Bhakti Rasayana - Introduction

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Bhakti-rasäyana


The Path of Love
The soul’s nature is to seek real freedom, to hanker for lasting
pleasure. We seek satisfaction and happiness in the world around
us, but our experiences over time expose the futility of such
ephemeral pleasure. Enlightened souls, who are full of compassion,
describe the reality of a permanent bliss based on a lasting spiritual
existence. Their writings provide us with an intimate insight into
reality, which is replete with variety, form, qualities and exquisite,
lustrous personalities. Their writings also invite us to participate
in the sweetness of ever-increasing transcendental love, or prema.
They thus direct us to that ultimate destination, which is achieved
by attaining the spiritual perfection that they themselves possess.
What they describe is called the path of love, distinct among the
philosophies of India as bhakti-yoga, or devotion to God.
The Great Master
Bhakti-yoga is the essence of the Vedas (India’s vast body of ancient
Sanskrit scriptures; veda means “knowledge”). It is the path that
all paths ultimately lead to, since it reveals the topmost condition
of the heart. Although bhakti-yoga has been practised since time
immemorial, the bhakti-yoga movement underwent a renaissance
five hundred years ago in Bengal, coinciding with Europe’s own
Renaissance period.
The leading figure and reformer of this bhakti movement was
Çré Kåñëa Caitanya, also known as Mahäprabhu, ‘the Great Master’.
The general populace of India regard Çré Caitanya Mahäprabhu
as a most extraordinary saint, but actually, He is an avatära, an
incarnation of the Lord who comes to this world with a specific
mission.
ii
ii Bhakti-rasäyana
He chose to incarnate as compassion personified in order to
benefit the world in the troubled Age of Kali (our current epoch, the
age of quarrel and hypocrisy).
According to Çré Caitanya Mahäprabhu, worldly social
distinctions are utterly irrelevant to one’s eternal spiritual identity,
which can easily be realized by chanting the names of God in the
mahä-mantra – Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare,
Hare Räma, Hare Räma, Räma Räma, Hare Hare.
The Mahä-mantra
The Hare Kåñëa mahä-mantra is Çré Rädhä and Çré Kåñëa personified
as sacred sound. The vibration of the mantra is not a material sound
as it comes directly from the spiritual platform and is beyond the
realm of the mind. One can chant it all day and night and never feel
tired. The more one chants, the more our spiritual consciousness
is revived. The mahä-mantra consists of three words: Hare, Kåñëa,
and Räma. Each word is in the vocative, a calling out to Rädhä and
Kåñëa.
Kåñëa is the source of all spiritual potency and Çré Rädhä is the
complete embodiment of that potency. She is known as Hara (one
who steals away) because She can captivate Kåñëa’s mind. In the
vocative case, “Hara” becomes “Hare”. Because He bestows bliss
upon the residents of Våndävana, He is referred to as Kåñëa, the allattractive
one. The extraordinary beauty of His transcendental form
always surcharges the minds and senses of the cowherd damsels
and the other residents of Vraja with ever increasing spiritual bliss.
For this reason He is glorified as Räma.
The Supreme Form of Godhead
Çré Kåñëa (God) has many forms. All of them are perfect, but the
Vedic scriptures state that Çré Kåñëa’s original form in Våndävana
is the ‘most perfect’. That holy abode is fully resplendent with His
sweetness, which even predominates over His divine opulence.
The residents of that holy place are imbued with such elevated
feelings for the Supreme Lord that their worship of Him is devoid
Publisher’s Note iii
of the reverence normally offered to God. Those with a parental
relationship with Him chastise Him, His friends defeat Him in games
and order Him about, and His beloved gopés sometimes become
angry with Him and refuse to speak with Him. Such familiar and
charming exchanges please Him unlimitedly more than exalted,
reverential prayers offered by persons who do not have the same
purity of love for Him.
In his preface to Kåñëa, The Supreme Personality of Godhead,
Çréla Bhaktivedänta Svämé Mahäräja states, “Kåñëa is all-attractive,
one should know that all his desires should be focused on Kåñëa.
