Eastern Ocean

Third Wave
Bhava-Bhakti
Chapters 17 & 18
 Chapter Seventeen
Ecstatic Love
BRS 1.3.1 - 24

Chapter Seventeen begins Srila Prabhupada's summary study of Bhakti-rasamrta-sindhu's

Third Wave, dealing with bhava-bhakti.

As mentioned in Chapter Two, the purpose of sadhana-bhakti is to awaken bhava. Thus

Srila Prabhupada explains, “...in the previous chapters the symptoms of devotional
service were explained along with instructions as to how we may execute devotional
service with our present senses and gradually rise to the platform of ecstasy in
spontaneous love (pg 131).”
Clearly, bhava is the goal (sadhya) of our devotional practice (sadhana). Srila
Prabhupada says, “Within the stage of the regulative principles of devotional service
there are two divisions, namely executive and effective. The effective portion of
devotional service is called bhava, or ecstasy (pg 131).”
Sadhana is "executive" because it involves execution of devotional practice.
Bhava is "effective" because it is the effect of practice.
Srila Prabhupada says that both sadhana and bhava are "within the stage of the
regulative principles of devotional service." The phrase regulative principles of
devotional service is a translation of cestarupa, not vaidhi-sadhana. The next paragraph
will explain this.
There are two divisions of
Uttama-Bhakti pure devotional service: (1)
cestarupa — devotional service
ceñöärüpä bhävarüpä executed with one's endeavors,
by endeavors by emotions and (2) bhavarupa — devotional
service executed with one's
sädhana sädhya emotions.
endeavors which endeavors which are
cause bhäva the effect of bhäva

"Within the stage of the regulative principles of devotional service there are two
divisions, namely executive and effective." This indicates that there are two subdivisions
of cestarupa: (1) "executive" — endeavors that cause bhava, and (2) "effective" —
endeavors that result from bhava. 1

1 Endeavors that cause bhäva (ceñöärüpä, sädhana) are hearing, chanting, worshipping, etc. Endeavors
that result from bhäva (ceñöärüpä, sädhya) are anubhäva, and will be extensively described in
Chapter Twenty (see page Error: Reference source not found in this book). In brief, anubhäva is an
endeavor that results from stimulation of one's affection for Kåñna. For example, when a friend's love
is stimulated, the anubhäva may be that he endeavors to play with Kåñna.
 Definition and Characteristics of Bhava-Bhakti
Srila Rupa Gosvami defines bhava-bhakti as follows (see NOD 131, paragraph 1):

suddha-sattva-visesatma
prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
krd asau bhava ucyate

suddha-sattva — by unadulterated goodness; visesa — distinguished; atma — whose

nature; prema — of love of Godhead; surya — like the sun; amsu — a ray; samya-
bhak — which is similar to; rucibhih — by different tastes; citta — of the heart;
masrnya — softness; krt — which causes; asau — that softness; bhavah — emotion;
ucyate — is called.

When devotional service is situated on the transcendental platform of pure

goodness, it is like a ray of the sunlight of love for Krsna. At such a time, devotional
service causes the heart to be softened by various tastes, and it is called bhava
[emotion]. (Cc. Mad 23.5)

