Bhaktivinoda Thakura Bhakti Tatttva Viveka

Bhakti-tattva-viveka
Deliberation on the True Nature of Devotion
Preface
The unlimited glories of bhagavad-bhakti are visible in the Puranas, srutis, smrtis,
Mahabharata, and Ramayana, as well as in the literatures of famous Vaisnava
acaryas. By understanding the svarupa or constitutional nature of suddha-bhakti or
unalloyed devotion and genuinely engaging in its practice, one can easily cross the
ocean of nescience and achieve life's ultimate goal of krsna- prema.
What to speak of the genuine practice of suddha-bhakti, even the attainment of a

slight semblance ofbhakti can award the fourfold boons of artha (economic
development), dharma (religiosity), kama (sense gratification) and moksa
(liberation). Therefore, people in general become attracted towards the cultivation
of bhakti. But due to being ignorant of the true nature of suddha- bhakti, they
usually come in contact with pretentious devotees who desire only wealth, women
and fame, and under their influence either practice false devotion or adopt
devotional sentiments which are against the principles of pure devotion, all the
while imagining them to be pure bhakti.
Coming under the influence of those desiring impersonal liberation, they practice
a shadow or reflection of real bhakti and deceive themselves. Thus they do not
achieve the real fruit of bhakti.
Hence, the most merciful bhakti-rasacarya Srila Rupa Gosvami has explained in his
book Sri Bhakti-rasamrta-sindhu the true nature of suddha-bhakti on the basis of
scriptural evidences. Moreover, he has described the nature of chala-bhakti
(pretentious devotion), abhasa-bhakti (a semblance of devotion), pratibimba-
bhakti (a reflection of devotion), karma-misra-bhakti (devotion mixed with
fruitive action), jnana-misra-bhakti (devotion mixed with imp ersonal knowledge),
aropa-siddha-bhakti (endeavours which are indirectly attributed with the quality
of devotion), sanga-siddha-bhakti (endeavours associated with or favourable to the
cultivation of devotion) and so on.
In the realm of devotion the Bhakti-rasamrta-sindhu is unanimously accepted as

the most authoritative literature, but it was composed in the Sanskrit language. So
for the benefit of people in general, in his Bhakti-tattva-viveka Srila Bhaktivinoda
Thakura has presented the grave and deep conceptions of Bhakti-rasamrta-sindhu
in the Bengali language in a straightforward and easily understandable manner.
Srila Bhaktivinoda Thakura is an intimate eternal associate of the saviour of the

masses in the age of Kali, Sacinandana Sri Caitanya Mahaprabhu. After the
associates of Sri Gaurahari such as the Six Gosvamis, Sri Krsnadasa Kaviraja, Sri
Narottama Thakura and Srila Visvanatha Cakravarti Thakura left this world and
entered the unmanifest pastimes, the one-hundred years that followed are con-
sidered a dark period for the Gaudiya Vaisnava line. This is because during this
period in the Gaudiya line no powerful acarya appeared who could carry forward
the teachings of Sriman Mahaprabhu in their pure form as was done previously.
As a result, in a short span of time, on the pretext of following and preaching the
prema-dharma taught by Sriman Mahaprabhu many false sects like Aul, Baul,
Karta-bhaja, Neda-nedi, Sai, Sahajiya, Sakhi-bhekhi, Smarta and Jati-gosai
appeared and, while engaged in abundant misbehaviour, started preaching their
own imaginary and materially motivated deceitful principles. They defamed
Gaudiya Vaisnavism to such an extent that educated and respectable people started
viewing it with abhorrence. Gradually the Gaudiya conception of devotion began
disappearing.
At this time, in the year 1838, Srila Saccidananda Bhaktivinoda Thakura

auspiciously appeared in a well-educated and cultured family in the village of Vira-
nagara which is near Sri Navadvipa- dhama in West Bengal. By compiling
approximately one-hundred authoritative books on the sci- ence of bhakti in
Sanskrit, Bengali, Hindi, English and various other languages, he ushered in a new
era in the Gaudiya Vaisnava line and re-established its lost glory. For this great
effort, the Gaudiya Vaisnavas will remain eternally indebted to him. In the modern
age, Srila Bhaktivinoda Thakura set in motion once again the bhakti-bhagirathi, or
flowing river of pure devotion, and for this he is well-known as the Seventh
Gosvami.
This Bhakti-tattva-vivekais a collection of four essays he composed originally in

Bengali on the deliberation of devotional principles. The first Hindi edition of this
material was serialised in issues from the fourth and fifth years (1958-59) of Sri
Bhagavat Patrika, a spiritual magazine in Hindi published monthly from Sri
Kesavaji Gaudiya Matha in Mathura. On the request of our faithful readers and by
the inspiration of the present day acarya of the Sri Gaudiya Vedanta Samiti, Sri
Srimad Bhaktivedanta Vamana Maharaja, it was presented in book form in 1990.
This present English edition is a direct translation of the Hindi edition. Sriman
Prema-vilasa dasa Adhikari provided the English rendering as well as the layout
and design. He also oversaw all aspects of the book's publication. Sriman
Navadvipa dasa Adhikari served as Sanskrit editor and offered many valuable
suggestions which enhanced the clarity of the presentation. Finally, the book was
proofread by Srimati Yasoda-gopI dasi. I pray that the mercy of Sri Sri Guru-
Gauranga and Sri Sri Radha Vinoda-bihari be upon all these devotees for their
sincere efforts.
By the causeless mercy of the founder of the Sri Gaudiya Vedanta Samiti and its
subordinateGaudiya Matha branches throughout India, the most worshipable
acarya-kesarI jagad-guru om visnupada astottara-sataSri Srimad Bhakti Prajnana
Kesava Gosvami Maharaja, Gaudiya devotional literatures are being published by
the Gaudiya Vedanta Samiti. On the most auspicious occasion of his appearance
day, this edition is being presented as an offering placed into his lotus hands.
Being the great embodiment of affection and forgiveness, may he transmit the
potency of his mercy into the core of our hearts so that we can render maximum
service to his innermost desire. This is our humble prayer at his lotus feet.
Lastly, I humbly request the faithful readers to deliberate upon this literature with
great concentration. By understanding the true nature of suddha-bhakti, one can
relish the ultimate goal of all scriptures, the pure nectar of krsna-prema as
exhibited and preached by Sri Caitanya Mahaprabhu.
An aspirant for a particle of mercy of

Sri Guru and the Vaisnavas,
T ridandi-bhiksu Sri Bhaktivedanta ¹ r a y a n a
Sri Kesavaji Gaudiya Matha, Mathura
February 2W, 1997
Chapter One
The Intrinsic Nature of Devotion
yugapad raj ate yasmin bhedabheda vicitrata

vande tam krsna caita-nyam panca tattva-nvitam svatah (1)
pranamya gauracandrasya sevakan, suddha vaisn-avan

'bhakti tattva -viveka' khyam sastram vaksyami yatnatah (2)
visva vaisna-va dasasya ksudrasyakincanasya me

etasminn udyame hy ekam balam bhagavati ksama (3)
"I offer pranama unto Sri Krsna Caitanya who is naturally manifest with the panca-
tattva and in whom the contrasting qualities of unity ( abheda) and distinction (
bheda) simultaneously exist. After offering pranama unto the servants of Sri
Gauracandra, who are all pure Vaisnavas, I undertake with utmost care the writing
of this book known as Bhakti-tattva-viveka. Being an insignificant and destitute
servant of all the Vaisnavas in the world ( visva-vaisnava dasa), in this endeavour
of mine I appeal for their divine forgiveness, for that is my only strength."
Most respectable Vaisnavas. Our sole objective is to relish and propagate the
nectar of suddha-bhakti unto Lord Hari. Therefore, our foremost duty is to
understand the true nature of suddha-bhakti. This understanding will benefit us in
two ways. First, knowing the true nature of suddha-bhakti will dispel our
ignorance concerning the topic of bhakti and thus make our human life successful
by allowing us to relish the nectar derived from engaging in suddha- bhakti in its
pure form. Secondly, it will enable us to protect ourselves from the polluted and
mixed conceptions which currently exist in the name of suddha-bhakti.
Unfortunately, in present day society in the name of suddha-bhakti various types
of mixed devotion such as karma-misra (mixed with fruitive action), jnana-misra
(mixed with specula- tive knowledge) and yoga-misra (mixed with various types of
yoga processes) as well as various polluted and imaginary conceptions are
spreading everywhere like germs of plague. People in general consider these
polluted and mixed conceptions to be bhakti, respect them as such, and thus
remain deprived of suddha-bhakti. These polluted and mixed concepts are our
greatest enemies. Some people say that there is no value in bhakti, that God is an
imaginary sentiment only, that man has merely created the image of a God in his
imagination, and that bhakti is just a diseased state of consciousness which cannot
benefit us in any way. These types of people, though opposed to bhakti, cannot do
much harm to us because we can easily recognise them and avoid them. But
those who propagate that bhagavad-bhakti is the highest dharma yet behave
against the principles of suddha-bhakti and also instruct others against the
principles of suddha-bhakti can be especially harmful to us. In the name of bhakti
they instruct us against the actual principles of bhakti and ultimately lead us onto
a path which is totally opposed to bhagavad-bhakti. Therefore, with great
endeavour our previous acaryas have defined the svarupa or intrinsic nature of
bhakti and have repeatedly cautioned us to keep ourselves away from polluted and
mixed concepts. We shall deliberate on their instructions in sequence. They have
compiled numerous literatures to establish the svarupa ofbhakti, and amongst
them Bhakti-rasamrta-sindhuis the most beneficial. In defining the general char-
acteristics of suddha-bhakti, Srila Rupa Gosvami has written there (verse 1.1.11):
anyabhi2asita sunya-m j nana karm-ady anavrtam

anuku2yena krsnanusz2anam bhakti r ut tama
"The cultivation of activities which are meant exclusively for the pleasure of Sri
Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed
through all endeavours of the body, mind, and speech, and through the expression
of various spiritual sentiments ( bhavas), which is not covered by jnana
(knowledge aimed at impersonal liberation) and karma(reward-seeking activity),
and which is devoid of all desires other than the aspiration to bring happiness to
Sri Krsna, is called uttama-bhakti, pure devotional service."
In the above verse, each and every word has to be analysed; otherwise we cannot
understand the attributes of bhakti. In this verse, what is the meaning of the
words ' uttama-bhakti'> Does the phrase uttama-bhakti or topmost devotion also
imply the existence of adhama or inferior bhakti> Or can it mean something else>
Uttama-bhakti means the stage where the devotional creeper is in its completely
pure or uncontaminated form. For example, uncontaminated water means pure
water, meaning that in this water there is no colour, smell or adulteration of any
kind caused by the addition of another substance. Similarly, the phrase uttama-
bhakti refers to bhakti which is devoid of any contamination, adulteration or
attachment to material possessions and which is performed in an exclusive
manner. The usage of these qualifying adjectives here teaches us that we should
not accept any sentiments which are opposed to bhakti. The negation of
sentiments which are opposed to bhakti inevitably directs us towards the pure
nature of bhakti itself. Perhaps by merely using the word bhakti alone this
meaning is indicated, since the word bhakti already contains within it all these
adjectives anyway. Then has bhakti-rasacarya Srila Rupa Gosvami specifically
e mployed the qualifying adjective uttama (topmost) for no reason> No j u s t a s
when desiring to drink water people generally ask, "Is this water
uncontaminated>" similarly, in order to describe the attributes of uttama-bhakti,
our previous acaryas considered it necessary to indicate that people mostly practice
misra-bhakti or mixed devotion. In reality, rasacarya Srila Rupa Gosvami is aiming
to describe the attributes of kevala-bhakti or exclusive devotion. Chala-bhakti,
pratibimba-bhakti, chaya-bhakti (a shadow of devotion), karma-misra-bhakti,
jnana-misra-bhakti and so on are not suddha- bhakti. They will all be examined in
sequence later on.
What are the svarupa-laksana or intrinsic attributes of bhakti> To answer this

question it is said that bhakti is anukulyena krsnanusilana, the cultivation of
activities which are meant exclusively for the pleasure of Sri Krsna. In his
Durgama-sangamam commentary on Bhakti-rasamrta-sindhu, Srila JIva Gosvami
has explained that the word anusilanam has two meanings. First, it means
cultivation through the endeavours to engage and disengage one's body, mind and
words. Second, it means cultivation towards the object of our priti or affection
through manasi-bhava, the sentiments of the heart and mind. Although anusilana
is of two types, the cultivation through manasi-bhava is included within
cultivation by cesta, one's activities. Hence, one's activities or endeavours ( cesta)
and one's internal sentiments ( bhava) are mutually interdependent, and in the
end it is the cesta which are concluded to be the sole characteristics of
cultivation. Only when the activities of one s body, mind and words are favourably
executed for the pleasure of Krsna is it called bhakti. Kamsa and Sisupala were
always endeavouring towards Krsna with their whole body, mind and words but
their endeavours will not be accepted as bhakti because such endeavours were
unfavourable to krsna-priti or Krsna's pleasure. Unfavourable endeavours cannot
be called bhakti. The word bhakti is derived from the root verb form ' bhaj'. It is
said in the Garuda Purana (Purva-khanda 2,3I.3):
bhaj ityesa vai dhatuh sevayam parikirtitah

tasmat seva budhaih prokta bhaktih sadhana bhuyas-i
"The verbal root bhaj means to render service. Therefore, thoughtful sadhakas
should engage in the service of Sri Krsna with great endeavour, for it is only by
such service that bhakti is born."
According to this verse, krsna-seva or loving devotional service to Krsna is called

bhakti. Such service is the intrinsic attribute of bhakti.
In the main verse the word krsnanusilanam has been used. The purport of this is
that Svayam Bhagavan Sri Krsna is the sole ultimate objective indicated by the term
k evala-bhakti (exclusive devotion). The word bhakti is also used for ¹ r a y a n a
and various other expansions of Krsna, but the complete sentiments of bhakti
which can be reciprocated with Krsna cannot be reciprocated with other forms.
This point can be analysed in detail on another occasion when the topic is more
suitable for it. For the time being it is necessary to understand that bhagavat-
tattva is the only object of bhakti. Although the supreme absolute truth ( para-
tattva ) is one, it is manifested in three forms, that is brahma-tattva, paramatma-
tattva and bhagavat-tattva. Those who try to perceive the absolute truth through
the cultivation of jnana cannot realise anything beyond brahma-tattva. Through
such spiritual endeavour they try to cross material existence by negation of the
qualities of the material world ( neti-neti); thus they imagine brahma to be
inconceivable, unmanifest, formless and immutable. But merely imagining the
absence of material qualities does not grant one factual realisation of the absolute
truth. Such spiritualists think that because the names, forms, qualities and
activities in the material world are all temporary and painful, the brahma which
exists beyond the contamination of matter cannot possess eternal names, forms,
qualities, pastimes and so on. They argue on the basis of evidence from the srutis,
which emphasise the absence of material attributes in the Supreme, that the
absolute truth is beyond the purview of mind and words, and that it has no ears,
bodily parts, limbs and so on. These arguments have some place, but they can be
settled by analysing the statement of Advaita Acarya found in the Sri Caitanya-
candrodaya-natakam (6.67) written by Kavi Karnapura:
ya ya srutir j alpati nirvisesam