In the Bhagavad-gétä it is said that the individual person is the
proprietor or master of his own body but that Kåñëa, who is the
Supersoul present in everyone’s heart, is the supreme proprietor
and supreme master of each and every individual body. As such,
if we concentrate our loving propensities upon Kåñëa only,
then immediately universal love, unity and tranquillity will be
automatically realized. When one waters the root of a tree, he
automatically waters the branches, twigs, leaves and flowers; when
one supplies food to the stomach through the mouth, he satisfies
all the various parts of the body.”
This book, which reveals wonderful truths about the Supreme
Person, will satisfy any sincere seeker of the Truth.
• •
About the Author
On the auspicious day of Mauné Amävasyä, 1921, Çré Çrémad
Bhaktivedänta Näräyaëa Gosvämé Mahäräja took his divine birth in
a devout Vaiñëava family in Tivärépura, in the state of Bihar, India.
In February, 1946, he met his gurudeva, Çré Çrémad Bhakti
Prajïäna Keçava Gosvämé Mahäräja, and his life of complete and
exemplary dedication to Gauòéya Vaiñëavism, or the path of kåñëabhakti
in the line of Çré Caitanya Mahäprabhu, began.
He accompanied his gurudeva on his extensive preaching
tours throughout India, actively assisting him in propagating the

teachings of Çré Caitanya Mahäprabhu for the eternal benefit of
the living entities in this world. This included regularly hosting
the thousands of pilgrims attending the yearly circumambulation
of Çré Navadvépa-dhäma, the appearance place of Çré Caitanya
Mahäprabhu and Çré Våndävana-dhäma, the appearance place of
Çré Kåñëa.
His gurudeva had instructed him to translate the writings of
prominent Gauòéya Vaiñëavas into Hindi, a task he assiduously
assumed throughout his entire life and which resulted in the
publication of nearly fifty Hindi sacred texts. These invaluable
masterpieces are currently being translated into English and other
major languages of the world.
For many years, he travelled throughout India to spread the
message of Gauòéya Vaiñëavism, and it was for this end, also, that
in 1996, he journeyed abroad. During the next fourteen years, he
circled the globe more than thirty times. Whether he was in India
or abroad, his preaching always bore the distinctive characteristic
of boldly unmasking any misconception obscuring the specific
purposes of Çré Caitanya Mahäprabhu’s advent, in strict adherence
to the desire of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda
and in perfect congruence with the conceptions of Çréla Rüpa
Gosvämé, Çré Caitanya Mahäprabhu’s foremost follower. Thus, in
present times, in upholding the glorious tenets of the Gauòéya
sampradäya, he performed the function of a true äcärya.
•••••
At the age of ninety years, on December 29, 2010, at Cakratértha
in Çré Jagannätha Puré-dhäma, he concluded his pastimes
in this world. The following day, in Çré Navadvépa-dhäma, Çré
Gaurasundara’s fully empowered emissary, the very embodiment
of His unique compassion, was given samädhi. He will never cease
to reside in his divine instructions and in the hearts of those who
are devoted to him.



Introduction
At the beginning of the second part of Çrîla Sanåtana Gosvåmî’s
Çrî B®had-bhågavatåm®ta, Jaimini ‰ßi explains to Janamejaya
how, after having heard the description of Nårada’s quest that
comprises the first part of this exalted scripture, Parîkßit
Mahåråja’s mother Uttarå said to her son, “My heart cannot be
satisfied if those devotees who, being indifferent to any other
spiritual practice and spiritual attainment, desire only the eternal
service of Çrîmatî Rådhikå, and who perpetually sing Her glories
and are immersed in love for Her, attain residence in merely the
same Vaikuàha as so many other devotees do. This is a matter of
great sorrow! And I cannot tolerate that this may be the final destination
for devotees like Çrî Nandaråya and Çrî Yaçodå. There
must certainly be a suitable abode for them that is superior to
Vaikuàha. If there is such a place, then please describe it and
deliver me from this doubt.” (B®had-bhågavatåm®ta (2.1.21–2, 24))
Parîkßit Mahåråja replied, “Although I could satisfy you by
answering your question with the words of the Çruti and Sm®ti,
instead, by the mercy of my spiritual master, Çrî Çukadeva, I will
first relate a historical narration that will dispel all of your
doubts. Then I will speak those essential verses of the scriptures.”