Primary Characteristic
The primary characteristic of bhava is suddha-sattva-visesatma; it is the stage wherein
suddha-sattva enters the devotee's heart. Suddha-sattva is not the material mode of
goodness, but the Lord's internal potency — whose function is to revive the living
entity's dormant love for Krsna.
A dormant seed cannot grow without being touched by the sun's energy of heat
and light. Similarly, love of Godhead (prema) is like a seed lying dormant in the heart of
every living entity. It cannot grow without the touch of the Lord's own devotional
energy, suddha-sattva.
When a person eagerly wants to serve the Lord, the suddha-sattva potency may
enter his heart through the mercy of a pure devotee. When suddha-sattva touches the
heart, it energizes the seed of prema and causes it to sprout (ankura). Consequently, Srila
Rupa Gosvami describes bhava as premankura ("the first sprout of prema").
Bhava is prema, but in a preliminary, budding state. This is also indicated by the
term prema-suryamsu — "a ray of the sun of prema." Bhava is the sun-ray. Prema is the
sun itself. The sun and the sun-rays are qualitatively non-different, but there is a
distinction in quantitative intensity. Bhava is the onset of prema, as dawn is the onset of
day. When the first rays of dawn appear, one can be sure that the full light of the sun will
soon rise. Similarly, when one achieves bhava the full light of prema will manifest very
quickly.
 How Suddha-Sattva Descends
According to Srila Rupa Gosvami, suddha-sattva is composed of the samvit and hladini
potencies of the Lord. Samvit is the cognitive or knowledge-giving potency. Hladini is
the devotional potency.
Samvit-sakti, the Lord's own cognitive potency, descends into the heart and
empowers one to perceive and know Krsna. The Lord's devotional potency (hladini-
sakti) also descends into the devotee's heart, empowering one to fully manifest blissful
love of Godhead. When the divine potencies of cognition and affection (samvit and
hladini) combine in the heart, one can begin to fully relish Krsna as the supreme object
of love. This is bhava-bhakti — the awakening of love of Godhead. 2

Secondary Characteristics
The secondary characteristics of bhava are: (1) it softens the heart, and (2) it gives rise to
various tastes.

Softening of the Heart

A soft heart is one easily moved or changed by emotion. The Srimad-Bhagavatam
(2.3.24) describes this, “Certainly that heart is steel-framed which, in spite of chanting
the holy name with concentration, does not change when ecstasy takes place and tears fill
the eyes and hairs stand on end.”
Srila Prabhupada explains, “In this connection there is a statement in the Tantras
that ecstasy is the first symptom of pure love for the Personality of Godhead, and in that
state one is sometimes found shedding tears or shivering (pg 131).”
In this quote, Srila Prabhupada first defines the primary characteristic of bhava
by saying that ecstasy (bhava) is the first symptom of pure love of Godhead (prema). He
then defines its secondary characteristic by saying that one's heart softens to such an
extent that he is often found to be visibly moved by emotions.
In brief, the characteristic of a devotee on the platform of bhava is that his heart
is very easily moved by Krsna conscious stimulation.

Giving Rise to Various Tastes

There are three kinds of "tastes" or devotional desires that blossom when one achieves
the stage of bhava: (1) prapti-abhilasa — desire to achieve Krsna, (2) anukulya-abhilasa
— desire to please Krsna with various services, (3) sauharda-abhilasa — desire to be
close at heart with Krsna. 3

2 The combination of saàvit and hlädiné is called çuddha-sattva. When one is in contact with çuddha-
sattva, one simultaneously feels nourishment (puñti) and satisfaction (tuñti). The saàvit potency
nourishes one by cognition of Kåñna, and the hlädiné potency satisfies one by devotion for Kåñna.
3 This information comes from Jéva Gosvämé's commentary on BRS 1.3.1.
 Nature of Bhava
When bhava appears, it permeates one's consciousness to such an extent that it appears to
become one with the mind — just as an iron rod placed in fire eventually becomes
permeated by the qualities of fire to such an extent that they appear to become one. This
condition is called tad-atmaka.
Srila Prabhupada describes this state as samadhi, “After the outward appearance
of these ecstatic symptoms, they stay within the mind, and continuation of the ecstasy is
called samadhi (pg 131 - 132).”
Bhava is relishable by nature, and it also causes one to taste and realize the sweet
pastimes of the Lord. Srila Prabhupada thus states, “This stage of appreciation becomes
the cause of future exchanges of loving affairs with the Lord (pg 132).”

Achieving Bhava
According to Srila Rupa Gosvami, there are two ways to achieve bhava: (1) by ardent
spiritual practice, and (2) by the special mercy of Krsna or His devotee. “Elevation to this
stage of ecstasy can be possible in two ways. One way is by constant association with
pure devotees. The other way is by the special mercy of Krsna or by the mercy of a pure
devotee of Krsna (pg 132).”
Srila Prabhupada uses the term "association with pure devotees" synonymously
with "executing the practices of devotional service." A pure devotee has no business
other than hearing and chanting about Krsna. Therefore, associating with a pure devotee
automatically implies practicing devotional service.
Srila Prabhupada states, “It is essential, therefore, that one constantly associate
with pure devotees who are engaged morning and evening in chanting the Hare Krsna
mantra. In this way one will get the chance to purify his heart and develop this ecstatic
pure love for Krsna (pg 133).”

