verse, Kapila describes the nature of devotees who have already attained
the vision of the Lord,
tair darçanéyävayavair udära-
viläsa-häsekñita-väma-süktaiù
håtätmano håta-präëäàç ca bhaktir
anicchato me gatim aëvéà prayuìkte
O Mother! Upon seeing the attractive forms of the Lord, with their generous playful
smiles, captivating glances and enchanting speech, the devotee’s senses and mind become
attracted to them, to the exclusion of everything else. Even if they are unwilling to accept
her boons, Bhakti herself will bestow liberation on them. (Bhäg.3.25.36)
When the devotee directly experiences Krishna’s form and attributes, he becomes so
enchanted and absorbed that he ends up desiring nothing at all from him. In spite of this,
Devotion personified grants him a place as the Lord’s direct associate, engaging him in the
blissful service of the Lord in the Supreme Abode, for such is her nature. This is how the
commentaries explain liberation (gatim aëvém) in the above verse.
12. The characteristic behavior of a devotee who has attained a direct meeting with the
Lord is described in the Bhagavatam as follows,
dehaà ca naçvaram avasthitam utthitaà vä
 siddho na paçyati yato’dhyagamat svarüpam
daiväd apetam atha daiva-vaçäd upetaà
väso yathä parikåtaà madirä-madändhaù
Just as someone who is completely intoxicated with drink may not have any awareness
that a thief is stealing his garments, or that someone is dressing him, the perfected being
similarly has no awareness of whether this perishable body is sitting or standing, for he has
attained his true spiritual identity. (Bhag. 11.13.36)
The heart and mind of a loving devotee who has attained the vision of the Lord remains
immersed in the ocean of his sweetness without becoming even slightly involved in externals.

8.13 - Summary and Conclusion

atredaà tattvaà – ahaìkärasya dve våtté ahantä mamatä ca iti. tayor jïänena layo mokñaù.
deha-gehädi-viñayatve bandhaù. “ahaà prabhor janaù sevako’smi, sevyo me prabhur bhagavän
saparikara eva rüpa-guëa-mädhuré-mahodadhiù” iti pärñada-rüpa-vigraha-bhagavad-
vigrahädi-viñayatve premä. sa hi bandha-mokñäbhyäà vilakñaëa eva puruñärtha-cüòämaëir
ity ucyate.
tatra kramaù. ahantä-mamatayor vyavahärikyäm eva våttäv ati-sändräyäà satyäà
saàsära eva. “ahaà vaiñëavo bhüyäsaà, prabhur me bhagavän sevyo bhavatu” iti
yädåcchikyäà çraddhä-kaëikäyäà satyäà tad-våtteù päramärthikatva-gandhe bhaktäv
adhikäraù.
tataù sädhu-saìge sati päramärthikatva-gandhasya sändratvaà, vyavahäre ätyantiké.
tato bhajana-kriyäyäm aniñöhitäyäà satyäà tayoù paramärthe vastuny eka-deça-vyäpiné
våttiù, vyavahäre pürëaiva.
tasyäà niñöhitäyäà paramärthe bahula-deça-vyäpiné, vyavahäre präyiky eva.
rucäv utpannäyäà paramärthe präyiky eva våttir, vyavahäre tu bahu-deça-vyäpiné.
äsaktau jätäyäà paramärthe pürëä, vyavahäre tu gandha-mätré.
bhäve tu paramärtha evätyantiké våttir, vyavahäre tu bädhitänuvåtti-nyäyenäbhäsa-mayé.
premaëi tayor ahantä-mamatayor våttiù paramärthe param-ätyantiké, vyavahäre tu
naikäpéti.
evaà ca bhajana-kriyäyäm bhagavad-dhyänaà värtäntara-gandhi kñaëikam eva.
niñöhäyäà tad-dhyäne värtäntaräbhäsaù. rucau värtäntara-rahitam eva tad-dhyänaà bahula-
käla-vyäpé. äsaktau tad-dhyänam atisändram. bhäve dhyäna-mätram eva bhagavataù
sphürtiù. premaëi sphürter vailakñaëyaà tad-darçanaà ceti.