sa savidhatte savisesam eva
vicarayoge sati hanta tasam
prayo baliyah savisesam eva
In whatever statements from the srutis where the impersonal tattva is indicated, in
the very same statements personal tattva is also mentioned. By carefully analysing
all the statements from the srutis as a whole, we can see that the personal tattva is
emphasised more. For example, one sruti says that the absolute truth has no
hands, no legs and no eyes, but we understand that He does everything, travels
everywhere and hears everything. The pure understanding of this statement is
that He doesn't have material hands, legs, limbs and so on as conditioned souls
do. His form is transcendental, meaning that it is beyond the twenty-four ele-
ments of material nature and purely spiritual.
By the cultivation of jnana it will appear that impersonal brahma is the supreme
tattva. Here the subtlety is that jnana itself is material, meaning in the material
world whatever knowledge we acquire or whatever principle ( siddhanta) we
establish is done by depending solely upon material attributes. Therefore, either
that principle is material or by applying the process of negation of the material (
vyatireka) we conceive of a principle which is the opposite of gross matter, but by
this method one cannot achieve the factual supreme tattva. In his Bhakti-san-
darbha, Srila JIva Gosvami has outlined the tattva which is attained by those who
pursue the path of impersonal jnana as follows:
prathamatah srotrnam hi vivekastavan eva, yavatajadatiriktam cinmatram
vastupasthitam bha vati tasmi-ns c.inmatre pi vastuni ye visesah svarupa bhuta sak-ti -
siddhah bhagavattadi rupa vart-tante tams te vivektum na ksamante yatha raj .ani
khandini jyotisi jyotir matratve pi ye mandalantar bahis ca divva vimanadi-
paraspara prthag b-huta r-asmi paramanu r-upa visesas tams carma c-aksus na
ksamanta ity anvayah tad vat purvavac ca yadi mahat k-rpa v-isesena divya drstita
bhavati tada visesopalabdhis ca bhavet na ca nirvisesa cinmatra b-rahmanubhave na
ta2 2ina eva bhavati. (21+) idam eva ( Gita 8.3) "svabhavo 'dhyatmam ucyate" ity
anena sri gi-tas uktam. svasya sud d-hasyatmano bhavo bhavana atmany adhikrtya
vartamanatvad adhyatma sa-bdenocyate ity arthah (.216)
"In the beginning the students who are pursuing the path of jnana require
sufficient dis- crimination to comprehend the existence of a transcendent entity (
cinmaya-vastu) which is beyond the contamination of gross matter. Although the
specific attributes of Godhead established by the potencies inherent within the
Lord s very nature are intrinsicly present within that transcendent entity, the
adherents of the path of jnana are unable to perceive them. For exam- 0 ple, the
sun is a luminary which dispels the darkness of night. Although its luminous
quality is easily understood, the inner and outer workings of the sun planet, the
difference which exists between individual particles of light, and the specific
distinguishing features of the innumerable atomic particles of light are all
imperceptible to human eyes. Similarly, those who view the transcendent entity
through the eyes of impersonal jnana are unable to perceive the Lord s divine
personal attributes. If, as previously described, one acquires transcendental vision
by the special mercy of great devotees, one will be able to directly recognise the
Lord s personal attributes. Otherwise, by realisation of the impersonal existential
brahma, one will attain only the state of merging into that brahma." (Anuccheda
21%)
"This knowledge is stated in the Bhagavad-gita (8.3): svabhavo dhyatman

ucyate 'The inherent nature of the living entity is known as the self. The
meanings of the words svabhava and adhyatma are as follows. Sva refers to the
suddha-atma or pure self, and the word bhava refers to ascertainment.
Consequently the ascertainment of the pure living entity as a unique individual,
eternally related to the Supreme, is known as sva-bhava. When the atma or self is
made the principal subject of focus and thus given the power to act in its proper
function, it is known as adhyatma." (Anuccheda 216)
The purport of this is that when spiritual knowledge is acquired through the
process of negation ( neti-neti), the absolute truth, which is transcendental to
maya, is realised only partially. The variegated aspect of transcendence which lies
much deeper within is not realised. If one who follows this process meets a
personalist, self-realised Vaisnava guru, then only can he be protected from the
anartha of impersonalism.
Those who pursue the path of yoga in the end arrive only at realisation of the all-
pervading paramatma-tattva. They cannot attain realisation of suddha-bhagavat-
tattva. Paramatma, Rsvara, personal Visnu and so on are the objects of research in
the yoga process. In this process we can find a few attributes of bhakti, but it is not
suddha-bhakti. Generally religious principles in this world which pass for
bhagavat-dharmaare all merely yoga processes which strive for realisation of the
paramatma feature. We cannot expect that in the end all of them will ul ti- mately
lead us to bhagavat-dharma, because in the process of meditation there are
numerous obstacles before one finally realises the absolute truth. Besides, when
after practicing either yoga or meditation for some time one imagines that "I am
brahma" ( ahangrahopasana), there is the maximum possibility of falling into the
trap of impersonal spiritual jnana.
In this process, realisation of the eternal form of Bhagavan and the variegated
characteristics of transcendence is not available. The form which is imagined at the
time of upasana or med- itational worship w h e t h e r it be the virat (the gigantic
form of the Lord conceived in the shape of the universe) or the four-armed form
situated within the heart i s n o t e t ernal. This process is called paramatma-darsana
or realisation of the Supersoul. Although this process is superior to the cultivation
of impersonal jnana, it is not the perfect and all-pleasing process. Astanga- yoga,
hatha-yoga, karma-yoga and all other yoga practices are included within this
process. Although raja-yoga or adhyatma-yoga follows this process to a certain
extent, in most cases it is merely included within the process of jnana. The
siddhanta or philosophical conclusion is that paramatma-darsana cannot be called
suddha-bhakti. In this regard it is said in Bhakti-san- 5 darbha,
"
antaryamitvamaya-maya-sakti-pracura-cic chaktyasa visistam paramatmeti": after

the creation of this universe, the expansion of the Supreme Lord who enters it as
the controller of material nature and who is situated as the maintainer of the
creation is known as Jagadisvara or the all-pervading Paramatma. His function is
related more to displaying the external potency rather than the internal potency.
Therefore, this tattva is naturally inferior to the supreme and eternal bhagavat-
tattva.
Absolute truth realised exclusively through the process of bhakti is called

Bhagavan. In Bhakti-sandarbha the characteristics of bhagavat-tattva are described
as " pari-purna-sarva- sakti-visista-bhagavan iti": the complete absolute truth
endowed with all transcendental potencies is called Bhagavan. After the creation
of the universe, Bhagavan enters it through His partial expansion as the
Paramatma: as Garbhodakasayi, He is situated as the Supersoul of the complete
universe ( virat-antaryamI) and as Ksirodakasayi, He is situated as the Supersoul in
the hearts of the living entities. Again, in direct distinction from the manifested
material worlds, Bhagavan appears as the impersonal brahma-svarupa-tattva.
Hence, Bhagavan is the original tattva and is the supreme absolute truth. His
svarupa-vigraha or intrinsic form is transcendental. The complete spiritual bliss
resides in Him. His potencies are inconceivable and beyond any reasoning. He
cannot be fathomed by any process fabricated by the knowledge of the
infinitesimal jiva. By the influence of His inconceivable potency, the entire
universe and all the living entities residing within it have manifested. Jivas
manifesting from the tatastha-sakti or marginal potency of Bhagavan become
successful only by following the dharma of engaging exclusively in His loving
transcendental service. Then by the practice of nama-bhajana one can realise
through one's transcendental eyes the unparalleled beauty of Bhagavan. The
processes of jnana and yoga are incapable of approaching Bhagavan. By
combining bhagavat-tattva with jnana, the tattva appears as the formless and
effulgent impersonal brahma, and if He is seen through the yoga process, He
appears as Paramatma invested within this material creation. Bhakti is supremely
pure. It is very painful for Bhakti-devi, the personification of bhakti, to see the
Supreme Personality in His lesser manifestations. If she sees this anywhere, she
cannot tolerate it.
Out of these three manifestations of the absolute truth, it is only the manifestation
of Bhagavan s personal form which is the object of bhakti. But even within
Bhagavan s personal manifestation there is one important distinction. Where the
internal potency ( svarupa-sakti) displays its complete opulence ( aisvarya), there
Bhagavan appears as Vaikunthanatha ¹ r a y a na, and where the internal potency
displays its supreme sweetness ( madhurya), there Bhagavan appears as Sri Krsna.
In spite of being predominant almost everywhere, aisvarya loses its charm in the
presence of madhurya. In the material world we cannot draw such a com- parison;
no such example is visible anywhere. In the material world aisvarya is more
influential than madhurya, but in the spiritual world it is completely the
opposite. There madhurya is superior and more influential than aisvarya. 0 my
dear devotees. All of you just deliberate upon aisvarya one time, and then
afterwards lovingly bring sentiments of madhurya into your hearts. By doing so
you will be able to understand this truth. Just as in the material world when the
sun rises and consumes the moonlight, similarly when a taste of the sweetness of
madhurya 6 appears in a devotee's heart, he no longer finds aisvarya to be tasteful.
Srila Rupa Gosvami has written ( Bhakti-rasamrta-sindhul . 2.59):
siddhantatas tv abhede 'pi srisa krsna -svarupayoh

rasenotkrsyate krsna rupam -esa rasa sthitih-
Although from the viewpoint of siddhanta ¹ r a y a n a and Krsna are non-different,

Krsna is superior due to possessing more rasa. Such is the glory of rasa-tattva. All
of this tattva will be made clear later in this discussion. But for now it is essential
to understand that the favourable cultivation of activities meant to please Sri Krsna
( anukulyena-anusilanam) is the sole intrinsic characteristic ( svarupa-laksana) of
bhakti. Thus this confirms the same statement made in the main verse. To remain
both devoid of desires separate from the desire to please Sri Krsna ( anyabhilasita)
and free from the coverings of jnana and karma ( jnana-karmady anavrtam) is the
tatastha- laksana or marginal characteristic of bhakti. " Visnu-bhakti pravaksyami
yaya sarvam avapy- ate" in this half verse from Bhakti-sandarbha the marginal
characteristics of bhakti are reviewed. Its meaning is that by the practice of the
aforementioned visnu-bhakti the jiva can attain everything. The desire to attain
something is called abhilasita. From the word abhlilasita one should not derive the
meaning that the desire to progress in bhakti and to ultimately reach its
perfectional stage is also to be rejected. "Through my practice of sadhana-bhakti I
will one day attain the stage of bhava" i t i s h i g hly co m m endable for a devotee to
maintain such a desire, but apart from this desire all other types of desires are fit to
be rejected. There are two types of separate desires: the desire for sense
gratification ( bhukti) and the desire for liberation ( mukt i). Srila Rupa Gosvami
says ( Bhakti-rasamrta-sindhu1.2.22): bhukti-muk t i-sprha yavat pisaci hrdi
varttate tavat bhakti-sukhasyatra katham abhyudayo bhavet As long as the two
witches of the desires for bhukti and mukti remain in a devotee s heart, not even a
fraction of the pure happiness derived from svarupa-siddha-bhaktii will arise. Both
bodily and mental enjoyment are considered bhukti. To make an extraneous effort to remain free
from disease, to desire palatable foodstuffs, strength and power, wealth, followers, wife, sons and
daughters, fame and victory are all considered bhukti. To desire to take one's next birth in a
brahmana family or in a royal family, to attain residence in the heavenly planets or in Brahmaloka or
to obtain any other type of happiness in one's next life is also considered bhukti. Practice of the
eightfold yoga system and to desire the eight or eighteen varieties of mystic perfections are also
categorised as bhukti. The greed for bhukti forces the jsva to become subordinate to the six enemies
headed by lust and anger. Envy easily takes over the heart of the jsva and rules it. Hence, to attain
suddha-bhakti one has to remain completely aloof from the desire for bhukti. To abandon the desire
for bhukti,a conditioned soul need not reject the objects of the senses by going to reside in the
forest. Merely going to reside in the forest or accepting the dress of a sannyass will not free one from
the desire for bhukti. If bhakti resides in a devotee's heart, then even while living amidst the objects
of the senses he will be able to remain detached from them and will be capable of abandoning the
desire for bhukti. Therefore, Srtla Rupa Gosvamt says ( Bhakti-rasamrta-sindhu1.2.25%-256):
rucim udvahatas tatraj anasya bhaj ane hareh

visayesu garistho pi ragah prayo vilfyate
anasaktasya visayan yatharham upayunj atah

nirbandhah krsna sam-bandhe yuktam vairagyam ucyate
prapancikataya buddhya hari sambandhi vastunah

mumuksubhih parityago vairagyam phalgu kathyate
When the jiva develops a taste for krsna-bhajana, at that time his excessive
attachment for the objects of the senses starts gradually fading. Then with a spirit
of detachment he accepts the objects of the senses only according to his needs,
knowing those objects to be related to Krsna and behaving accordingly. This is
called yukta-vairagya. The renunciation of those who, desiring liberation from
matter, reject the objects of the senses considering them to be illusory is called
phalgu or useless. It is not possible for an embodied jiva to completely renounce
the objects of the senses, but changing the enjoying tendency towards them while
maintaining an understanding of their relation to Krsna cannot be called sense-
gratification. Rupa (form), rasa (taste), gandha (smell), sparsa (touch) and sabda
(sound) are the objects of the senses. We should try to perceive the world in such
a way that everything appears related to Krsna, meaning that we should see all
jlvas as servants and maidservants of Krsna. See gardens and rivers as pleasurable
sporting places for Krsna. See that all types of eatables are to be used as an offer-
ing for His pleasure. In all types of aromas, perceive the aroma of krsna-prasada. In
the same way, see that all types of flavours are to be relished by Krsna, see that all
the elements we touch are related to Krsna, and hear only hari-katha or narrations
describing the activities of His great devotees. When a devotee develops such an
outlook, then he will no longer see the objects of the senses as being separate from
Bhagavan Himself. The tendency to enjoy the happiness obtained from sense
gratification intensifies the desire for bhukti within the heart of a devotee and
ultimately deviates him from the path of bhakti. On the other hand, by accepting
all the objects of this world as instruments to be employed in Krsna s service, the
desire for bhukti is completely eradicated from the heart, thus allowing suddha-
bhakti to manifest there.
As it is imperative to abandon the desire for bhukti, it is equally important to
abandon the desire for mukti. There are some very deep principles and
conceptions regarding mukti. Five types of mukti are mentioned in the scriptures:
salokya sa-rsti sa-mipya sa-rupyaikatvam apy uta

diyamanam na grhnanti vina mat se-vanam j anah
Srimad-Bhagavatam3.29.13
Sri Kapiladeva said, "0 my dear Mother! Despite being offered the five types of
liberation known as salokya, sarsti, sarupya, samipyaand ekatva, my pure devotees
don't accept them. They only accept my transcendental loving service."
Through salokya-mukti one attains residence in the abode of Bhagavan. To obtain