(B®had-bhågavatåm®ta (2.1.34–5))
Then, after hearing the incomparable story of Gopa-kumåra
that comprises the second part of the B®had-bhågavatåm®ta,
Janamejaya said to Jaimini ‰ßi, “Fearing that these descriptions
will now come to an end, my heart is feeling great sorrow.
Therefore now please give me such potent nectar that, upon
hearing which, my heart will be fully purified for all time.”
(B®had-bhågavatåm®ta (2.7.89))
Jaimini replied, “O my child Janamejaya, your father, Çrî
Parîkßit, feeling transcendental pleasure upon describing the glories
of Goloka, next sang with a wonderful and sweet devotional
mood numerous verses from two great epics that are the very
essence of the Çrutis and Sm®tis. With great happiness I wander
in this world singing these verses, thereby mitigating the pangs of
separation from your father that I feel.” (B®had-bhågavatåm®ta
(2.7.90–1))
Then Jaimini ‰ßi went on to quote four verses from Brahmasaμhitå
and fifty-nine verses from Çrîmad-Bhågavatam that collectively
have come to be known as bhakti-rasåyana, nectar-tonic
that stimulates devotion unto the Supreme Lord Çrî K®ß√a. This
book is a translation of lectures spoken originally in Hindi by
our esteemed Çrîla Gurudeva, oμ viß√upåda a߆ottara-çata Çrî
Çrîmad Bhaktivedånta Nåråya√a Mahåråja. Spoken in 1991 at
Çrî Keçavajî Gau∂îya Ma†ha in Mathurå, this material comprises
his commentary on twenty-eight of these verses that are the very
essence of the Tenth Canto of Çrîmad-Bhågavatam. In gradation
these verses glorify the devotion of the different classes of devotees
in Vraja, culminating in the topmost bhakti of the vrajagopîs.
In his ongoing publication of Vaiß√ava literature in the
English language, Çrîla Gurudeva mentions repeatedly that he is
simply following in the footsteps of his dear friend and instructing
spiritual master, nitya-lîlå-pravi߆a oμ viß√upåda Çrî Çrîmad
A.C. Bhaktivedånta Swami Prabhupåda. Çrîla Prabhupåda singlehandedly
and in a relatively short period of time spread the
teachings of K®ß√a consciousness around the entire world. His
Bhakti-rasåyana
translations and writings set the standard for the literary presentation
of Vaiß√ava philosophy, and we sincerely pray that our
current efforts are pleasing to him.
Grateful acknowledgement is extended to Lava∫ga-latå dåsî for
copy-editing this new third edition, to Çånti dåsî for proofreading
the final manuscript, to Atula-k®ß√a dåsa for checking the
Sanskrit, to K®ß√a-prema dåsa for designing the new cover and to
Subala-sakhå dåsa for providing the new photograph of Çrîla
Gurudeva. It is the earnest prayer of all of us serving in Gau∂îya
Vedånta Publications that Çrîla Gurudeva, who is the very
embodiment of a rasika Vaiß√ava, be pleased with our efforts.
We offer obeisances to him time and again for giving us such
wonderful explanations of the nectar-tonic that Parîkßit Mahåråja
gave to Uttarå, Jaimini ‰ßi gave to Janamejaya, and Sanåtana
Gosvåmî gave to the inhabitants of this world.
An aspiring servant of the Vaiß√avas,



Ma∫galåcara√a
oμ ajñåna-timiråndhasya
jñånåñjana-çalåkayå
cakßur unmîlitaμ yena
tasmai çri-gurave nama˙
I offer my most humble prostrated obeisances unto the spiritual
master, who has opened my eyes, which were blinded by the
darkness of ignorance, with the torchlight of knowledge.
våñchå-kalpa-tarubhyaç ca
k®på-sindhubhya eva ca
patitånåμ påvenebhyo
vaiß√avebhyo namo nama˙
I offer obeisances to the Vaiß√avas, who just like desire trees can
fulfil the desires of everyone and who are full of compassion for
conditioned souls.
namo mahå-vadånyåya
k®ß√a-prema-pradåya te
k®ß√åya k®ß√a-caitanyanåmne
gaura-tviße nama˙
I offer obeisances to Çrî Caitanya Mahåprabhu, who is K®ß√a
Himself. He has assumed the golden hue of Çrîmatî Rådhikå and
is munificently distributing k®ß√a-prema.