Bhava Achieved By Practice (Sadhana)

Bhava achieved by practice has two further
Bhäva
subdivisions: (1) bhava attained through vaidhi-
by Practice by Mercy sadhana, and (2) bhava attained through
raganuga-sadhana.
by Vaidhi by Rägänugä
By Vaidhi-Sadhana
Narada Muni's life story is an example of someone who achieves bhava by way of
vaidhi-sadhana. Narada's service to the Bhaktivedantas may be considered vaidhi
because it was motivated not by his specific attraction to Krsna, but by obligation to the
injunction of sastra. Serving these great souls, he got the opportunity to regularly hear
krsna-katha from their lips, and by this regulated hearing he achieved the level of bhava.
 Again it is apparent that vaidhi-bhakti is not something to be made light of. We
find that vaidhi-bhakti also leads to a type of bhava, and even the most exalted Narada
Muni practices it.
The example of Narada Muni confirms that bhava is a precursor to prema. Srila
Prabhupada explains, “This ecstatic love is prior to pure love of Krsna, because in the
next verse Narada confirms that by the gradual process of hearing from the great sages he
developed love of Godhead (pg 132).”

To further support that one can achieve bhava by repeatedly listening to the discourses of
pure devotees, Srila Rupa Gosvami quotes Lord Kapiladeva. Srila Prabhupada sums up
the essence of this quote, “...when a realized soul who is engaged in the service of the
Lord is speaking, he has the potency to inject spiritual life within the audience. One
should, therefore, seek the association of such pure, unalloyed devotees, and by such
association and service a neophyte devotee will certainly develop attachment, love and
devotion for the Supreme Personality of Godhead (pg 133).” 4

By Raganuga-Sadhana
The quote from Padma Purana is an example of bhava attained through raganuga-
sadhana. In this story, a lady named Candrakanti saw the Deity of Krsna, which aroused
her desire to dance with Krsna throughout the night. Her dancing is an example of
raganuga-sadhana-bhakti because she desired to develop the sentiments of the
ragatmikas, namely the gopis of Vraja.
By this raganuga-sadhana she achieved bhava, evidenced by the fact that she
remained dancing all night, without wasting a moment on rest. This reluctance to waste
time is a symptom of bhava known as avyartha-kalatvam.

By Mercy
Achieving bhava solely by mercy is not common. Srila Prabhupada says that one who
expects to achieve bhava by mercy alone is like one who expects to complete college not
by studying hard, but by getting an honorary degree.
There are three ways of receiving Krsna's
Bhäva mercy: (1) vacika — by a verbal blessing, (2)
darsana-dana — blessing by appearing in
by Practice by Mercy person to the devotee, and (3) harda — by a
heartfelt, unspoken blessing. Srila Prabhupada
Words Glances Good wishes
4 (SB 3.25.25) The last line of this verse ("çraddhä ratir bhaktir anukramiñyati") proves that a vaidhi-
sädhaka may achieve çraddha (which develops up to äsakti, "attachment."), then rati (rati is
synonymous with bhäva), and finally, bhakti (bhakti is analogous to prema).
Çréla Prabhupäda indicates this, “...and by such association and service a neophyte devotee
[vaidhi-sädhaka] will certainly develop attachment [çraddha-äsakti], love [bhäva] and devotion
[prema] for the Supreme Personality of Godhead (pg 133).”
See BRS 1.3.12, com: Mukunda Däsa; and BRS 1.3.13.
translates these as: “simply by speaking, simply by glancing and simply by good wishes
(pg 133).”