opulence equal to that of Bhagavan is called sarsti-mukti. To attain a position in
proximity to Bhagavan is called samipya-mukti. To obtain a four-armed form like
that of Bhagavan Visnu is called sarupya-mukti. To attain sayujya-mukti (merging)
is called ekatva. This sayujya-mukti is of two kinds: brahma-sayujya and isvara-
sayujya. The cultivation of brahma-jnana or impersonal knowledge leads one to
brahma-sayujya. Also by following the method prescribed in the spiritual
scriptures one attains brahma-sayujya. By properly observing the Patanjali yoga
system, one attains the liberation known as isvara-sayujya or merging into the
Lord's form. For devotees both types of sayujya-mukti are worthy of rejection.
Those who desire to attain sayujya as the perfectional stage may also follow the
process of bhakti, but their bhakti is temporary and fraudulent. They don't accept
bhakti as an eternal occupation and merely consider it to be a means to attain
brahma. Their conception is that after attaining brahma, bhakti does not exist.
Therefore, the bhakti of a sincere devotee deteriorates in the association of such
spiritualists. Suddha-bhakti never resides in the hearts of those who consider
sayujya-mukti to be the ultimate perfection. Regarding the other muktis, Srila
Rupa Gosvami explains ( Bhakti-rasamrta- sindhu1.2.55-57):
atra tyaj yatayaivokta muktih panca vidhap-i cet

salokyadis tathapy atra bhaktya nati virudhyate
sukhaisvaryottara seyam prema sevotta-rety api

salokyadir dvidha -tatra nadya sevaj usam mata
kintu premaika madhur-ya jusa ekantino harau

naivangi kurvatej atu muktim panca vidham -api
Although the aforementioned five types of mukti are worthy of rejection by

devotees, the four types of salokya, samipya, sarupya and sarsts are not completely
adverse to bhakti. According to the difference in a particular devotee s eligibility to
receive them, these four types of mukti assume two forms: sva-sukha-aisvarya
pradanakari (that which bestows transcendental happiness and opulence) and
prema-seva-pradanakari (that which bestows loving transcendental service unto
Bhagavan). Those who reach the Vaikuntha planets through these four types of
liberation obtain the fruit of transcendental happiness and opulence . Servitors or
devotees of the Lord never accept such liberation under any circumstances, and
the premi- bhaktas or loving devotees never accept any one of the five varieties of
mukti. Therefore, within pure unalloyed devotees the desire for liberation does
not exist. Thus to remain free from the desire for mukti is anyabhilasita-sunya,
being devoid of any desire other than that to please Sri Krsna. This is one of the
tatastha-laksana or marginal characteristics of bhakti.
To remain free from and uncovered by tendencies such as those for jnana and
karma is another marginal characteristic of bhakti. In the phrase jn ana-karmadi,
the word ' adi,' meaning 'and so forth,' refers to the practice of astanga-yoga,
vairagya sankhya-yogaand the occupational duties corresponding to one's caste
or creed. It has already been mentioned that the favourable cultivation of activities
to please Sri Krsna is called bhakti. The living entity is transcendental, Krsna is
transcendental, and the bhakti-vrtti or tendency of unalloyed devotion through
which the living entity establishes an eternal relationship with Krsna is also
transcendental. When the jivais situated in his pure state, only then does the
svarupa-laksana or intrinsic attribute of bhakti act. At that time there is no
opportunity for the tatastha-laksana of bhakti to act. When the jiva is conditioned
and situated in the material world, along with his svarupa or constitutional
identity two more marginal identities are present: the gross and subtle bodies.
Through the medium of these the living entity endeavours to fulfil his various
desires while residing in the material world. Therefore, when introducing someone
to the conception of suddha-bhakti we have to acquaint him with the concept of
anyabhilasita-sunya, being devoid of any desires other than the desire to please Sri
Krsna. In the transcendental world this type of identification is not required. After
becoming entangled in the ocean of material existence, the jiva becomes absorbed
in various types of external activities and is thereby attacked by a disease called
'forgetfulness of Krsna. Within the jiva suffering from the severe miseries caused
by this disease arises a desire to be delivered from the ocean of material nescience.
At that time within his mind he condemns himself, thinking, "Alas. How
unfortunate I am. Having fallen into this insurmountable ocean of material
existence, I am being thrown here and there by the violent waves of my wicked
desires. At different times I am being attacked by the crocodiles and other violent
creatures of lust, anger and so forth. I cry helplessly at my miserable condition
but I don't see any hope for my survival. What should I do> Do I not have any
well-wisher> Is there any possible way I can be rescued> Alas! What to do> How
will I be delivered> I don't see any solution to my dilemma. Alas! Alas! I am most
unfortunate." In such a distressed state of helplessness, the jiva becomes exhausted
and falls silent.
Seeing the jiva in this condition, the most compassionate Sri Krsna then mercifully
implants the bhakti-lata-bija or seed of the creeper of devotion within his heart.
This seed is known as sraddha or faith and it contains within it the undeveloped
manifestation of bhava or the first sprout of divine love for Bhagavan. Nourished
by the water of the cultivation of devotional activities headed by hearing and
chanting, that seedling first sprouts, then grows leaves, and then finally flowers as
it assumes the full form of a creeper. When in the end good fortune dawns upon
the jiva, the bhakti-lata bears the fruit of prema.
Now I will explain the gradual development of bhaktistarting from its seed-form of
sraddha. It is to be understood clearly that as soon as the seed of sraddha is sown
in the heart, immediately Bhakti-devI appears there. Bhakti at the stage of
sraddha is very delicate like a new- born baby girl. From the very time of her
appearance in a devotee's heart she has to be very carefully kept in a healthy
condition. Just as a householder protects his very tender baby daughter from sun,
cold, harmful creatures, hunger, and thirst, similarly the infant-like Sraddha-devI
must be protected from all varieties of inauspiciousness. Otherwise the undesir-
able association of jnana, karma, yoga, attachment to material objects, dry
renunciation and so forth will not allow her to gradually blossom into uttama-
bhakti and will instead make her grow into a different form. In other words, the
sraddha will not eventually develop into bhakti but will merely assume the form of
anarthas. The danger of disease remains up until the tender Sraddha-devi becomes
free from the influence of anarthas and transforms into nistha from being nurtured
by the affectionate mother of the association of genuine devotees and from taking
the medicine of bhajana. Once she has reached the stage of nistha, no anartha
whatsoever can easily harm her.
If Sraddha-devi is not properly nurtured with the utmost care, she will be polluted
by the germs, termites, mosquitoes and unhealthy environment of the processes of
jnana, renunciation, impersonal conceptions, sankhya and so forth. In the
conditioned stage, jnana, vairagya and so on are unavoidable for the jiva, but if
jnana is of a particular variety which is unfavourable to bhakti, it can ruin bhakti.
Hence, according to Srila Jiva Gosvami the word ' jnana here refers to the pursuit
of impersonal brahma. Jnana is of two types: spiritual knowledge which is
directed towards obtaining mukti, and bhagavat-tattva-jnana which arises simul-
taneously along with bhakti within the heart of the jiva. The first type of jnana is
directly opposed to bhakti and it is essential to stay far away from it. Some people
say that bhakti arises only after the cultivation of such spiritual knowledge, but
this statement is completely erro- neous. Bhakti actually dries up by the cultivation
of such knowledge. On the other hand, the tattva-jnana concerning the mutual
relationship ( sambandha) between the Isvara, the jiva and maya which arises
within the heart of the jiva through the faithful cultivation of devotional activities
is helpful for his bhakti. This knowledge is called ahaituka-jnanaor knowledge
which is devoid of ulterior motive. Suta Gosvami says in the Srimad-Bhagavatam
(1.2.7):
vasudeve bhagavati bhakti yogah pr-ayoj itah

janayatyasu vairagyamjnanam ca yad ahaitukam
" Bhakti-yoga which is performed for the satisfaction of Bhagavan Vasudeva brings
about detachment from all things unrelated to Him and gives rise to pure
knowledge which is free from any motive for liberation and which is directed
exclusively toward the attainment of Him."
Now, by carefully reviewing all the previous statements, we can understand that to
remain uncovered by jnana, karma and so forth w h i c h m e ans accepting them as
subservient entities an d e n gage in the favourable cultivation of activities meant
to please Sri Krsna which are devoid of any other desire is called uttama-bhakti.
Bhakti is the only means by which the jiva can obtain transcendental bliss. Besides
bhakti all other methods are external. With the assis- tance of bhakti, sometimes
karma is identified as aropa-siddha-bhakti or endeavours which are indirectly
attributed with the quality of devotion and sometimes jnana is identified as sanga-
siddha-bhakti or endeavours associated with or favourable to the cultivation of
devotion. But they can never be accepted as svarupa-siddha-bhakti or bhakti in its
constitutionally perfect- ed stage. Svarupa-siddha-bhakti is kaitava-sunya or free
from any deceit and full of unalloyed bliss by nature, meaning that it is devoid of
any desires for heavenly enjoyment and the attainment of liberation. But in
aropa-siddha-bhakti the desires for bhukti and mukti remain in a hidden
position. Therefore, it is also called sakaitava-bhakti or deceitful bhakti. Oh my
dear intimate Vaisnavas! By your constitutional nature you are attracted to
svarupa-siddha-bhakti and have no taste for aropa-siddha-bhakti or sanga-siddha-
bhakti. Although these two types of devotion are not actually bhakti by their
constitution, some people refer to these two types of activities as bhakti. In fact
they are not bhakti, but bhakti-abhasa or the semblance of real bhakti. If by some
good fortune through the practice of bhakti-abhasa one develops sraddha for the
true nature of bhakti, then only can such practice transform into suddha-bhakti.
But this doesn't happen easily, because by the practice of bhakti-abhasa there
exists every possibility of remaining bereft of suddha-bhakti. Therefore, in all the
scriptures the instruction is to follow svarupa-siddha-bhakti. In this short article,
the intrinsic nature of suddha-bhakti has been explained. Having carefully
reviewed all the instructions of our predecessor acaryas, in summary form we are
presenting their heartfelt sentiments in the following verse:
purna cidatmake krsnejivasyanu cidatmanah

upadhi rahita -cesta bhaktih svabhaviki mata
Sri Krsna is the complete, all-pervading consciousness who always possesses all
potencies, and the jiva is the infinitesimal conscious entity who is likened to a
single particle of light situated within a ray of the unlimited spiritual sun. The
natural and unadulterated endeavour of the infinitesimal conscious entity towards
the complete consciousness is called bhakti. The jiva s persistence towards
anyabhilasa (acting to fulfil desires other than the desire to please Sri Krsna), jnana
and karma is called "acquiring material designation." We should understand that
the natural inherent endeavour of the jiva can only mean the favourable
cultivation of activities to please Sri Krsna.
Chapter Two
An Analysis of Bhakti-abhasa or the Semblance of Bhakti
yad bhaktyabhasa 2eso 'pi da-dati pha2am uttamam

tamananda-nidhim krsna caitanyam samupasmahe
"We worship Sri Krsna Caitanya, who is an ocean of transcendental bliss. Even a
faint trace of devotion unto Him yields the highest result."
My dear devotees. In the previous chapter we discussed the intrinsic nature (

svarupa) and extrinsic characteristics ( tatastha-laksana) of bhakti. In this chapter
we will discuss bhakti- abhasa or the semblance of bhakti. We have already
discussed a little about bhakti-abhasa while reviewing the tatastha-laksanaof
bhakti, and indeed, bhakti-abhasa is actually included within the category of the
tatastha-laksana of bhakti. But since it is not really suitable for bhakti-abhasa to be
thoroughly analysed in a section where both the svarupa and tatastha- laksana of
bhakti are being described, it has become necessary to write a separate chapter on
the topic ofbhakti-abhasa. We hope that this article will serve to further clarify the
subject matter of the previous chapter.
It has already been stated that the natural and unadulterated endeavour of the
infinitesimal consciousness, the jiva, towards the complete consciousness, Krsna,
is called bhakti. Jivas are situated in two stages, the liberated stage and the
conditioned stage. In the liberated stage the jiva is free from all varieties of material
relationships and is situated in his pure, constitutional position. In such a stage
the jiva remains free from any material designation and hence within him th ere is
no opportunity for the marginal characteristics of bhakti to exist. In the condi-
tioned stage the jiva forgets his constitutional identity as his spiritual intelligence
is deluded by the coverings of the subtle and gross bodies. In this stage the jiva
acquires various material designations. When a mirror is free from dust, it gives a
clear reflection of any object, but when it is covered with dust, it does not give a
clear reflection. In such a condition we can say that the mirror has acquired a
designation. When something covers the svabhava or nature of an object, then that
covering is called the object s designation. Material nature covers the pure
constitutional nature of the jiva, and that covering is the jiva s designation. It is
said in the Srimad-Bhagavatam (11.2.37):
bhayam dvitiyabhinivesatah syad

isad apetasya viparyayo 'smrtih
tan mayayat-o budha abhaj et tam
bhaktyaikayesam guru devatat-ma
The jiva's innate tendency of unalloyed devotion towards the complete

consciousness, Bhagavan Sri Krsna, is his nitya-dharma or eternal occupational
duty. When the same jiva becomes opposed to Bhagavan, then he is gripped by
fear and his intelligence is lost. Maya is the apara-sakti or external potency of
Bhagavan. Considering the existence of this material world which has manifested
from the external potency to be an independent element from Bhagavan, the
unfortunate jiva falls into material existence. Intelligent people, accepting the
shelter of the lotus feet of a sad-guru, engage themselves in the exclusive bhajana
of the para- ma-deva or supreme god, Sri Hari.
From the above verse we can conclude that the jiva s mayabhinivesa or absorption
in the material energy imposes a false designation upon him. In such an
adulterated stage, the bhakti of the jiva easily deteriorates and appears as bhakti-
abhasa. Those who desire nothing other than entrance into suddha-bhakti should
completely cross over bhakti-abhasa and take shelter of kevala-bhakti, exclusive
and uninterrupted devotion. For this reason we are reviewing the topic of bhakti-
abhasa in great detail. This in-depth analysis of bhakti-abhasa is extremely con-
fidential; only intimate devotees are qualified to hear it. This is because those who
consider bhakti-abhasa to be bhakti will never be pleased upon reading this book
until they become truly fortunate. I am feeling immense pleasure in presenting this
topic before the intimate devotees.
Srila Rupa Gosvami has not given a separate analysis of bhakti-abhasa in Bhakti-
rasamrta- sindhu. Within the first half of the verse a n y a b h ilasita-sunyam jnana-
karmady anavrtam" he has given a complete yet hidden explanation of bhakti-
abhasa. While discussing the topic of rati-abhasa or the semblance of rati in his
review of rati-tattva, Srila Rupa Gosvami has nicely explained bhakti-abhasa. I am
presenting this deliberation on bhakti-abhasa upon the basis of the conception of
rasacarya Srila Rupa Gosvami. Bhakti-abhasa exists prior to the stage of suddha-
bhakti. From bhakti-abhasa the stages of suddha-bhakti and rati in suddha-bhakti
appear in sequence. Srila Rupa Gosvami says ( Bhakti-rasamrta-sindhu 1.3.05), "
pratibimbas tatha chaya ratyabhaso dvidha matah." There are two types of bhakti-
abhasa: pratibimba-bhakti- abhasa and chaya-bhakti-abhasa. The difference
between the two is that pratibimba remains apart from the original object and
appears as another separate entity, while chaya is completely dependent on the
original object and from a position of proximity to it appears as a partial
manifestation of the original object. When a tree is reflected in water, the tree
which is visible in the water is called the pratibimba or reflection of the original
tree. The reflection is never in touch with the original object. The existence of the
reflection is due solely to the existence of the original object; still, the reflection is
accepted as a separate identity. The form which appears because of the tree's
blockage of the path of light and which resembles the form of the tree itself is
called the chaya or shadow. The existence of the chaya is entirely dependent upon
the original object. Srila Jiva Gosvami says, " tasman nirupadhitvam eva rater
mukhya- svarupatvam sopadhstvam abhasatvam tattva gaunya vrttya
pravarttamanatvam iti," which means that when bhakti is unadulterated, it is
svarupa-bhakti or devotion in its intrinsic state, but when bhakti is adulterated,
then it is called bhakti-abhasa. Bhakti-abhasa is manifested by the gaunI-vrtti or
secondary inclination of the jiva. The jiva s intrinsic inclination is called the 1%
mukhya-vrtti and the inclination which is obstructed or covered is called the
gauni-vrtti. Pratibimba-bhakti-abhasa and chaya-bhakti-abhasa are both
categorised as gauni-vrtti or secondary tendencies. When bhakti reaches its pure
form, it is completely free from the tendencies of pratibimba and chaya. At that
time only the original object itself, pure spontaneous devotion, is manifest.
Pratibimba bhakti-abhasa
Pratibimba-bhakti-abhasacan be divided into three categories: (I ) nirvisesa-