he k®ß√a karu√å-sindho
dîna-bandho jagat-pate
gopeça gopikå-kånta
rådhå-kånta namo ’stu te
I offer obeisances to Çrî K®ß√a, who is an ocean of mercy, the
friend of the distressed and the source of all creation. He is the
master of the gopas and the lover of the gopîs headed by Çrîmatî
Rådhikå.
tapta-kåñcana-gaurå∫gi
rådhe v®ndåvaneçvari
v®ßabhånu-sute devi
pra√amåmi hari-priye
I offer obeisances to Çrîmatî Rådhikå, whose complexion is like
molten gold and who is the queen of V®ndåvana. She is the
daughter of V®ßabhånu Mahåråja and is very dear to Çrî K®ß√a.
hå devi kåku-bhara-gadgadayådya våcå
yåce nipatya bhuvi da√∂avad udbha†årti˙
asya prasådam abudhasya janasya k®två
gåndharvike nija gane ga√anåμ vidhehi
O Devî Gåndharvikå, in utter desperation I throw myself on the
ground like a stick and with a choked voice humbly implore You
to please be merciful to this fool and count me as one of Your
own.
a∫ga-çyåmalima-ccha†åbhir abhito mandîk®tendîvaraμ
jå∂yaμ jågu∂a-rocißåμ vidadhataμ pa††åmbarasya çriyå
v®ndåra√ya-nivåsinaμ h®di lasad-dåmåbhir åmodaraμ
rådhå-skandha-niveçitojjvala-bhujaμ dhyåyema dåmodaram
Bhakti-rasåyana
Whose dark bodily lustre is millions of times more beautiful
than the blue lotus flower, whose refulgent yellow garments
rebuke the radiance of golden ku∫kuma, whose residence is Çrî
V®ndåvana-dhåma, whose chest is beautified by a swinging
vaijayantî garland, and whose splendorous left hand rests upon
the right shoulder of Çrîmatî Rådhikå – I meditate upon that Çrî
Dåmodara.
bhaktyå vihînå aparådha-lakßyai˙
kßiptåç ca kåmådi-tara∫ga-madhye
k®på-mayi tvåμ çara√aμ prapannå
v®nde numaste cara√åravindam
Devoid of devotion and guilty of committing unlimited offences,
I am being tossed about in the ocean of material existence by the
turbulent waves of lust, anger, greed and so forth. Therefore,
O merciful V®ndå-devî, I take shelter of you and offer obeisances
unto your lotus feet.
gurave gauracandråya
rådhikåyai tad-ålaye
k®ß√åya k®ß√a-bhaktåya
tad-bhaktåya namo nama˙
I offer obeisances to the spiritual master, to Çrî Gauracandra, to
Çrîmatî Rådhikå and Her associates, to Çrî K®ß√a and His devotees,
and to all Vaiß√avas.
vairågya-yug-bhakti-rasaμ prayatnair
apåyayan måm anabhîpsum andham
k®påmbhudhir ya˙ para-du˙kha-du˙khî
sanåtanaμ taμ prabhum åçrayåmi
Ma∫galåcara√a
I was unwilling to drink the nectar of bhakti possessed of renunciation,
but Çrî Sanåtana Gosvåmî, being an ocean of mercy who
cannot tolerate the sufferings of others, made me drink it.
Therefore I take shelter of him as my master.
çrî-caitanya-mano-’bhî߆aμ
sthåpitaμ yena bhütale
svayaμ rüpa˙ kadå mahyaμ
dadåti sva-padåntikam
When will Çrî Rüpa Gosvåmî, who has established the mission in
this world that fulfils the internal desire of Çrî Caitanya
Mahåprabhu, give me shelter at his lotus feet?
yaμ pravrajantam anupetam apeta-k®tyaμ
dvaipåyano viraha-kåtara åjuhåva
putreti tan-mayatayå taravo ’bhinedus
taμ sarva-bhüta-h®dayaμ munim ånato ’smi
I offer obeisances to Çrî Çukadeva Gosvåmî, who can enter the
hearts of all living entities. When he left home without undergoing
the purificatory processes such as accepting the sacred
thread, his father Vyåsa cried out, “Oh my son!” As if they were
absorbed in that same feeling of separation, only the trees echoed
in response to his call.
tavaivåsmi tavaivåsmi
na jîvåmi tvayå vinå
iti vijñåya devi tvaμ
naya måμ cara√åntikam
I am Yours! I am Yours! I cannot live without You! O Devî
(Rådhå), please understand this and bring me to Your feet.