Vacika — Verbal Blessing

Naradiya Purana illustrates a devotee achieving mercy through a verbal blessing. Krsna
blesses Narada to achieve bhava-bhakti (devotional service full of transcendental bliss):
“O best of the brahmanas [Narada], I wish that you may develop unalloyed devotional
service to Me, which is full of transcendental bliss and all auspiciousness (pg 133).”

Darsana-Dana — Blessing by Personal Appearance

Skanda Purana illustrates a devotee achieving mercy through the Lord's personal
appearance: “When the inhabitants of the Jangala Province saw the Personality of
Godhead, Krsna, they were so stricken with feeling that they could not withdraw their
glance from Him (pg 134).”
The Inhabitants of Jangala were not qualified to see the Lord, but out of His
causeless mercy He gave them His darsan. When they glanced upon Him they became
stricken with feeling (bhava) and could not look away from the Lord for a moment.

Harda — Heartfelt Blessings

Krsna or His devotee may bestow heartfelt blessings. Suka-samhita illustrates heartfelt
blessings from Krsna. While still within the womb of his mother, Sukadeva Gosvami
achieved bhava. Since he had not yet come out of the womb to see or hear the Lord, one
can surmise that he attained this perfection by the Lord's heartfelt blessings.
Chapter 17 finishes with two examples of achieving bhava by the heartfelt good
wishes of a devotee. The first example is Prahlada Maharaja, who received the good
wishes of Narada while within the womb of his mother. The second example is Mrgrari
the Hunter, who became an exalted devotee simply by the good wishes of Narada Muni.

The Southern Division of Bhakti-rasamrta-sindhu (Chapters 20-34 of Nectar of

Devotion) gives a more detailed analysis of the transcendental symptoms of bhava. Srila
Prabhupada therefore states, “This ecstatic love for Krsna can be divided into five
divisions, which will be described by Srila Rupa Gosvami later on (pg 134).”
 Chapter Eighteen
Character of One in Ecstatic Love
BRS 1.3.25 - 61

Chapter Eighteen continues Srila Rupa Gosvami's description of bhava-bhakti.

Symptoms of Bhava
One characteristic of bhava is citta-masrnya — a soft heart, sensitive to Krsna conscious emotions.
Various emotional reactions like crying, shivering, faltering of the voice, etc. symptomize such
softness of disposition. 5

Any actor or actress can imitate tears, shivering, etc. — it does not mean they have bhava-
bhakti. Furthermore, sometimes a devotee who really does have bhava may purposely conceal these
emotional symptoms and remain undetected. Therefore, external symptoms are not sufficient
evidence to ascertain that a devotee has achieved bhava-bhakti.
In Srimad-Bhagavatam (2.3.24), Srila Prabhupada explains, “Srila Visvanatha Cakravarti
Thakura has very critically discussed all these bhava displays in connection with some
unscrupulous neophyte's imitating the above symptoms for cheap adoration. Not only Visvanatha
Cakravarti but also Srila Rupa Gosvami treats them very critically. Sometimes all the above eight
symptoms of ecstasy are imitated by mundane devotees... Therefore real, steady bhava is definitely
displayed in the mater of cessation of material desires (ksanti), utilization of every moment in the
transcendental loving service of the Lord (avyartha-kalatvam), eagerness for glorifying the Lord
constantly (nama-gane sada ruci), attraction for living in the land of the Lord (pritis tad-vasanti
sthale), complete detachment from material happiness (virakti), and pridelessness (mana-sunyata).
One who has developed all these transcendental qualities is really possessed of the bhava stage, as
distinguished from the stone hearted imitator or mundane devotee.” 6

Nine Reliable Symptoms

Srila Rupa Gosvami gives a list of nine character traits possessed by a genuine bhava-bhakta. A
person can neither imitate nor conceal these nine symptoms, and thus they are excellent standards
for ascertaining the achievement of bhava.