jnanavrta-bhakti- abhasa, (2) bahirmukha-karmavrta-bhakti-abhasa, and (3)
viparita vastu me bhakti-buddhi- janita bhakti-abhasa.
(I) In nirvisesa-jnanavrta-bhakti-abhasa, bhakti remains hidden by a covering of

impersonal knowledge. At that time a curtain of impersonal knowledge exists
between the sadhaka and svarupa-siddha-bhakti, making direct realisation of
svarupa-bhakti impossible.
The conception of impersonal jnana is that within cit-tattva or transcendence,

names, forms, qualities, pastimes and other attributes don t exist. According to this
philosophy, these attributes exist only in material objects and when the jiva
becomes liberated from material existence, he merges into undifferentiated
brahma. Wherever such nirvisesa-jnana exists, suddha-bhakti cannot manifest
there. Krsnanusilana is called suddha-bhakti. But the activities of bhakti are not
possible in the nirvisesa stage because neither Krsna, the krsna-dasa-jiva, nor
devotional endeavours are present. If someone believes that when the perfectional
stage of liberation is achieved bhakti no longer exists due to the destruction of the
mind, body and false ego, but simultaneously they continue to follow the process
of bhakti to achieve such perfection, then how can their krsna-bhakti be called
eternal and free from deceit> Such a person tries to please Krsna for the time being
and in the end attempts to extinguish Krsna s existence. In precisely the same way,
Vrkasura pleased Siva with his worship and after obtaining a boon from Siva that
he could kill anyone by merely placing his hand on their head, he tried to kill Siva
himself. The devotion of such a person is deceitful and temporary due to his
ignorance of the intrinsic nature of nitya-siddha-bhakti. In Bhakti-rasamrta-sindhu
(1.3.99, 96), Srila Rupa Gosvami has described the attributes of such deceitful
bhakti:
kintu bala camat-kara kari t-ac cihna -viksaya

abhij nena subodho yam ratyabhasah prakirtitah
asramabhista nirvah-i rati 2aksan-a 2aksitah

bhogapavarga saukhy-amsa vyanj a-kah pratibimbakah
By observing the symptoms of shedding tears and trembling in persons who desire
material enjoyment and liberation, it may seem that they have developed krsna-
ratior excessive attachment for Krsna. But only foolish people, who are easily
influenced by a show of external symptoms, will consider such so-called rati as
genuine. Those who are knowledgable know it as rati-abhasa. Such a person's
trembling and shedding of tears are due to two reasons. The first reason is that
they have a hankering for impersonal liberation and by remembering Krsna, who
alone can award such mukti, they feel great pleasure. This pleasure is the cause of
their shedding tears and trembling; it is not due to spontaneous love for Krsna.
The second reason for their shedding tears and trembling is the happiness derived
from thinking that simply by the performance of such bhakti-abhasatheir inner
desires for material enjoyment will be easily ful- filled. varanasI-nivasi kascid ayam
vyaharan harescaritam yati-gosthyamutpulakah sincati gandadvayimasraih Once,
in the city of Varanasi, a sannyasi was chanting the names of Hari in an assembly
of sannyasis and eventually he began trembling and tears started flowing from his
eyes. While chanting harinama he was thinking, "Aha! By such a simple process I
will attain impersonal liberation." Srila Rupa Gosvami describes the cause of such
a condition ( Bhakti-rasamrta-sindhu 1.3.97-98): daivat sad-bhakta-sangena
kirtanadyanusarinam prayah prasanna-manasam bhogo moksadi-raginam
kesanciddhrdi bhavendoh pratibimba udancati tad-bhakta hrnnabhahsthasya tat
samsarga-prabhavatah Exhibiting such trembling and shedding of tears is not easy
for an impersonalist because jnana and vairagya make the heart hard and push
away all the symptoms of bhakti, which is very tender by nature. Even though in
the process of sravana and kirtana conducted by the impersonalists the disease of
the desires for sense gratification and liberation exists, they still feel a little
pleasure in their hearts from their performance of sravana and kirtana. If at such a
time by some good fortune they obtain the association of a pure devotee of
Bhagavan, then by the effect of that association the bhava which has arisen like the
moon in the sky of the hearts of pure devotees is reflected even in their hearts
which are contaminated by the impersonal conception. Such an occurrence can
sometimes cause a little ecstasy and shedding of tears. But when again they lack
the association of such a devotee, they deride the tears and trembling of their own
disciples as fraud or cheating. Hence, bhakti can never appear in the heart covered
by impersonal jnana, but sometimes there is the appearance of bhakti-abhasa.
(2)In bahirmukha-karmavrta-bhakti-abhasaa blockage comprised of an external

covering of karma or fruitive activities is produced by the gauna-vrtti or secondary
tendency of bhakti. It is as if a curtain of fruitive activity is present between the
relisher, the jiva and that which is to be relished, bhakti. This curtain covers the
svarupa or intrinsic nature of bhakti. Varna-dharma, asrama-dharmaand astanga-
yoga are all classified as karma. Karma is of two types: nitya and naimittika. All
actions which result in piety are considered karma. A detailed explanation of
karma here would greatly enlarge this presentation. Those who specifically want to
understand karma-tattva may read the initial pages of my book Sri Caitanya-
siksamrta. The process of karma delineated in the books of the smarta-brahmanas
is all external karma. The sandhya- vandana or prayers to be recited daily at dusk
and so on which are suitable for the proper execution of one's varnasrama duties
and which are mentioned in the books of the smartas are called nitya-karma or
daily routine activities. The smartas consider these nitya-karma activities to be
bhakti. Yet an in-depth review of these activities will reveal that they are also
external. The symptoms of bhakti which are visible in them are due merely to
pratibimba-bhakti-abhasa and not real bhakti. This is because the desired fruit of
these activities is either the attainment of impersonal liberation or the pleasures of
this world or the heavenly worlds. Some people consider the limbs of bhakti-tattva
such as sravana and kirtana to be karma and the sravana and kirtanaof karma-
tattva to be bhakti. These misconceptions are caused by their ignorance of proper
tattva. Although externally there appear to be many similarities between karma
and sadhana-bhakti, there exists a fundamental difference between the two.
Whatever action is performed to attain mundane happiness in this world or in the
heavenly worlds is called karma. This happiness is classified as either sense
gratification or relief from suffering in the form of impersonal liberation.
On the other hand, bhakti is the action performed with absorption in those
sentiments which only help to increase our natural inborn inclination towards
achieving krsna-rati and where the performer has no other desire whatsoever.
Despite accruing some other fruits by the performance of such activity, the
performer considers that fruit to be very insignificant. Those acts which nourish
suddha-bhakti are also considered bhakti because bhakti alone is the mother of
bhakti; jnana and karma can never be capable of producing bhakti. My dear
intimate devotees. You cannot satisfy the people engaged in gross activities by
presenting before them this subtle difference between karma and bhakti. Only
when their faith in karma and jnana dwindles by the accumulation of heaps of
pious activities and by the effect of association with pure devotees of Bhagavan will
the seedling of undeveloped bhakti appear in their hearts in the form of sraddha.
Unless in possession of such sraddha, no one can understand the subtle dif-
ference between karma and bhakti. We should understand that if someone thinks
that bhakti is simply another form of karma, then he won't be able to relish the
transcendental sentiments of suddha-bhakti in his heart. The difference between
bitter and sweet can be distinguished only by tasting them, not by reasoning. After
actually tasting them, it becomes much easier to consider and then determine
which of them is superior. Those inclined towards karma sometimes dance,
tremble, and shed tears while chanting harinama, but all of this is pratibimba-
bhakti, not suddha-bhakti, and is the result of their previous good fortune of
having associated with devotees as described in the verses which were quoted
previously such as " sat-bhakta- sangena". Their trembling and shedding of tears
are just bhoga-saukhyamsa-vyanjakaor symptoms produced by sensual pleasure
and are considered mere pratibimba only. At such times they are either immersed
in thoughts of heavenly pleasure or absorbed in an imaginary ocean of the pleasure
derived from liberation. This is pratibimba-bhakti-abhasa.
(3) In present times we can easily point out viparita vastu me bhakti-buddhi-janita
bhakti- abhasa which is produced by the visualisation of bhakti in activities which
are actually opposed to bhaktiand which is prevalent in the pancopasana and in
the Isvara-pranidhana or concentration upon the Isvara within the yoga process.
Those known as pancopasanaconsider that there are five sampradayas Saiva
(worshippers of Siva), Sakta (worshippers of Durga), Ganapatya (worshippers of
Ganesa), Saura (worshippers of Surya), and Vaisnava (worshippers of Visnu). All
five are followers of impersonalism. The Vaisnava line mentioned here is not the
Vaisnava line which follows the genuine principle of bhakti. The four genuine
Vaisnava sampradayas are not included within the Vaisnava pancopasana-
sampradaya mentioned here. Sri Ramanujacarya, Sri Madhvacarya, Sri Visnusvami
and Sri Nimbaditya are the four acaryas of the four bona fide sampradayas of
suddha-bhakti which are described in the verse sri-brahma- rudra-sanakascatvarah
sampradayinah. To indicate these four sampradayas, it is said in the scriptures,
sampradaya-vihina ye mantras te nisphala matah," which means mantras not
accepted from the four bona fide sampradayas yield no results.
Vaisnavas who belong to the pancopasana section are basically impersonalists, not
pure devotees. All the pancopasakas believe that the murtis of their five
worshipable deities are ultimately imaginary. In other words they believe that
brahma has no form and that these forms are conceived only as a convenience for
worship while still in the bodily conception of life. According to their concept,
when one's worship becomes perfect they merge into impersonal brahma and the
devotion they offered to those 'imaginary murtis whom they consider to be the
Rsvara is not eternal. This activity is simply jnanavrta-bhakti-abhasa. One cannot
attain suddha-bhakti as long as he believes such jnanavrta-bhakti-abhasa to be
real bhakti. If symptoms of bhakti such as trembling and the profuse shedding of
tears are detected in the performers of this type of bhakti-abhasa, they should be
taken only as symptoms produced by sensual pleasure and mere pratibimba or a
reflection of the genuine symptoms. Just as the pancopasakas display bhakti-
abhasa towards their 'imaginary mur tis of demigods, similarly yogis also display
trembling and shedding of tears towards their 'imaginary murti of the Supersoul.
These are all examples of pratibimba-bhakti-abhasa. The concept that pratibimba-
bhakti- abhasa will gradually develop and will ultimately transform into suddha-
bhakti is totally false because by rejecting impersonal meditation and the benefits
sought from fruitive activities the existence of this tattva ( bhakti-abhasa) totally
vanishes. There remains no possibility of those practicing pratibimba-bhakti-
abhasa actually being benefited unless they completely purify their consciousness
from its very root. Impersonalists such as the four Kumaras and the topmost
jnanI Sukadeva Gosvami could only begin new and more exalted lives when they
completely renounced their previous faiths and accepted the path of bhakti. By
the strength of their new, exalted lives they achieved the status of our acaryas.
Regarding pratibimba-bhakti- abhasa, Srila Rupa Gosvami says ( Bhakti-rasamrta-
sindhu1.3.02-03):
vimuktakhila tarsair ya muktair api vimrgyate

ya krsnenatigopyasu bhaj adbhyo pi na diyate
sa bhukti-mukti-kamatvac chuddham bhaktim akurvatam

hrdaye sambhavaty esam katham bhagavati ratih
"How is it possible for the rare bhagavat-rati or intense attachment for Bhagavan in
the stage of bhavato appear in the hearts of those desiring material sense
gratification and impersonal liberation when such rati is being eagerly sought after
by liberated souls who have completely renounced all varieties of material desires
and is not easily granted by Sri Krsna to those engaged in His exclusive bhajana>"
It is imperative to mention here that those who consider the pleasure derived from
illicit association with women and taking intoxication to be bhagavat-rati are
themselves polluted and may pollute others also.
Chaya-bhakti-abhasa
It is very important for a sadhaka to understand chaya-bhakti-abhasa. Unlike

pratibimba- bhakti-abhasa, chaya-bhakti-abhasa is not crooked and shrewd; it has
simplicity and virtue. Srila Rupa Gosvami has written as follows regarding chaya-
bhakti-abhasa ( Bhakti-rasamrta- sindhu 1.3.09-53):
ksudra kautuhalamayz cancala duhkha harinz
rates chaya bhavet kincit tat s-adrsyavalambini
hari p-riya k-riya k-ala d-esa p-atradi s-angamat

apy anusangikadesa kvacid aj nesvapiksyate
kintu bhagyam vina nasau bhavac chayapy udancati

yad abhyudayatah ksemam tatra syad uttarottaram
hari pr-iya janasyaiva prasadabhara la-bhatah

bhavabhaso pi sahasa bhavatvam upagacchati
tasminn evaparadhena bhavabhaso py anuttamah

kramena ksayam apnoti khastha purna sas-i yatha
There are a few similarities between chaya-bhakti-abhasa and suddha-bhakti, but

by nature the practitioner of chaya-bhakti-abhasa feels some slight curiosity
concerning what fruit will be attained by following this process, his mind is
restless and some of his material distress is eradicated. Chaya-bhakti-abhasa is
sometimes visible even within a person bereft of spiritual knowledge just by the
influence of their having come into contact with the times, places and devotees
that are related to Bhagavan. Whether one be a pancopasaka or a sampradayika
(coming in a bona fide parampara), one cannot attain the stage of chaya-bhakti-
abhasa without some special good fortune having arisen within him because
upon the shadow of bhava arising just once i n w h a t e ver mi n ute degree it may
be it w il l certainly grow and result in progressive benefit for the sadhaka. Upon
obtaining the mercy of a pure Vaisnava, bhava- bhasa can suddenly progress up to
the stage of bhava. But on the other hand, if one commits offences at the feet of
pure Vaisnavas even the topmost bhavabhasagradually deteriorates just like the
gradual waning of the moon in krsnapaksa, the dark fortnight of the lunar month.
Chaya-bhakti-abhasa is of two types: (1) sva-rupa-jnanabhava-janita-bhakti-abhasa
or bhakti- abhasawhich appears in the absence of knowledge of one's inherent
identity, and (2) bhakti- uddipaka-vastu-sakti-janita-bhakti-abhasa or bhakti-
abhasain which the stimulation for bhakti is caused by the influence of having
come into contact with objects such as time, place and cir- cumstance which are
related to Bhagavan.
(1) The svarupa-jnana or intrinsic knowledge concerning the sadhaka (the