This then is a summary of what has been stated in this book. Material ego has two aspects:
“I” (one’s sense of self) and “mine” (one’s sense of relationship). The destruction of these
two aspects of ego through spiritual knowledge is called liberation. Their absorption in
body, the family and possessions is called bondage. When one thinks, “I belong to the
Lord, I am his servant. The Lord with his associates, his form and qualities, is an ocean of
transcendental sweetness. He is my worshipable person and the object of my service”; in
other words, when one identifies one’s self (ahaà) as an associate of the Lord and
considers his only relation to be with the Lord (mama), this is called prema. Prema is thus
 quite different from both bondage and liberation, and has been given the title, “the crown
jewel of all human pursuits” (puruñärtha-cüòämaëi).
The course of this development is as follows: When one’s sense of “I” and “mine” are
still fully absorbed in mundane affairs, this is called samsara. When by some good fortune
one gets a drop of faith and starts to think, “Let me become a Vaishnava and serve the
Lord,” this brings a whiff of spirituality to his sense of “I” and “mine” and makes him
eligible for devotion. Through associating with saints, this whiff of spirituality becomes
more substantial, but the absorption of ego in mundane affairs still remains unchecked.
When the devotee commences his unstable engagement in bhajan, his ego is partially
absorbed in spiritual matters, while its absorption in the mundane still remains maximal.
When one becomes fixed in bhajan (nishtha), the ego’s involvement with devotional life
becomes more pervasive, even though mundane involvements still remain dominant.
The balance is tipped when one comes to the stage of ruchi, and the ego is more
absorbed in spirituality, though its involvement in the mundane remains pervasive. When
asakti arises, the ego’s absorption in spiritual matters becomes dominant, and its mundane
involvement restricted to a mere trace. With the coming of bhava, the ego is fully
absorbed in spiritual identity and a sense of relationship to Krishna. These two aspects of
the ego have so reduced their identification with the world that they are reduced to a
mere shadow, like a dream just dreamt. When prema is born, self-identification and
possessiveness are so completely identified with the spiritual realm that they have entirely
lost any contact with the mundane.
By the same token, when bhajana kriya commences, one’s meditation on the Lord is
fleeting and mixed with other objects. When nishtha comes to being, the mind is only
affected by a shadow of thoughts unrelated to Krishna. When ruchi awakens, the
devotee’s meditation is devoid of ulterior subjects and lasts for long periods. In the stage of
asakti this meditation is very deep. In bhava, the Lord appears in visions the moment one
begins his meditation. In prema these visions become detailed and one has a true
encounter with the Lord.

Piyusha-kana Vyakhya: The Vedänta-sütra states unequivocally that the soul is the actor
(2.3.31, kartä çästrärthavattvät). The scriptures say that the individual soul is acting and not
the qualities of Maya. The acting spirit soul is simply being prompted in certain directions by
these qualities. The jiva has free will, which is the meaning of being a jiva. Because of its basic
independence the individual soul can act as it wishes, and as such it has to suffer reactions to
its activities—sva-karma-phala-bhuk pumän. Since the spirit soul is the agent of its own
actions and enjoys the results of his actions, then it surely has ahankar or ego. This ego has
two aspects—identity (“I am”) and relatedness (“I have”). The spirit soul, which has forgotten
its intrinsic position and which is under the influence of a mundane illusion, establishes its “I-
ness” in the gross material body, which is made by Maya and which it has attained as a result
of its fruitive activities, and its “my-ness” in wife, children, wealth and property. Such is the
conditioned state of the spirit soul. Since beginningless time, the individual soul has taken this
egocentric conditioning along with it, forgetting its innate position and wandering through
8,400,000 species of life according to the results of its fruitive actions.
The saints and the scriptures advise that the illusion-bound individual soul give up its
identification with gross matter through the practice of sadhana and gradually develop a
transcendental ego. The two aspects of ego are burnt in the fire of spiritual wisdom by the
jnanis, resulting in their liberation. However, the individual soul is an eternal servant of
Krishna, and so ego is an innate aspect of its being. Therefore, the greatest good fortune for a
jiva freed from illusion is to be blessed with the service of Sri Hari. Since the jnanis undertake
to destroy the individual soul in their yearning for spiritual bliss, a person who really wants his
own benefit covets hell rather than liberation—naraka väïchaye tabu säyujya nä loy (cc
2.6.268).
Through bhajan, devotees gradually turn the two aspects of ego towards the Supreme
Person. When the “I am” has been completely transformed into “I am Sri Hari’s servant,” and
the “I have” has turned into “Sri Hari is mine,” then that is called prema. This prema is the
fifth goal of human life, its ultimate achievement. Through the practice of bhajan, an
individual’s self-identification and sense of relationship are gradually detached from their
connection to the mundane and established in the spiritual. Accordingly, one’s meditation on
the Lord gradually ripens and reaches its perfection with the attainment of prema. This is the
process Vishwanath has described in the above paragraph.

8.14 - Concluding Mangalacharan

mädhurya-väridheù kåñëa-caitanyäd uddhåtaiù rasaiù
iyaà dhinotu mädhurya-mayé kädambiné jagat
May the waters of this Mädhurya-kädambiné, or cloud bank of sweetness, which have been
drawn from Sri Krishna Chaitanya, the ocean of sweetness, bring joy to the world.

Piyusha-kana Vyakhya: The Original Personality of Godhead Vrajendranandan Sri Krishna is

the embodiment of all transcendental flavors. Nevertheless, he assumed Srimati Radharani’s
feelings and complexion and became Gaura in order to fulfill a desire to relish three aspects of
her love in a way that he had been unable to experience in his Vraja pastimes. The meeting
between the ocean of rasa, Krishna, and the ocean of prema, Radha, is the ocean of sweetness,
Sri Gaurasundara, in whom the high waves of sweet rasa well up perpetually. The topics
described in Vishwanath’s Mädhurya-kädambiné can be confirmed through realized experience
of Lord Gaurasundara’s sweet pastimes. A devotee who studies this book will easily become
free from obstacles to bhajan such as the desires for profit, adoration and distinction, and all
his offenses will cease by Sriman Mahaprabhu’s grace. Thus he will achieve prema and be ever
blessed in relishing the beauty of the Lord. There can no doubt whatsoever about this.
To conclude, Vishwanath offers a blessing to all humankind: By the grace of Sri
Gaurasundara, may this whole world, which is constantly being scorched by the fire of the
threefold material miseries, be cooled and soothed by the shower of nectar emanating from
this amazing cloud bank of sweetness, which has arisen from the ocean of his pastimes.