1. Avyartha-kalatvam — Utilization of time. Constant engagement in devotional service, twenty-

four hours a day.
2. Ksanti — Perseverance. To remain tolerant and patient, even amid great disturbance.
3. Virakti — Detachment. Complete indifference to objects of sense gratification. 7

4. Mana-sunyata — Pridelessness. One feels humble, even though he is extremely elevated.

5. Asa-bandha — Hope against hope. Firm faith that Krsna will deliver one to the highest
perfection, even though one feels low and utterly unqualified to achieve it on his own. 8

5 Chapter Twenty-Eight will fully describe these emotional reactions.

6 The reader is encouraged to read Çrémad-Bhägavatam 2.3.24 in its entirety.
7 There are two types of detachment: vairägya and virakti. Before one achieves the stage of bhäva, he may be able
to manifest vairägya; he can keep himself forcibly separated from the objects of sense gratification, and thus
control his senses. At the stage of bhäva, however, one manifests a superior type of detachment. This superior
detachment is virakti, wherein one completely looses all taste for the objects of the senses. Thus his senses remain
entirely controlled, even if he is directly in the midst of sense objects.
6. Samutkantha — Intense eagerness for achieving pure loving service.
7. Nama-gane sada ruci — Constant attraction to chanting Hare Krsna.
8. Asaktis tad-gunakhyane — Addiction to glorifying Krsna's qualities.
9. Pritis tad-vasati sthale — Love for living in the Lord's Dhama.

After listing the nine characteristics, Srila Rupa Gosvami separately defines and illustrates each one
with sastric examples. (See Nectar of Devotion pages 135 - 139).

Ecstatic Symptoms in Neophyte or Non-Devotees

Sometimes non-devotees may seem to exhibit signs of ecstasy. This is simply an external display of
mundane emotion. Genuine ecstatic symptoms are the private domain of advanced devotees with
strong and exclusive attachment for Krsna. They can never appear in people attached to sense
gratification or liberation. “It is said by Rupa Gosvami that the attachment exhibited by pure
devotees for Krsna cannot possibly be perfected in the hearts of fruitive workers or mental
speculators (pg 139)."
Even those who arduously execute sadhana-bhakti may not attain bhava, so what to speak
of a non-devotee? Srila Prabhupada says, "This attachment is very confidentially kept by Krsna and
is bestowed only upon pure devotees. Even ordinary devotees cannot have such pure attachment for
Krsna. Therefore, how is it possible for success to be achieved by persons whose hearts are
contaminated by the actions and reactions of fruitive activities and who are entangled by various
types of mental speculation? (pg 139)"
When neophyte or non-devotees display emotions that resemble the symptoms of bhava it is
known as raty-abhasa: a mere reflection of bhava. There are two types of raty-abhasa: (1) prati-
bimba — "reflective," and (2) chaya — "shadow."

Reflective Attachment — Prati-Bimba Raty-Abhasa

Someone may execute devotional service with an ulterior motive for fruitive gain or liberation. In
this case, although the motive is corrupt, the practice is usually quite intense. While performing
devotional activities in the association of advanced devotees such a person may experience
symptoms that resemble ecstasy, because the genuine ecstasy of advanced devotees are reflecting
upon the mirror of his heart.
Srila Prabhupada explains, “Sometimes it is found that a person actually attached to
material enjoyment or salvation has the good fortune to associate with pure devotees while they are
engaged in chanting the holy name of the Lord. By the good grace of the Lord one may also
cooperate and join in the chanting. At that time, simply by the association of such pure devotees,
the moonlike rays from their hearts reflect on him, and by the influence of the pure devotees he
may show some likeness of attachment... (pg 140)”