practitioner), sadhana (the practice) and sadhya (the object of achievement) is
nondifferent from the svarupa of suddha-bhakti. When such svarupa-jnana has not
yet arisen within a sadhaka but the desire to cross over the ocean of material
existence has come within him, then whatever symptoms of bhakti which are
visible in him in that condition are merely bhakti-abhasa. This bhakti-abhasa
transforms into suddha-bhakti when one obtains svarupa-jnana. Even for
Vaisnavas who are duly initiated into the genuine sampradaya the vastu-prabha, or
illumination of one s eternal identity arising from their diksa-mantra which they
received from their diksa-guru, won t appear until they receive this svarupa-jnana
by the mercy of a siksa-guru. Due to ignorance of svarupa-jnana, svarupa-siddha-
bhakti remains covered and hence only bhakti-abhasa is visible. The devotion of
pancopasakas who remain aloof from the teachings of impersonalism and perform
the worship of their favourite deity by considering Him to be a direct expansion of
Bhagavan and the supreme goal is also chaya-bhakti-abhasa. Still, there is a great
deal of difference between pancopasaka Vaisnavas and sampradayika Vaisnavas.
The nistha or firm faith of sampradayika Vaisnavas in the personal aspect of
Bhagavan is much stronger than that of pancopasaka Vaisnavas. By receiving
proper instruction on tattva, a sampradayika Vaisnava remains hopeful of reaching
a very exalted stage of suddha Vaisnavism, but a pancopasaka cannot be as hopeful
of achieving such an exalted stage of Vaisnavism by receiving instruction on the
tattva according to their own custom. The accessibility of association of pure
devotees for sampradayika Vaisnavas is much better than it is for pancopasakas. If
by some fortune the pancopasakas obtain the association of devotees and
simultaneously keep themselves aloof from the association of impersonalists, they
can then be refined by the sampradayika system and can begin pursuing the path
of suddha-bhakti. Two scriptural evidences mentioned in Bhakti-sandarbha are
being quoted here. In the Skanda Purana it is confirmed that sampradayika
Vaisnavas achieve their desired result even by the practice of chaya-bhakti-abhasa.
Sri Mahadeva says ( Hari-bhakti-vilasal 1.200):
diksa mat-rena krsnasya nara moksam labhanti vai

kim punar ye sada bhaktya puj ayanty acyutam narah
"Just by receiving initiation into the krsna-mantra one can obtain mukti, so what
can be said about what one can achieve by performing bhagavad-bhakti>"
Regarding pancopasakas who remaining free from pratibimba-bhakti-abhasa have

developed chaya-bhakti-abhasa, the Adi-varaha Purana (211.85) says:
j anmantara sahasr-esu samaradhya vrsadhvaj am

vaisnavatvam labhet kascit sarva papak-saye sati
"If one worships Ganesa for thousands of births and becomes free from all sins,
then it is possible to come to the platform of Vaisnavism."
The scriptural conclusion is that saktas or worshippers of the goddess Durga are
gradually elevated to bhakti, either personal or impersonal, by first becoming
worshippers of the sun- god, then worshippers of Ganesa, then worshippers of
Siva, then pancopasaka Vaisnavas, and finally sampradayika Vaisnavas. By the
careful analysis of the words of the scriptures it is understood that by the influence
of association with pure devotees chaya-bhakti-abhasa transforms into suddha-
bhakti.
(2) In the scriptures there are many examples of bhakti-uddipaka vastu-sakti janita
bhakti- abhasa. The tulasi plant, maha-prasada, vaisnava-prasada, the days of
devotional observance such as Ekadasi, the Deity of Bhagavan, the holy dhamas,
the Ganga, the footdust of Vaisnavas and so on are various objects which act as
bhakti-uddipaka or stimuli to bhakti. The jiva receives immense benefit even by
coming in contact with these objects unknowingly. Sometimes benefit is accrued
even when the innocent jiva unknowingly commits an offence to them. Coming
into contact with these objects in this way is also bhakti-abhasa. Devotees won t be
astonished upon witnessing such remarkable results of bhakti-abhasa; all such
results are due solely to the immense power of suddha-bhakti. If the processes of
jnana and yoga are not executed purely and if they are not supported by bhakti-
abhasa, then they are incapable of granting any result. On the other hand, Bhakti-
devi is completely independent; regardless of the motives of those who take shelter
of her, she fulfils their innermost desires. Although all these results are visible in
bhakti-abhasa, it is not the prescribed conduct. The execution of suddha-bhakti is
our only duty. Those who desire absolute success should not in any circum-
stances give a place to pratibimba-bhakti-abhasa within their hearts. By the
strength of bhajana performed under the guidance of pure Vaisnavas, they should
cross beyond chaya-bhakti- abhasa and take exclusive shelter at the lotus feet of
Bhakti-devi. Therefore, all of you kindly accept the following principle presented
by Visva-vaisnava dasa:
pratibimbas tatha chaya bhedattatva vica-ratah

bhaktyabhaso dvidha so pi varjaniyah rasarthibhih
Those who desire to relish bhakti-rasa should always remain aloof from both types
of bhakti-abhasa. By reviewing the tattva, it is concluded that bhakti-abhasa is of
two types, pratibimba-bhakti-abhasa and chaya-bhakti-abhasa. Pratibimba-
bhakti-abhasa has a tendency to make the jiva commit offences while chaya-
bhakti-abhasa is incomplete in itself. The execution of suddha-bhakti is the only
recommended activity for the jiva.
Offences towards Bhakti
This is a very dangerous item. We execute so many limbs of bhakti, such as

accepting the diksa-mantra from a bona fide guru, everyday applying tilaka to
twelve different parts of the body, performing arcana unto Sri Krsna, observing the
vow of Ekadasi, chanting harinama and remembering Krsna according to one s
ability, visiting the holy places like Vrndavana and so forth. But unfortunately we
don't try hard enough to avoid committing offences at the feet of Bhakti-devi.
Giving the example of the activities of Mukunda, Sriman Mahaprabhu highlight-
ed to His devotees the various symptoms of offence towards bhakti ( Sri Caitanya-
Bhagavat, Madhya-hla, 10.185, 188-190, 192):
ksane dante trna laya, ksanejathi mare

o khada jathiya beta na dekhibe more
prabhu bole "o betajakhanayathajaya

sei mata katha kahi tathaya misaya
vasistha padayej abe advaitera sange
bhakti yoge nace -gaya trna kari dante
anya sampradaye giyaj

akhana sambhaya
nahi mane bhakti jathi maraye sadaya
bhakti-sthane uhara haila aparadha

eteke uhara haila darasana b-adha"
Mahaprabhu said, "I can never bestow mercy upon Mukunda because sometimes
he displays his humility by taking straw between his teeth and at other times he
attacks Me; in other words, he keeps one of his hands at My feet (displaying
humility) and the other at My neck (attacking Me). According to his own
convenience, sometimes he behaves as My follower and at other times he criticises
Me. Hence, I cannot reward him. Wherever he goes, seeking his own benefit he
represents himself accordingly and mixes with people. Sometimes he supports the
doctrine of Mayavada by reciting from the book Yoga-vasistha which is endowed
with Advaita philosophy and at other times he shows his faith by abandoning the
impersonal concept and cul- tivating krsna-bhakti by becoming meek and humble
and dancing and performing kirtana. When he enters the sect of the
impersonalists, he rejects the eternity ofbhakti and condemns the devotees with
the weapon of argument and logic. In this way he has committed an offence at the
feet of Bhakti-devi. Therefore, I cannot give him My darsana."
Mukunda Datta is an eternal associate of the Lord, so whatever Mahaprabhu said

to him in this regard is only a lsla or pastime. But Mahaprabhu s objectives are very
grave, so there must be an extremely confidential reason for His statements here.
His confidential instruction is that we cannot please Krsna just by accepting diksa
and executing the various limbs of bhakti. Only those who have unwavering faith
in exclusive devotion can satisfy Him. Those who have developed such faith accept
the path of suddha-bhakti with great determination. They don't visit places where
doctrines which are unrelated to suddha-bhakti are discussed. They go to places
where the topic of suddha-bhakti is being discussed and they listen with great
interest. Simplicity, determination and exclusive desire for bhakti are the natural
characteristics of such unalloyed devotees. They never approve of statements or
activities which are opposed to the principles of bhakti merely to gain popularity;
pure devotees always remain indifferent to such things.
These days most people don't try to avoid the above-mentioned offences. Just from
seeing the devotees or hearing bhagavat-katha they display symptoms of apparent
spiritual ecstacy such as trembling and the shedding of tears and they support
spiritual philosophy in assem- blies, but afterwards they are again seen becoming
mad after sense gratification. Therefore, dear readers! What can be said about the
so-called nistha of those who display these bogus sentiments> We understand that
just to earn fame they display these symptoms before the devotees. Out of greed to
acquire fame or other material benefits they display varieties of this sort of
conduct. It is a matter of great sorrow that these people not only commit an
offence at the feet of Bhakti-devI by propagating deceitful philosophies in the name
of bhakti, but also completely ruin the spiritual lives of the jivas of this world.
Dear readers! We should remain very careful not to ever commit any offence at the
feet of Bhakti-devI. First of all, we must vow to perform bhakti while remaining
indifferent to all else. We must never do anything or speak anything which is
contrary to bhakti just to gain popularity or collect followers. We must remain
simple and straightforward in our actions. There shouldn t be any difference
between our words and our actions. We must never try to gain the favour of those
who are indifferent to bhakti by displaying to them artificial symptoms of
advanced devotion. We will always remain chaste to the principles of suddha-
bhakti and will never support any other doctrine. Our external conduct and the
feelings within our hearts should be one and the same.
Chapter Three
An Analysis of the Natural Attributes of Bhakti
suddha bha-kti sva-bhavasya prabhavan yat pad-asrayat

sadaiva labhatejivastam caitanyam aham bhaje
"I worship Sri Caitanya Mahaprabhu. By taking shelter of His feet, the jiva forever
obtains the potency issuing from the very nature of suddha-bhakti."
S uddha-bhakti manifests along with six symptoms: (I) k l esaghni i t brings

immediate relief from all kinds of material distress, (2) subhada i t b r i n g s all
auspiciousness, (3) moksa- laghutakrta l i b e r a t ion becomes insignificant before it,
(0) sudurlabha i t is rarely achieved, (5) sandrananda-visesatma i t g r a n t s
intense transcendental pleasure and (6) krsnakarsini i t i s t h e o nly means to
attract Sri Krsna. In the stage of sadhana-bhakti only the first two symptoms
appear, in the stage ofbhava the first four symptoms appear, and in the stage of
prema all six symptoms appear. These six symptoms will now be systematically
discussed.
(I) Klesaghni Bhakti-devi completely removes all the klesa or distress of those
who take shelter of suddha-bhakti. Klesa are of three types: papa or sin, papa-bija
or sins in their seed form and avidya or ignorance. Due to the sins committed by
the jiva in innumerable lifetimes or the sins which he may commit in his present
or future lives, he has to suffer various types of distress. The prominent sins have
been analysed in the fifth wave of the second shower of Sri Caitanya-siksamrta.
These sins can be further divided into two categories: prarabdha and aprarabdha.
Prarabdha sins are those for which the jiva must suffer the reactions in his present
life span. The sins whose reactions will be suffered in one s next life are called
aprarabdha. The sins committed by the jiva in innumerable lifetimes are added to
the series of previous aprarabdha sins and in his next birth fructify as prarabdha
sins. Hence, within the jurisdiction of eternal law, the jiva is bound to suffer the
reactions of the sins he has committed in his innumerable lifetimes. Birth in a
brahmana family, a Muslim family, a wealthy family, or a poor family, or having
beautiful personal features or being ugly are all the results of prarabdha-karma.
Birth in a yavana or untouchable family is due to prarabdha sins. Suddha-bhakti
destroys both types of sins, prarabdha and aprarabdha. If the path of jnana is
followed properly it destroys aprarabdha-karma. But according to the scriptures of
the jnanis, one must suffer the reactions of his prarabdha-karma. But bhakti also
destroys prarabdha-karma:
yan n-amadheya s-ravananukirttanad

yat p-rahvanad yat smaranad api kvacit
svado 'pi sadyah savanaya kalpate
kutah punas te bhagavan nu darsanat
Srimad-Bhagavatam3.33.6
"0 my dear Lord! By hearing and chanting Your holy names, by offering pranama
unto You and by remembering You, even a person born in a family of dog-eaters
immediately obtains the right to perform Vedic sacrifices; in other words, he
acquires the status of a brahmana. What to speak then of the benefit one can
achieve by receiving Your direct darsana>"
This verse highlights how bhakti easily destroys the prarabdha sins which result in
taking birth in a low-class family. Now see how bhakti also destroys aprarabdha
sins:
aprarabdha pha2-am
papam kutam btjam pha2onmukham
kramenaiva praliyeta visnu bhakt-i ratatm-anam
Padma Purana and Bhakti-rasamrta-sindhu 1.1.23
"For those who have undeviating and exclusive attachment for visnu-bhakti, their
(i) aprarab- dhaor the accumulated stock of sins which are lying in a dormant
condition, (ii) kuta or sins which are tending toward producing seeds, which
means that they are beginning to take shape as sinful desires, (iii) bija or seeds
which are already established as sinful desires and (iv) prarabdha or fructified sins
are all destroyed in sequence." The purport is that for the destruction of their sins,
the devotees need not perform any separate acts of either karma or jnana as
atonement.
The desires to commit sinful activities which are situated within the heart of the
jlva are called Papa-blja or the seeds of sins. Papa-blja can only be destroyed by
bhakti:
tais tany aghani puyante tapo dana vr-atadib-hih

nadharmaj am tad dhrdaya-m tad ap>sanghri sevaya-
Srimad-Bhagavatam6.2. 17 and
Bhakti-rasamrta-sindhu 1.1.2<
The systematic methods for the atonement of sins which are prescribed in the
scriptures, such as the performance of difficult vows like candrayana and other
activities on the path of ordi- nary karma as well as the performance of austerities
and the giving of charity, destroy only those sins for which they are specifically
prescribed. Those atonements do not destroy the seeds of sin, or in other words
the sinful desires which have arisen due to ignorance. Sinful desires can be
removed only by engaging in the service of Krsna, meaning that besides bhakti
there is no other means which can expunge sinful desires from the heart. As soon
as Bhakti- 25 devi appears in the heart, all the sinful desires as well as any desires
for piety are destroyed at the root. In the Padma Puranaand in the Srimad-
Bhagavatam, it is described how bhakti eradicates avidya:
krtanuyatra vidyabhir hari bh-aktir anuttama