Bhakti-rasåyana






Om Tat Sat

(Continued...)

(My humble salutations to  the lotus feet of  Swami jis great Devotees , Philosophic Scholars, Purebhakti dot com       for the collection

Bhakti-tattva-viveka – 5

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Chapter Four
An Analysis of the
Qualification for Bhakti

karma-jñåna virågådice߆
åμ hitvå samantata˙
çraddhåvån bhajate yaμ
çrî-caitanyam ahaμ bhaje
I worship Çrî Caitanya Mahåprabhu, who is always served by
faithful devotees who have completely given up the pursuits of
fruitive activity, impersonal knowledge and dry renunciation.
In the first chapter we discussed the intrinsic nature of unalloyed
devotion, in the second chapter we discussed the intrinsic nature
of bhakti-åbhåsa or that which appears to be devotion but in fact
is not, and in the third chapter we discussed the natural attributes
of unalloyed devotion. In this chapter we will discuss the qualification
(adhikåra) for çuddha-bhakti. No one acquires anything
without possessing the eligibility for it. This eligibility or qualification
is the very foundation 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 dîkßå-mantra from him, I am also
engaged in hearing and chanting, but still I am not experiencing
the desired result – what is the reason for this?” Gradually they
become uninterested in their bhajana and in the end they become
5 9
totally faithless. Sound knowledge 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 hearing and chanting 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 unalloyed devotion, it is
compulsory to analyse the proper qualification for it. The haribhajana
performed by those who are eligible to perform karma
and cultivate jñåna usually becomes a part of mere karma and
jñåna. Therefore such people don’t obtain the auspicious fruit
that is expected from the performance of bhajana. A devotee’s
hari-bhajana becomes pure only when he obtains the proper
qualification for unalloyed devotion, and when this happens, his
bhajana will very quickly bear fruit in the form of bhåva. For this
reason I have undertaken an analysis of this very important topic.
Scholars quote the following verse from Bhagavad-gîtå (7.16):
catur-vidhå bhajante måμ
janå˙ suk®tino ’rjuna
årto jijñåsur arthårthî
jñånî ca bharatarßabha
[Çrî K®ß√a said:] My dear Arjuna, as a result of their accumulation
of pious activities in innumerable lifetimes, four types of people
engage in bhajana unto Me: those who are distressed, those who
are inquisitive, those who desire wealth and those who possess
spiritual knowledge. These four kinds of virtuous persons are
qualified to perform bhajana unto Me.
Those who are very anxious to eradicate their distress are called
årta. Those who are inquisitive to understand the absolute truth
are called jijñåsu. Those who desire to attain material happiness
are called arthårthî, and those who are realising spiritual truth at
every moment are called jñånî. Though one may be årta, jijñåsu,
6 0 Bhakti-tattva-viveka
arthårthî or jñånî, unless one has some accumulated pious merit
(suk®ti), he will not be inclined towards bhajana. Çrîla Jîva
Gosvåmî has defined suk®ti as “those activities in connection with
transcendental personalities that give rise to an intense desire to
perform bhakti.” There may be doubts concerning the existence
of suk®ti in the årtas, jijñåsus and arthårthîs, but in relation to the
jñånîs there are no such doubts. It is a fact that those who possess
spiritual knowledge certainly engage in bhajana after their abundant
accumulation of suk®ti. Çrîla Rüpa Gosvåmî writes (Bhaktirasåm
®ta-sindhu (1.2.20–1)):
tatra gîtådißüktånåμ
catur√åm adhikåri√åm
madhye yasmin bhagavata˙
k®på syåt tat-priyasya vå
sa kßî√a-tat-tad-bhåva˙ syåc
chuddha-bhakty-adhikåravån
yathebha˙ çaunakådiç ca
dhruva˙ sa ca catu˙-sana˙
When the four types of persons who are eligible to engage in
bhakti, as mentioned in Bhagavad-gîtå and other scriptures,
receive the mercy of Bhagavån or His devotees, they become free
from their particular motivations that are, respectively, the desire
for relief from distress, the desire to have their inquisitiveness
satisfied, the desire to obtain wealth and the attachment to
impersonal knowledge. They then become rightful candidates for
unalloyed devotion. This is clearly visible from the examples of
Gajendra, the sages headed by Çaunaka, Dhruva Mahåråja and the
four Kumåras.