8 Due to self-realization, one becomes fully aware of how insignificant and helpless one is: It is impossible for him
to achieve anything on his own, not to mention achieving the highest, most rare thing: kåñna-prema. Thus the
devotee becomes despondent.
However, self-realization also causes one to understand the omnipotence of the Lord, and the unfathomable
affection He has for all living entities. Therefore, although one is completely unable to achieve anything on his
own, he is sure that Kåñna will help him. Thus he becomes fully confident of achieving the highest success, in
spite of his disqualifications.
 Shadow Attachment — Chaya Raty-Abhasa
Sometime a person may execute devotional service out of social convention or vague curiosity.
Compared to reflective attachment, this devotional service is less intense, but the motive is not
nearly as corrupt. Such people may exhibit a slight resemblance of ecstatic symptoms, especially
when they join kirtana, attend big festivals, visit the holy Dhama, or get the occasional association
of saintly devotees.
Srila Prabhupada explains, “Such shadow attachment or para attachment can develop if one
associates with a pure devotee or visits holy places like Vrndavana or Mathura, and if an ordinary
man develops such attachment for Krsna and fortunately performs devotional activities in the
association of pure devotees, he can also rise to the platform of pure devotional service (pg 140).”
The previous type of raty-abhasa (prati-bimba) more intensely reflects bhava — it is like
an image reflected in a mirror. However, in chaya raty-abhasa the symptoms are not as clearly
reflected — it is more like a shadow cast on the ground, there is only a vague semblance to the
original object. Therefore Srila Prabhupada translates chaya raty-abhasa as "shadow attachment,"
and prati-bimba raty-abhasa as "reflective attachment."
Srila Prabhupada describes shadow attachment (chaya) as para — transcendental. Even
though it is less intense, shadow attachment (chaya) is better than reflective attachment (prati-
bimba) because there is less ulterior motive.

Transforming Raty-Abhasa Into Genuine Bhava

The power of the devotees is the only cause of both semblances of ecstasy. If one serves these
devotees, his imitative attachment can transform into genuine attachment. Srila Prabhupada
explains, “...If such attachment is seen manifested even in some common man, by the association of
a pure devotee it can bring one to the perfectional stage. But such attachment for Krsna cannot be
invoked in a person without his being sufficiently blessed by the association of pure devotees (pg
140).”
In other words, the only way that one can transform his imitative emotions into genuine
bhava is by receiving the mercy of a pure devotee. This mercy is attained by service, and blocked
by offences. If someone offends a devotee, whatever attachment he has achieved — real or
imagined — will wane away to nothing.
Srila Prabhupada explains, “As attachment can be invoked by the association of pure
devotees, so attachment can also be extinguished by offences committed at the lotus feet of pure
devotees. To be more clear, by the association of pure devotees, attachment for Krsna can be
aroused, but if one commits an offence at the lotus feet of a devotee, one's shadow attachment or
para attachment can be extinguished... If the offence is very serious, then one's attachment becomes
almost nil, and if the offence is not very serious, one's attachment becomes second class or third
class (pg 141).”
The most offensive mentality is impersonalism. If one even associates with an
impersonalist, his devotional ecstasy will wane and be extinguished. Srila Prabhupada explains, “If
someone becomes attached to the principles of salvation or to merging into the existence of the
brahmajyoti, his ecstasies gradually diminish into shadow and para attachment or else transform
into the principles of ahangrahopasana (pg 141).” 9

The person who associates with impersonalists becomes contaminated by the notion, "I am
God." Srila Prabhupada says, “it is his view that by worshipping himself he is worshipping the
supreme whole... Sometimes it is found that a neophyte is taking part in chanting and dancing very

9 The term ahangrahopäsanä refers to self-worship

enthusiastically, but within himself he is under the impression that he has become the supreme
whole (pg 141).”
This offensive mentality undermines any hope for advancement to genuine bhava-bhakti.

Apparently Causeless Bhava

If a person who apparently has not undergone serious devotional practices suddenly manifests
symptoms of ecstasy, one should not automatically assume that he is pretending or exhibiting one
of the varieties of raty-abhasa. His ecstasy may be genuine. “...if it is seen that a person has
developed a high standard of devotion without having undergone even the regulative principles, it
is to be understood that his status of devotional service was achieved in a former life (pg 141).”

Attitude Towards "Faults" In Devotees

If a person on the platform of bhava appears to have some fault, how should we understand this?
Srila Rupa Gosvami explains that although bhava has arisen, it has not yet completely destroyed all
sinful reactions. One should disregard such "faults," understanding that the devotee will soon
become completely perfect by the glorious force of his devotion.
Srila Prabhupada says, “The example is given that on the full moon there are some spots
which may appear to be pockmarks. Still, the illumination spread by the full moon cannot be
checked. Similarly, a little fault in the midst of volumes of devotional service is not at all to be
counted as a fault (pg 142).”