avidyam nirdahaty asu davajvaleva pannagim
Padma Purana and Bhakti-rasamrta-sindhu 1.1.26
"When hari-bhakti appears in the heart, she is followed by vidya-sakti which

immediately dispels the ignorance situated within the heart of the jiva, just as a
serpent is burnt by a blaz- ing forest fire."
yat pad-a pan-kaj a pa2a-sa vi2as-a bha-ktya

karmasayam grathitam udgrathayanti santah
tadvan na rikta mata-yo yatayo 'pi ruddha
sroto gana-s tam aranam bhaj a vasudevam
Srimad-Bhagavatam9.22.23 and Bhakti-rasamrta-sindhu 1.1.25
"Ascetics who have detached their minds from the objects of the senses by keeping
their senses away from those objects cannot easily untie the knot of the false ego
from their hearts, whereas devotees who are exclusively engaged in transcendental
loving service unto the lotus feet of Sri Krsna can untie this knot in no tim e.
Hence, one should engage in the bhajana of Sri Krsna, the supreme shelter."
Though the cultivation of jnana can dispel avidya to some extent, without taking
shelter of bhakti a sadhaka will certainly fall down:
ye 'nye 'ravindaksa vimukta manina-s

tvayy asta bhavad -avisuddha buddha-yah
aruhya krcchrena param padam tatah
patanty adho 'nadrta yusmad -anghray-ah
Srimad-Bhagavatam 10.2.32
"0 lotus-eyed Lord! Although by the cultivation of neti-neti or the negativity

principle non- devotees endeavour to attain something different from dull matter
and consider themselves liberated, their intelligence is impure. With great
difficulty they cross the ocean of nescience to attain the stage ofbrahma, but
because they have not taken permanent shelter of Your lotus feet, they fall down
from such a stage."
0 intimate devotees. Having surely heard the word ' avidya' before, you must be
eager to know its intrinsic nature. Therefore, I will explain a few points in this
regard. Sri Krsna possesses unlimited varieties of saktis or potencies. Among
them, cit-sakti, jiva-sakti and maya- sakti are prominent. Cit-sakti displays
Bhagavan s dhama or abode and all the paraphernalia necessary for His lila.
Another name for cit-sakti is svarupa-sakti. Jiva-sakti produces innumerable
jivas. By nature jivas are purely cit-tattva or spiritual, but due to their incomplete
constitution they can be trapped by maya. By harbouring selfish desires they
become opposed to Krsna and are trapped by maya, and by desiring to be disposed
towards Krsna they are freed from maya and engage in His service. This is the
difference between conditioned and liberated jivas. Maya acts in two ways upon
the intrinsic nature of the conditioned jiva: through the avidya potency and
through the vidya potency. Through its avidya aspect, maya covers the
constitutional pure ego of the jiva, thus creating a false or distorted ego by which
the jiva iden- tifies himself with gross matter. This shackle of avidya is the cause of
the jiva s conditioned stage. Becoming free from avidya and devoid of false
designations, the jiva attains the stage of liberation. Thus avidya is nothing more
than a special potency of maya which makes the jiva forget his constitutional
position. Avidya causes karma-vasana or the desire for fruitive activity in the jiva.
These desires initiate the process of sin and piety. This avidya is the root cause of
all the difficulty experienced by the jiva. Besides bhakti no other process is capable
of eliminating this avidya. Karmacan only destroy sins, and jnana can destroy at
the root the desires which cause both sin and piety. But bhakti totally eradicates at
the root the sins themselves, the desires to perform both sin and piety, and the
prime cause of these desires, avidya.
(2) Bhakti is auspicious by nature. Srila Rupa Gosvami says (Bhakti-rasamrta-

sindhu 1.1.27):
subhani prinanam sarva jagatam anuraktata

sad gunah -sukham ityadinyakhyatani manisibhih
"Scholars define subha or true auspiciousness as possessing love for all living
entities and becoming the object of affection of all living entities as well as
possessing all good qualities, happiness, and other similar auspicious
achievements."
The Padma Puranaexplains what is meant by possessing love for all living entities
and being the object of affection of all living entities ( Bhakti-rasamrta-
sindhu 1.1.28):
yenarcito haris tena tarpitani j aganty api

raj yanti j antavas tatraj angamah sthavara api
"Those who have worshipped Sri Hari have satisfied the entire universe. Therefore,
all living entities, both animate and inanimate, love them." The purport is those
who are devoted exclusively to hari-bhajana love everyone without any envy;
therefore, others also love them.
In devotees all varieties of good qualities develop naturally. This is easily verified
by exam- ining the lives of devotees. In this regard it says in Srimad-Bhagavatam
(5.18.12, as well as Bhakti-rasamrta-sindhul . 1.29):
yasyasti bhaktir b-hagavaty a-kincana

sarvair gunais tatra samasate surah
haravabhaktasya kuto mahad gu-na
manorathenasati dhavato bahih
Those who possess undeviated and exclusive bhakti for Bhagavan become the
residence of all the demigods and all good qualities. How can such great qualities
exist in non-devotees whose illicit desires compel them to run after sense
gratification. The qualities of compassion, truthfulness, humility, detachment,
spiritual awareness and so forth appear only in those hearts in which bhakti has
arisen. Even upon numerous endeavours these qualities don't appear in those
hearts which are occupied with desires for sense gratification. Though happiness is
included within auspiciousness, it is being reviewed separately. By nature bhakti
bestows all auspiciousness.
Srila Rupa Gosvami has written that the happiness of the conditioned soul can be
divided into three categories: vaisayika-sukha, brahma-sukhaand aisvara-sukha.
Vaisayika-sukha is all the varieties of mundane pleasure which are found within
this material world. The eighteen types of mystic perfection and heavenly
enjoyment are also considered vaisayika-sukha. Upon realising that mundane
pleasure is ultimately distressful and temporary, the endeavours to eradicate it
through the process of neti-neti is called vyatireka or the principle of negation.
The impersonal pleasure derived from these vyatireka efforts through eliminating
all mundane feelings and imagining oneself to be one with the unchangeable
brahma is called brahma-sukha. The happiness derived from taking permanent
shelter of Bhagavan, who possesses all opu- lences in full, is called aisvara-sukha.
By nature hari-bhakti bestows all varieties of happiness. According to one s specific
qualification and desires, it bestows either vaisayika-sukha, brahma- sukha or
aisvara-sukha.
siddhayah paramascarya bhukti muktis c-asasvati

nityam ca paramanandam bhaved govinda bhaktitah
Bhakti-rasamrta-sindhu l. 1.31
Anima, mahima, laghima, prapti, Isita, vasitva, prakamya and kamavasayita

these eight types of perfections, all varieties of material enjoyment, brahma-sukha
and paramananda or the supreme bliss can all be achieved by performing bhakti
for Sri Govinda."
It is written in the Sri Hari-bhakti-sudhodaya (and Bhakti-rasamrta-sindhu 1.1.32):
bhuyo 'pi yace devesa tvayi bhakti drdhastu m-e

ya moksanta caturvarga pha2ada sukhada 2ata
"0 Lord of the demigods! I repeatedly beg for the boon of attaining exclusive
devotion unto You by which, according to their specific qualification, some
devotees obtain the fruits of wealth, religiosity, sense gratification and liberation
while others obtain the fruit of the happiness of possessing prema for You."
The purport is that bhakti is capable of bestowing all types of happiness but the
unalloyed devotees, considering the pleasure derived from sense gratification and
brahma-sukha to be insignificant, search exclusively for prema-sukha. Without the
help of bhakti, the paths of jnanaand karma are incapable of yielding any result.
Hence, in any condition, happiness cannot be obtained without bhakti.
(3) Moksa-laghutakrta: By nature bhakti renders the conception of mukti

insignificant. It is said in the ¹ r a d a - p a n caratra (and Bhakti-rasamrta-sindhu
1.1.3%):
hari bhak-ti mahadevyah sarva muktyadi siddhayah

bhuktayas cadbhutas tasyas cetikavad anuvratah
"The various kinds of perfections headed by mukti and the entirety of mundane
pleasures follow behind the goddess of hari-bhakti, Bhakti-devi, as her
maidservants."
Srila Rupa Gosvami has also said this very beautifully (Bhakti-rasamrta-
sindhu 1.1.33):
manag eva prarudhayam hrdaye bhagavad ratau

purusarthas tu catvaras trnayante samantatah
"Only when one understands the fourfold achievements of economic development,

religiosity, sense gratification and liberation to be very insignificant can it be
accepted that suddha- bhakti is appearing within him ."
(0) Attainment of hari-bhakti is extremely rare, sudurlabha. Srila Rupa Gosvami

writes about the extreme rarity of bhakti ( Bhakti-rasamrta-sindhul . 1 .35):
sadhanaughair anasangair alabhya sucirad api

harina casv adeyeti dvidha sa syat sudurlabha
There are two reasons for hari-bhakti being so rare. First, it cannot be achieved in
spite of engaging in many varieties of sadhanafor a long period of time as long as
one is bereft of firm faith and unwavering persistence. Second, Sri Hari does not
easily grant His bhakti even though one may be engaged in asanga-yukta-sadhana
or sadhanaendowed with unflinching attachment. The word ' asanga implies
expertise in bhajana. Without expertise in bhajana, no sadhana can grant hari-
bhakti. By executing sadhana with expertise in bhajana for a long period of time
and after namaparadha and vaisnava-aparadhahave been dispelled, by the mercy of
Bhagavan suddha-bhaktiwhich establishes one in knowledge of his constitutional
identity arises in the heart.
j nanatah sulabha muktir bhuktir yaj nadi punyatah

seyam sadhana s-ahasrair hari b-haktih sudurlabha
Bhakti-rasamrta-sindhu 1.1.36
"By the cultivation of jnana one can easily obtain muktiand by the performance of
sacrifices and other pious activities one can also easily obtain bhukti, but despite
performing innumerable sadhanas one cannot achieve hari-bhakti so easily."
Bhagavan does not easily grant His bhakti, as confirmed in Srimad-Bhagavatam

(5.6.18 and Bhakti-rasamrta-sindhul . 1.37):
rajan patir gurur alam bhavatam yadunam

daivam priyah kula pati-h kva ca kinkaro vah
astv evam anga bhaj atam bhagavanmukundo
muktim dadati karhicit sma na bhakti yoga-m
"My dear King Pariksit. Lord Muk u nda Himself was the protector, guru, istadeva
(worshipable Deity), well-wisher and kula-pati (head of the dynasty) of the
Pandavas and the Yadu dynasty. Sometimes He even became their obedient
servant. It is a matter of great fortune because Bhagavan easily grants mukti to
those engaged in His bhajana, but He doesn t easily award His prema, which is far
superior to mukti.
In his commentary to this verse, Srila Jiva Gosvami comments, " tasmad
asangenapi krte sadhana-bhute saksad bhakti-yoge sati yavat phala-bhute bhakti-
yoge gadhasaktir na jayate tavan na dadatity arthah": those who engage in
bhagavad-bhajana by executing the ninefold limbs of bhakti are not granted
suddha-bhakti by Bhagavan until they develop strong attachment for rati-tattva
which is the fruit of the perception of one s eternal identity. Until that time comes,
one s bhakti remains in the form of chaya-bhakti-abhasa.
(5) Sandrananda-visesatma: By nature bhakti is very intense ananda or

transcendental pleasure. It has already been mentioned that Bhagavan is the
complete saccidananda-svarupa and the jiva is anucidananda or an infinitesimal
particle of spiritual bliss who is likened to a single particle of light situated within
a ray of the unlimited spiritual sun. Hence, cit and ananda are also present within
the jiva in minute quantity. People generally understand the word ananda to mean
mundane pleasure, but whatever pleasure can be derived from all material
pleasures combined is extremely negligible when placed before ananda-tattva.
Material pleasure is extremely weak and momentary, whereas cidananda,
transcendental pleasure, is extremely intense. Bhakti is very intense transcendental
pleasure and the intrinsic pleasure of the jivas. Brahmanandais negligible before
bhakti. Brahmananda is not the eternal bliss of the jiva; it is the so-called pleasure
obtained from the negation of matter and material activities. Srila Rupa Gosvami
has said ( Bhakti-rasamrta-sindhul . 1.38):
brahmanando bhaved esa cet pararddha g-uni k-rtah

naiti bhakti s-ukhambhodheh paramanu tu-lam api
"Even if the brahmananda experienced by impersonalists is multiplied by ten

million times, the resulting ananda won't be equal to even a drop of the ocean of
pleasure derived from bhakti." The purport is that by simple imagination we may
extend brahmananda to whatever extent, but in reality it cannot even come near
the intrinsic pleasure of the jiva, what to speak of equalling it. The constitutional
pleasure of the jiva is inborn and hence natural. Brahmananda is unnatural due to
arising from the jiva s distorted endeavours and hence it is temporary. It is said in
Hari-bhakti-sudhodaya (and Bhakti-rasamrta-sindhul . 1.39):
tvat sak-sat kar-anahlada visu-ddhabdhi sth-itasya me

sukhani gospadayante brahmany api j agad gur-o
"0 Bhagavan! By attaining Your darsana, I am now established in the ocean of pure
bliss. What to speak of material pleasure, even brahma-sukha now seems as
insignificant as the water in a calf's hoof-print."
There are many similar statements found in the scriptures.
(6) Krsnakarsini: Bhakti is the only means to attract Krsna. As Srila Rupa Gosvami
writes ( Bhakti-rasamrta-sindhul . 1.01):
krtva harim prema bhaj a-m priya varga-sama-nvitam

bhaktir vasi karot-iti sri krsna-karsini mata
" Suddha-bhakti overpowers Sri Krsna and all His dearmost associates with prema;
this very ability to attract Srl Krsna is actually the inherent nature of Bhakti-devl."
The purport of this is that in the stage of sadhana-bhakti, as long as suddha-bhakti

hasn t arisen within the heart, a sadhaka is performing bhakti-abhasa. At this stage
the attainment of suddha-bhakti is very rare. But when suddha-bhakti does appear
in the heart e ven in the stage of sadhana a l i t t l e of the splendour of the limbs of
bhajana begins to blossom. At that time realisation of the jiva s eternal identity and
realisation of the true intrinsic nature of bhagavat-tattva is kindled by the medium
of that splendour. Subsequently, a powerful agitation in the form of deep
attachment for bhakti develops within the heart of the devotee. Thus, the
appearance of this stage of bhajana causes suddha-bhakti-sadhana to quickly
unfold into the stage of rati or bhava and to ultimately fully blossom into prema.
In the stage ofbhava, bhakti attracts Sri Krsna along with His dearmost
companions, but in the stage of prema, bhaktimakes the sadhaka an instrument of
sri-krsna-lila and thus induces him to relish the topmost rasa. This topic will be
explained more clearly ahead. Visva-vaisnava dasa comments on this subject in the
following five verses:
k2esaghni subhada bhaktir yada sa sadhanatmika
hrdaye baddha j ivanam tatastha 2-aksananvita (1)
k2esaghni subhada moksa 2a-ghutakrt sudur2abha

sa bhaktir bhava r-upena yavat tisthati cetasi(2)
prema ru-pa yada bhaktis tada tat ta-d gu-nanvita

sandrananda vi-sesatma sri kr-snakarsani ca sa(3)
muktanam eva sa sasvat svarupananda ru-pini