When Gajendra was seized by the crocodile and was unable to
free himself despite innumerable strenuous efforts, he fervently
prayed to Bhagavån. Then Bhagavån, the saviour of the distressed,
appeared and delivered Gajendra by killing the crocodile. By
the mercy of Bhagavån, Gajendra’s distress was removed and he
Chapter Four 6 1
became qualified for unalloyed devotion. Çaunaka and the other
sages became very fearful upon the arrival of Kali-yuga. Understanding
the inability of fruitive activity to yield any benefit, they
approached the great devotee Süta Gosvåmî and enquired how
the people of this age could attain the ultimate benefit. In his
reply Süta Gosvåmî instructed them on pure devotion, and as a
result of receiving his mercy in this way, they attained çuddhabhakti.
Dhruva Mahåråja worshipped Bhagavån motivated by
the desire to attain an opulent kingdom. But when Bhagavån
appeared before him, by Bhagavån’s mercy his desire for a kingdom
vanished and he became qualified for pure bhakti. Sanaka,
Sanåtana, Sanandana and Sanat are the four Kumåras. Previously
they were impersonalists, but later on, by the mercy of Bhagavån
and His devotees, they completely rejected the conception of
impersonalism and attained the qualification for çuddha-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 unalloyed devotion. Therefore, in relation to the qualification
for pure bhakti, Çrîla Rüpa Gosvåmî has written (Bhakti-rasåm®tasindhu
(1.2.14)):
ya˙ kenåpy ati-bhågyena
jåta-çraddho ’sya sevane
nåtisakto na vairågyabhåg
asyåm adhikåry 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
K®ß√a’s lotus feet, he is considered to possess the eligibility for
unalloyed devotion.
The purport is that when worldly people realise the futility of
material existence after being afflicted by various types of distress
6 2 Bhakti-tattva-viveka
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 Bhagavån’s devotees, they enquire from them
and come to understand that there is no higher destination than
the attainment of Bhagavån. Gradually they develop firm faith in
this and engage in bhajana. At that time it can be said that they
have developed faith in k®ß√a-bhakti. This very faith is the root
cause of the eligibility for pure devotion, as confirmed by Çrîla
Jîva Gosvåmî’s explanation (found in Bhakti-sandarbha (Anuccheda
172)) of these verses from Çrîmad-Bhågavatam (11.20.27–8):
jåta-çraddho mat-kathåsu
nirvi√√a˙ sarva-karmasu
veda du˙khåtmakån kåmån
parityåge ’py anîçvara˙
tato bhajeta måμ prîta˙
çraddhålur d®∂ha-niçcaya˙
jußamå√aç ca tån kåmån
du˙khodarkåμç ca garhayan
[Çrî K®ß√a said:] 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
activities and endeavouring to become free from the cycle of the
pleasant and unpleasant results that 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 bhajana unto Me with firm
faith and resolve.