sambandha sv-arupa nityam raj atejiva kr-snayoh(9)
bhaktyabhasena ya 2abhya muktir maya nikrntani

sa katham bhagavad bha-kteh samyam kanksati cetika(5)
"There are three stages of bhakti: sadhana, bhava and prema. Bhakti in the stage of
sadhana has two aspects: klesaghnatva, meaning it removes all types of material
distress, and subhadatva, meaning it offers the supreme auspiciousness. In the
stage of bhava, four aspects of bhakti are visible: klesaghnatva, subhadatva, moksa-
laghutakaritva, meaning it reveals to the practitioner the insignificance of
liberation, and sudurlabhatva, meaning it is extremely rare. In the stage of prema,
over and above these four attributes, two more aspects are visible: sandrananda-
visesatma, meaning it grants extremely intense transcendental pleasure, and sri-
krsnakarsinI, meaning it is the only means to attract Sri Krsna. In the conditioned
stage of the jiva, the three intrinsic attributes of bhakti, that is sandrananda-
svarupatva, srI-krsnakarsatva and sudurlabhatva, remain mixed with its three
marginal characteristics, that is klesaghnatva, subhadatva and moksa-
laghutakaritva. In the liberated stage, the bhakti of the jiva acts between the jiva
and Krsna as eternal loving service in a particular relationship and as the jiva s
intrinsic transcendental pleasure. The mukti which dispels the covering of maya
can be attained simply by the performance of bhakti-abhasa. Since such mukti is
just one of the ordi-nary maidservants among the many maidservants of Bhakti-
devi, how can she aspire to be equated with Bhakti-devV"
Chapter Four
An Analysis of the Qualification for Bhakti
karma jnana viragadi cestam h-itva samantatah

sraddhavan bhajate yam sri caitanya-m aham bhaje
"I worship Sri Caitanya Mahaprabhu, who is always served by faithful devotees
who have completely given up the pursuit of karma, jnana and dry renunciation."
In the first chapter we discussed the intrinsic nature of suddha-bhakti, in the

second chapter we discussed the intrinsic nature of bhakti-abhasa or that which
appears to be bhakti but in fact is not, and in the third chapter we discussed the
natural attributes of suddha-bhakti. In this chapter we will discuss the adhikara or
qualification for suddha-bhakti. No one acquires anything without possessing the
eligibility for it. This eligibility or qualification is the very foun- dation of success.
When a devotee fully understands this, he will no longer remain doubtful
concerning his eventual achievement of the ultimate goal. Many devotees think,
"For a long time now I have been fully surrendered to my guru, I have accepted
the diksa-mantra from him, I am also engaged in sravana and kirtana, but still I am
not experiencing the desired result w h a t i s the reason for this>" Gradually they
become disinterested in their bhajana and in the end they become totally faithless.
Sound knowledge of the conception of the proper qualification for bhakti can
easily protect one from such doubts.
It should be carefully noted that the performance of devotional activities such as

sravana and kirtana and the resultant appearance of symptoms like the shedding of
tears and trembling should not be accepted as true bhakti for anyone and
everyone. Hence, in order to take shelter of suddha-bhakti it is compulsory to
analyse the proper qualification for it. The hari-bhajana performed by
karmadhikaris and jnanadhikaris, or those who are eligible to perform karma and
cultivate jnana, usually becomes a part of mere karma and jnana. Therefore, such
people don t obtain the auspicious fruit which is expected from the performance of
bhajana. A devotee's hari-bhajana becomes pure only when he obtains the proper
adhikara or qualification for suddha-bhakti, and when this happens, his bhajana
will very quickly bear fruit in the form of bhava. For this reason I have undertaken
an analysis of this very important topic. Scholars quote the following verse from
Srimad Bhagavad-gita(7.16):
catur vidha -bhaj ante mam j anah sukrtino rjuna

arto j ij nasur artharthi j nani ca bharatarsabha
"My dear Arjuna! As a result of their accumulation of pious activities in

innumerable lifetimes, four types of people engage in My bhajana: arta or those
who are distressed, jijnasu or those 33 who are inquisitive, artharthi or those who
desire wealth and jnani or those who possess spiritual knowledge. These four
kinds of virtuous persons are qualified to perform My bhajana."
Those who are very anxious to eradicate their distress are called arta. Those who
are inquisitive to understand the absolute truth are called jijnasu. Those who
desire to attain material happiness are called artharthi, and those who are realising
spiritual truth at every moment are called jnam. Though one may be arta, jijnasu,
artharthI or jnam, unless one has some sukrti or accumulated pious merit he will
not be inclined towards bhajana. Srila Jiva Gosvami has defined sukrti as "those
activities in connection with transcendental personalities which give rise to an
intense desire to perform bhakti." There may be doubts concerning the existence
of sukrti in the artas, jijnasusand artharthis, but in relation to the jnams there are
no such doubts. It is a fact that jnanis certainly engage in bhajana after their
abundant accumulation of sukrti. Srila Rupa Gosvami writes ( Bhakti-rasamrta-
sindhu 1.2.20-21):
tatra gitadisuktanam caturnam adhikarinam
madhye yasmin bhagavatah krpa syat tat priyasya va
sa ksina t-at t-ad b-havah syac chuddha b-hakty adhikaravan

yathebhah saunakadis ca dhruvah sa ca catuh s-anah
"When the four types of persons who are eligible to engage in bhakti as mentioned
in the GIta and other scriptures receive the mercy of Bhagavan or His devotees,
they become free from their particular motivations which are respectively desire
for relief from distress, the desire to have their inquisitiveness satisfied, the desire
to obtain wealth and the attachment to jnana. They then become adhikaris or
rightful candidates for suddha-bhakti. This is clearly visible from the examples of
Gajendra, the rsis headed by Saunaka, Dhruva Maharaja and the four Kumaras."
When Gajendra was seized by the crocodile and was unable to free himself despite
innumerable strenuous efforts, he fervently prayed to Bhagavan. Then Bhagavan,
the saviour of the distressed, appeared and delivered Gajendra by killing the
crocodile. By the mercy of Bhagavan, Gajendra's distress was removed and he
became qualified for suddha-bhakti. Saunaka and the other rsis became very
fearful upon the arrival of Kali-yuga. Understanding the inability of karma or
fruitive activity to yield any benefit, they approached the great devotee Suta
Gosvami and inquired how the people of this age could attain the ultimate benefit.
In his reply Suta Gosvami instructed them on suddha-bhakti, and as a result of
receiving his mercy in this way, they attained suddha-bhakti. Dhruva Maharaja
worshipped Bhagavan motivated by the desire to attain an opulent kingdom. But
when Bhagavan appeared before him, by Bhagavan's mercy his desire for a
kingdom vanished and he became qualified for suddha- bhakti. Sanaka, Sanatana,
Sanandana, and Sanat-kumara are the four Kumaras. Previously they were
nirvisesa-jnanis or impersonalists, but later on, by the mercy of Bhagavan and His
devotees, they completely rejected the conception of impersonalism and attained
the adhikara for suddha-bhakti.
The purport is that as long as all of them harboured desires within their hearts
either for relief from their distress, to satisfy their inquisitiveness or to obtain
wealth, or were attached to an impersonal conception of the absolute truth, they
were ineligible for suddha-bhakti. Therefore, in relation to the adhikara for
suddha-bhakti, Srila Rupa Gosvami has written ( Bhakti- rasamrta-sindhu1.2.19):
yah kenapy ati

bhagyen-ajata sraddho -'sya sevane
natisakto na vairagyabhag asyam adhikary asau
"When one is not too attached to or detached from this material world and by
some good fortune develops faith in the service of Krsna's lotus feet, he is
considered to possess the adhikara for suddha-bhakti."
The purport is that when worldly people realise the futility of material existence
after being afflicted by various types of distress and by suffering in the absence of
their desired objects, they begin to lead their lives in a mood of detachment from
the material world. If by some good fortune at such a time they acquire the
association of Bhagavan's devotees, they enquire from them and come to
understand that there is no higher destination than the attainment of Bhagavan.
Gradually they develop firm faith in this and engage in bhajana. At that time it can
be said that they have developed sraddha in krsna-bhakti. This very sraddha is the
root cause of the eligibility for suddha-bhakti, as confirmed by Srila Jiva Gosvami s
explanation (found in Bhakti-sandarbha, Anuccheda 172) of these verses from
Srimad-Bhagavatam(11.20.27-28):
j ata sr-addho mat ka-thasu nirvinnah sarva ka-rmasu

veda duhkhatmakan kaman parityage py anisvarah
tato bhaj eta mam pritah sraddhalur drdha nis-cayah

j usamanas ca tan kaman duhkhodarkams ca garhayan
Sri Krsna says, "My devotees who have developed faith in hearing the narrations of
My pastimes remain detached from fruitive activities and try to accept the objects
of the senses just enough to maintain their lives, knowing well that sense
enjoyment leads to a miserable result. Still enduring the reactions to their previous
karma and endeavouring to become free from the cycle of the pleasant and
unpleasant results which arise from such activities, they sincerely regret those
fruitive activities and silently condemn them. They simply tolerate the reactions to
those activities while simultaneously remaining engaged in My bhajana with firm
faith and resolve."
While explaining the above verses which describe how a faithful devotee performs
bhajana, Srila Jiva Gosvami has commented in the Bhakti-sandarbha, " tad-evam-
ananya-bhakty- adhikare hetum sraddha-matram uktva sa yatha bhajeta tatha
siksayati," which means that sraddha is the sole cause of the adhikara to perform
suddha-bhakti. Srila JIva Gosvami also mentions, s r a d dha hi sastartha-visvasah.
sastram ca tad asaranasya bhayam tac charanasyab-hayam vadati. ato jatayah
sraddhayas tat saranapattir eva lingam iti," which means faith in the words of the
scriptures is called sraddha. The scriptures mention that those who have taken
shelter of the lotus feet of Bhagavan have nothing to fear, but those who have not
done so remain fearful. Thus, it can be understood from the symptoms of
saranapatti whether or not sraddha has developed within someone. What is
saranapatti> Srila Jiva Gosvami writes jatayam sraddhayam sada tad anuvrtti-
cestaiva syat" and "karma-parityago vidhiyate," which means upon the appearance
of sraddha, krsnanuvrtti-cesta or the constant endeavour to serve Krsna is always
visible in a person s behaviour and the tendency to perform karma or fruitive
activities is altogether removed. This is saranapatti. In Srimad Bhagavad-gita
(18.66), after giving separate explanations of karma, jnana and bhakti, through a
most confidential statement Bhagavan has given instruction on saranapatti:
sarva dharman -parityajya mam ekam saranam vraj a

aham tvam sarva papebhyo -moksayisyami ma sucah
We should understand the words "sarva-dharma" in this verse to mean dharmas

which are obstacles to saranapatti such as the pursuance of one's occupational
duties within the varnasrama system and the worship of demigods. Sri Krsna is
saying, "Rejecting all of these, one should perform saranapatti unto Me, meaning
one should develop exclusive sraddha towards engaging in My bhajana. Don't be
fearful of the reactions which come to those who commit the sin of rejecting their
occupational duties. I assure you that I will free you from the reactions of all such
sins."
The doubt may arise that the word sraddha, meaning faith, actually refers here to
respect. The paths of karma, jnana and so forth also require sraddha. Thus sraddha
is not only the cause of bhakti, but of karma and jnana also. The philosophical
principal is that the word sraddha actually means feelings of faith in the
injunctions of the scriptures, and included within this feeling another sentiment
certainly exists which is called ruci or taste. Despite possessing faith, one may not
desire to participate in a particular activity unless he has developed ruci for it.
Sraddha in the paths of karma and jnana is always mixed with a particle of bhakti
in the form of ruci. Only through the influence of this fraction of bhakti are the
paths of karma and jnana able to yield any result. Similarly, the sraddha which
develops for bhakti is endowed with ruci, and this sraddha is none other than the
seed of the bhakti-lata or creeper of devotion which is sown in the heart of the jiva.
Sraddha in the paths of karma and jnana is mixed with ruci for the activities of
karma and jnana respectively, but the nature of this sraddha is different. Only the
sraddha which is endowed with ruci for bhakti culminates in the symptoms of
bhakti. This is called saranapatti. Only when one s ruci for bhakti advances
through the progressive stages of sadhu-sanga, the performance of bhajana,
anartha-nivrtti and finally assumes the form of nistha does it become suddha-ruci.
Thus sraddha is a separate tattva or entity from bhakti. Srila Jiva Gosvami writes in
Bhakti-sandarbha, "tasmac chraddha na bhakty angam kintu karmany asamartha
vidvat tavad ananyatakhyayam bhaktav adhikari-visesanam eva. Hence, sraddha is
not a limb of bhakti, but an attribute for the adhikara for suddha-bhakti resulting
from one s having become indifferent to the activities of karma-kanda. It says in
Srimad-Bhagavatam (11.20.9):
tavat karmani kurvita na nirvidyeta yavata

mat katha -sravan-adau va sraddha yavan naj ayate
Sri Krsna says, "One should continue performing his occupational duties as long
as he has- n't become indifferent to them and hasn't developed sraddha towards
hearing the narrations of My pastimes."
The purport is that one is qualified to renounce his occupational duties only when
he develops sraddha in hearing the narrations of Krsna s pastimes. This is the
conclusion of the scriptures.
To clarify a possible doubt here, we must note that if sraddha, which is the very
cause of the qualification for suddha-bhakti, is itself not a limb of bhakti, then how
can jnana and vairagya, which in some instances manifest before the appearance of
sraddha, be limbs of bhakti> Srila Rupa Gosvami says ( Bhakti-rasamrta-
sindhu 1.2.208):
j nana v-airagyor bhakti

p-ravesayopayogita
Isat prathamam eveti nangatvam ucitam tayoh
"In some particular instances jnana and vairagya may be useful while a devotee is
in the initial stages of entering into bhakti-tattva, but they can never be said to be
limbs of bhakti."
Hence, it is an established fact that only that sraddha which is endowed with the
symptoms of saranapatti is the cause of the qualification for suddha-bhakti.
Sometimes people are heard saying that faith in hearing the narrations of Krsna s
pastimes is developed by some through the strict performance of their
occupational duties, by some through the cultivation of jnana and by others
through renunciation of the objects of the senses. But such statements are erro-
neous. It is possible that these processes may have been cultivated just prior to the
appearance of sraddha, but through a more detailed analysis it becomes apparent
that somehow or another there must have been some sat-sanga or association with
devotees just between the two instances; that is, between the cultivation of the
above-mentioned processes and the appearance of sraddha. In this context the
following verse from Srimad-Bhagavatam (10.51.53) is worthy of consideration:
bhavapavargo bhramato yada bhavej

j anasya tarhy acyuta sat sama-gamah
sat sanga-mo yarhi tadaiva sad gatau-
paravarese tvayi j ayate matih
"0 my dear infallible Lord! Becoming opposed to You, the living entity sometimes
attains worldly sense pleasure by pursuing the path of karma and sometimes
attains liberation through the cultivation of jnana. Thus he is entangled in the
repeated cycle of birth and death. If while wandering in this way the jiva somehow
becomes fortunate and receives the association of Your devotees, with great
determination he fixes his intelligence at Your lotus feet, understanding You to be
the only shelter of saintly persons, the origin of all creation, both material and
spiritual, and the ultimate goal."
Thus karma, jnana, vairagya and so on can never be the cause of the appearance of
sraddha; only sat-sanga can cause the appearance of sraddha. In this regard Srila
Rupa Gosvami has composed lines such as, " yah kenapy ati-bhagyena jata-
sraddho 'sya sevane." Thus only persons endowed with sraddha are the adhikaris
or rightful candidates for suddha-bhakti. There is another consideration here.
Sadhana-bhakti is of two types, vaidhi-sadhana-bhakti and raganuga-sadhana-
bhakti, as confirmed in this verse from Bhakti-rasamrta-sindhu (1.2.5): vaidhi
raganuga ceti sa dvidha sadhanabhidha. It is essential to understand the difference
between vaidhi-sadhana-bhakti and raganuga-sadhana-bhakti because without this
understanding there may remain many suspicions which can harm the
development of one s bhakti. Concerning vaidhi-bhakti, Srila Rupa Gosvami has
written:
yatra raganavaptatvat pravrttir upaj ayate
sasanenaiva sastrasya sa vaidhi bhaktir ucyate
Bhakti-rasamrta-sindhu1.2.6
Bhakti is the jiva s natural inclination and the inseparable occupation of his
intrinsic nature. In the conditioned stage, the jiva is opposed to Bhagavan and
becomes attached to the worldly enjoyment presented by the illusory energy. As
the jiva becomes immersed in worldly pleasure, his natural inclination to render
loving devotional service unto Krsna becomes dormant. The jiva is fully satisfied
only when by some good fortune his intrinsic raga or strong loving attachment for
Krsna reawakens, however it may happen. When premaappears, raga naturally
appears alongside it. But the raga or attachment for material sense objects which is
visible in the conditioned soul is distorted raga, not suddha-raga. In that stage the
inborn raga of the jiva remains covered or dormant. To awaken this inherent raga,
the acceptance of spiritual instruction is essential. The Vedas and their subordinate
literatures are storehouses of such instructions. The bhakti which is performed
within the framework of the instructions of the scriptures is called vaidhi-bhakti.
Now I will give a brief review of raganuga-bhakti. Srila Jiva Gosvami writes in
Bhakti-sandarbha, t a tr a visa-yinah svabhavikI visaya-samsargecchatisaya-mayah
prema ragah. yatha caksur adinam saundaryadau, tadrsa evatra bhaktasya sri-
bhagavaty api raga ity ucyate." The powerful loving affection which naturally
develops within a materialistic person by his affilia- tion with the objects of sense
pleasure is called raga. Just as eyes become excited upon seeing any beautiful form,
the similar inclination of a devotee towards Krsna is also called raga. The taste
which develops from following in the footsteps of a personality who possesses
natural 38 ruci or taste for such raga is called raganuga-bhakti. Regarding the
qualification for raganuga- bhakti, Srila Rupa Gosvami writes:
ragatmikaika nistha -ye vraj a vasi ja-nadayah

tesam bhavaptaye lubdho bhaved atradhikaravan
tat tat bha-vad-i madhu-rye srute dhiryad apeksate

natra sastram na yuktim ca ta2 2obhotpatti 2aksanam-
Bhakti-rasamrta-sindhu 1.2.291-292
"The vraja-vasis' sentiments for Krsna are the most exalted and exceptional
example of ragatmika-bhakti. Such sentiments cannot be seen anywhere other
than Vraja. The fortunate soul who develops the greed to attain sentiments for
Krsna such as those displayed by the vraja- vasis is the adhikari or rightful
candidate for raganuga-bhakti. Despite having heard about the sweetness of such
sentiments, one cannot enter into them until he becomes 'greedy' for them. The
sole cause of the qualification for the practice of raganuga-bhakti is this spiritual
greed, not careful study of the scriptures and the skilful use of logic."
Thus we understand that just as sraddha is the only cause of the adhikara for
vaidhi-bhakti, similarly greed is the only cause of the adhikara for raganuga-
bhakti. Here a doubt may arise concerning whether the sraddha which has been
previously established as the cause for the eligibility for suddha-bhakti is
incomplete. If that sraddha is the cause of the eligibility only for one type of
bhakti, then why has it been said to be the cause of the eligibility for all types of
bhakti> To dispel such a doubt, it is again stressed that sraddha is the only cause of
the adhikara for suddha-bhakti. In the absence of sraddha, no variety of suddha-
bhakti can ever appear. The conclusion is that sastra-visvasamayi-sraddha or
sraddhaderived from faith in the injunctions of the scriptures is the only cause of
the adhikara for vaidhi-bhakti and bhava-madhurya- lobhamayi-sraddha or
sraddhaderived from intense greed to experience the sweet sentiments of the vraja-
vasisis the only cause of the adhikara for raganuga-bhakti.
Only sraddha w h e t her it be visvasamayi or lobhamayi i s t h e c ause of the

eligibility for both types of suddha-bhakti.
There are three types of adhikaris or rightful candidates for vaidhI-bhakti: uttama,
madhyama and kanistha, as confirmed by Srila Rupa Gosvami in Bhakti-rasamrta-
sindhu(1.2.16), " uttamo madhyamas ca syat kanistha-sceti sa tridha."
The symptoms of an uttama-adhikari in vaidhi-bhakti are:
sastre yuktau ca nipunah sarvatha drdha nisca-yah

praudha sraddho 'dhikari yah sa bhaktav uttamo matah
"One who is conversant with the scriptures, expert in all types of logic and
possesses unwavering determination is the uttama-adhikari or one endowed with
firm sraddha."
The symptoms of the madhyama-adhikari in vaidhi-bhakti are:
yah sastradisv anipunah sraddhavan sa tu madhyamah
"One who is not so expert in understanding the scriptures and yet is faithful is a
madhyama- adhikarI; in other words, although when presented with difficult
arguments he is unable to answer them, within his mind he remains firmly faithful
to his own principle."
The symptoms of the kanistha-adhikarI are:
yo bhavet komala sraddhah -sa kanistho nigadyate
Kanistha devotees have very little expertise in understanding the scriptures and
their sraddha is very delicate and immature. Their sraddha can be changed by
others' logic and arguments.
It is to be noted here that the sraddha which is visible in these three types of
faithful persons is characterised by faith in the injunctions of the scriptures and by
being mixed with logical evidences which are dependent on the scriptures.
According to the degree of greed possessed by the rightful candidates for raganuga-
bhakti, they can also be divided into the three categories of uttama, madhyama and
kanistha.
The conclusion is that every human being has the right to perform bhakti.
Brahmanas, ksatriyas, vaisyas, sudrasand antyajas (untouchables), grhastas,
brahmacaris, vanaprasthasand sannyasis al l of them can be qualified for bhakti if
they have sraddha in the injunctions of the scriptures and the instructions of the
sadhu and guru. Either an educated person through the study of the scriptures or
an uneducated person through hearing the principles of the scriptures in the
association of devotees is said to have developed sraddha when he realises the
supremacy ofbhakti as described in the scriptures. Alternatively, if one develops
lobhamayi- sraddha by continually hearing the narrations of Bhagavan s pastimes
in the association of devotees while desiring to follow in the footsteps of the
ragatmika devotees of Vraja, then it can be said that he has acquired the adhikara
to perform suddha-bhakti. The adhikara for suddha-bhakti cannot be achieved by
the processes of jnana, vairagya, philosophical analysis, religious discussion, self-
control or meditation. Despite receiving sampradayika-diksa or initiation into a
bona fide disciplic succession one cannot enter into the previously discussed
uttama- bhakti until he becomes an uttama-adhikarI. Until that time one s bhakti
can be said to be bhakti-abhasa.
There is great necessity to strive for the stage of uttama-adhikari. This is possible
only when one engages in sravana and kirtana in the association of devotees. We
should never think that one becomes an uttama-adhikari simply by diligently
practicing sravana and kirtana and then displaying the symptoms of shedding
tears, trembling and dancing, because these symptoms can also manifest in bhakti-
abhasa. Whatever little softening of the heart and determination to realise one s
inherent identity which are visible in the beginning stages of suddha-bhakti are far
superior to the display of symptoms such as falling unconscious and so on which
arise as a result of pursuing the path of bhakti-abhasa. Therefore, we should strive
to attain suddha- bhakti with the utmost care. We should make a special effort to
pursue the proper method to attain the qualification for bhakti; otherwise there is
no possibility of attaining the eternal association of Bhagavan. Visva-vaisnava
dasa puts forward the following verses:
sraddha lobhatmaka ya sa visvasa rupini ya-da

j ayate tra tada bhaktau nrmatrasyadhikarita(1)
na sankhyam na ca vairagyam na dharmo na bahuj nata

kevalam sadhu s-ango 'yam hetuh sraddhodaye dhruvam (2)
sravanadi v-idhanena sadhu s-anga b-alena ca

anarthapagame sighram sraddha nisthatmika bhavet(3)
nisthapi rucitam prapta suddha bh-aktyadhikaritam

dadati sadhake nityam esa pratha sanatano (0)
asat sa-ngo 'thava bhaktav aparadhe krte sati

sraddhapi vilayam yati katham syac chuddha bh-aktata(5)
atah sraddhavata karyam savadhanam phalaptaye

anyatha na bhaved bhaktih sraddha prema ph-alatmika(6)
When sraddha which is based either on faith in the injunctions of the scriptures or
on greed to follow in the footsteps of a ragatmika-bhakta appears in the heart, a
person attains the adhikara for suddha-bhakti. Sankhya, vairagya, varnasrama-
dharma or becoming a scholar do not cause the appearance of sraddha. The sole
cause of the appearance of sraddha is the association of a sadhu who has deep
love for the narrations of Krsna's pastimes. When sraddha appears, one becomes a
kanistha-adhikari. When one executes the limbs of sadhana-bhakti such as
sravana, and when by the influence of sadhu-sanga one becomes free from
anarthas and his sraddha becomes dense and transforms into nistha, one develops
the madhyama- adhikara or intermediate qualification for suddha-bhakti. By the
further pursuance of the activities of sadhana-bhakti such as sravanaand by the
influence of associating with devotees who are more advanced than oneself, one's
nistha intensifies and assumes the form of ruci. The sadhaka within whom such
ruci has developed is called an uttama-adhikari. Only such an uttama-adhikarI
attains suddha-bhakti. This is the eternal process for the attainment of suddha-
bhakti. But if during the execution of this gradual process of sadhana one keeps
the bad association of those who are attached to sense pleasure or those attached
to an impersonal conception of the absolute truth, or if one disrespects a pure
devotee or commits any other offence to him, sraddha at the kanistha level as well
as that at the madhyama level will dry up from its very root and the sadhaka will
be unable to achieve suddha-bhakti. In such a condition the sadhaka is either
entangled in chaya-bhakti-abhasa or, in the case of committing numerous offences,
even glides down into pratibimba-bhakti-abhasa. Therefore, until one attains the
stage of uttama-adhikara, the faithful and sincere sadhaka should remain
extremely careful. Otherwise it will be very difficult to achieve suddha-bhakti
which ultimately bears the fruit of prema.
Sri-krsnarpanam astu m a y t h i s tr eatise

be an offering unto Sri Krsna.

Bhaktivinoda Thakura Bhakti Tatttva Viveka

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Bhaktivinoda Thakura Bhakti Tatttva Viveka

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Bhakti-tattva-viveka

Deliberation on the True Nature of Devotion

What to speak of the genuine practice of suddha-bhakti, even the attainment of a

In the realm of devotion the Bhakti-rasamrta-sindhu is unanimously accepted as

Srila Bhaktivinoda Thakura is an intimate eternal associate of the saviour of the

At this time, in the year 1838, Srila Saccidananda Bhaktivinoda Thakura

This Bhakti-tattva-vivekais a collection of four essays he composed originally in

An aspirant for a particle of mercy of

yugapad raj ate yasmin bhedabheda vicitrata

pranamya gauracandrasya sevakan, suddha vaisn-avan

visva vaisna-va dasasya ksudrasyakincanasya me

anyabhi2asita sunya-m j nana karm-ady anavrtam

What are the svarupa-laksana or intrinsic attributes of bhakti> To answer this

bhaj ityesa vai dhatuh sevayam parikirtitah

According to this verse, krsna-seva or loving devotional service to Krsna is called

ya ya srutir j alpati nirvisesam

"This knowledge is stated in the Bhagavad-gita (8.3): svabhavo dhyatman

antaryamitvamaya-maya-sakti-pracura-cic chaktyasa visistam paramatmeti": after

Absolute truth realised exclusively through the process of bhakti is called

siddhantatas tv abhede 'pi srisa krsna -svarupayoh

Although from the viewpoint of siddhanta ¹ r a y a n a and Krsna are non-different,

rucim udvahatas tatraj anasya bhaj ane hareh

anasaktasya visayan yatharham upayunj atah

prapancikataya buddhya hari sambandhi vastunah

salokya sa-rsti sa-mipya sa-rupyaikatvam apy uta

Through salokya-mukti one attains residence in the abode of Bhagavan. To obtain

atra tyaj yatayaivokta muktih panca vidhap-i cet

sukhaisvaryottara seyam prema sevotta-rety api

kintu premaika madhur-ya jusa ekantino harau

Although the aforementioned five types of mukti are worthy of rejection by

vasudeve bhagavati bhakti yogah pr-ayoj itah

purna cidatmake krsnejivasyanu cidatmanah

yad bhaktyabhasa 2eso 'pi da-dati pha2am uttamam

My dear devotees. In the previous chapter we discussed the intrinsic nature (

bhayam dvitiyabhinivesatah syad

The jiva's innate tendency of unalloyed devotion towards the complete

Pratibimba-bhakti-abhasacan be divided into three categories: (I ) nirvisesa-

(I) In nirvisesa-jnanavrta-bhakti-abhasa, bhakti remains hidden by a covering of

The conception of impersonal jnana is that within cit-tattva or transcendence,

kintu bala camat-kara kari t-ac cihna -viksaya

asramabhista nirvah-i rati 2aksan-a 2aksitah

(2)In bahirmukha-karmavrta-bhakti-abhasaa blockage comprised of an external

vimuktakhila tarsair ya muktair api vimrgyate

sa bhukti-mukti-kamatvac chuddham bhaktim akurvatam

It is very important for a sadhaka to understand chaya-bhakti-abhasa. Unlike

hari p-riya k-riya k-ala d-esa p-atradi s-angamat

kintu bhagyam vina nasau bhavac chayapy udancati

hari pr-iya janasyaiva prasadabhara la-bhatah

tasminn evaparadhena bhavabhaso py anuttamah

There are a few similarities between chaya-bhakti-abhasa and suddha-bhakti, but

(1) The svarupa-jnana or intrinsic knowledge concerning the sadhaka (the

diksa mat-rena krsnasya nara moksam labhanti vai

Regarding pancopasakas who remaining free from pratibimba-bhakti-abhasa have

j anmantara sahasr-esu samaradhya vrsadhvaj am

pratibimbas tatha chaya bhedattatva vica-ratah

Offences towards Bhakti

This is a very dangerous item. We execute so many limbs of bhakti, such as

ksane dante trna laya, ksanejathi mare

prabhu bole "o betajakhanayathajaya

anya sampradaye giyaj