While explaining the above verses, which describe how a faithful
devotee performs bhajana, Çrîla Jîva Gosvåmî has commented
in Bhakti-sandarbha, “tad evam ananya-bhakty-adhikåre hetuμ
Chapter Four 6 3
çraddhå-måtram uktvå sa yathå bhajeta tathå çikßayati,” which
means that faith is the sole cause of the qualification to perform
exclusive devotion. Çrîla Jîva Gosvåmî also mentions, “çraddhå hi
çåstrårtha-viçvåsa˙. çåstraμ ca tad açara√asya bhayaμ tac
chara√åsyåbhayaμ vadati. ato jåtåyå˙ çraddhåyås tat çara√åpattir
eva li∫gam iti,” which means that faith in the words of the scriptures
is called çraddhå. The scriptures mention that those who
have taken shelter of the lotus feet of Bhagavån have nothing to
fear, but those who have not done so remain fearful. Thus, it can
be understood from the symptoms of çara√åpatti (surrender)
whether or not faith has developed within someone. What is
çara√åpatti? Çrîla Jîva Gosvåmî writes “jåtåyåμ çraddhåyåμ sadå
tad anuv®tti-ceßtaiva syåt” and “karma-parityågo vidhîyate,” which
mean that upon the appearance of faith, the constant endeavour
to serve K®ß√a (k®ß√ånuv®tti-ce߆å) is always visible in a person’s
behaviour and the tendency to perform fruitive activities is
altogether removed. This is çara√åpatti. In Bhagavad-gîtå (18.66),
after giving separate explanations of karma, jñåna and bhakti,
through a most confidential statement Bhagavån has given
instruction on full surrender:
sarva-dharmån parityajya
måm ekaμ çara√aμ vraja
ahaμ tvåμ sarva-påpebhyo
mokßayißyåmi må çuca˙
We should understand the words sarva-dharma in this verse to
mean paths that are obstacles to complete surrender, such as the
pursuance of one’s occupational duties within the var√åçrama
system and the worship of demigods. Çrî K®ß√a is saying,
“Rejecting all of these, one should surrender unto Me, meaning
one should develop exclusive faith towards engaging in bhajana
unto Me. Don’t be fearful of the reactions that come to those
6 4 Bhakti-tattva-viveka
who commit the sin of rejecting their occupational duties. I assure
you that I will free you from the reactions to all such sins.”
The doubt may arise that the word faith actually refers here to
respect. The paths of karma, jñåna and so forth also require faith.
Thus faith is not only the cause of bhakti, but of karma and jñåna
also. The philosophical principle is that the word çraddhå actually
means feelings of faith in the injunctions of the scriptures,
and included within this feeling another sentiment certainly
exists, which is called ruci, taste. Despite possessing faith, one
may not desire to participate in a particular activity unless he has
developed taste for it. Faith in the paths of karma and jñåna 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 jñåna able to yield any result. Similarly, the faith that
develops for bhakti is endowed with ruci, and this faith is none
other than the seed of the creeper of devotion (bhakti-latå), which
is sown in the heart of the living entity. Faith in the paths of
karma and jñåna is mixed with taste for the activities of karma
and jñåna respectively, but the nature of this faith is different.
Only faith that is endowed with taste for bhakti culminates in the
symptoms of bhakti. This is called çara√åpatti, full surrender.
Only when one’s taste for bhakti advances through the progressive
stages of sadhu-sa∫ga, performance of bhajana, absence of
anarthas and finally assumes the form of ni߆hå does it become pure
ruci. Thus faith is a separate entity from bhakti. Çrîla Jîva Gosvåmî
writes in Bhakti-sandarbha, “tasmåc chraddhå na bhakty-a∫gaμ
kintu karma√y asamartha vidvat tåvad ananyatåkhyåyåμ bhaktåv
adhikåri-viçeßa√am eva.” Hence, faith is not a limb of bhakti, but
an attribute of the qualification for bhakti resulting from one’s
having become indifferent to the ritualistic fruitive activities
known as karma-kå√∂a. It says in Çrîmad-Bhågavatam (11.20.9):
Chapter Four 6 5
tåvat karmå√i kurvîta
na nirvidyeta yåvatå
mat-kathå-çrava√ådau vå
çraddhå yåvan na jåyate
[Çrî K®ß√a says:] One should continue performing his occupational
duties as long as he has not become indifferent to them and
has not developed faith in hearing the narrations of My pastimes.
The purport is that one is qualified to renounce his occupational
duties only when he develops faith in hearing the narrations of
K®ß√a’s pastimes. This is the conclusion of the scriptures.
To clarify a possible doubt here, we must note that if faith,
which is the very cause of the qualification for unalloyed devotion,
is itself not a limb of bhakti, then how can spiritual knowledge
and renunciation, which in some instances manifest before
the appearance of faith, be limbs of bhakti? Çrîla Rüpa Gosvåmî
says (Bhakti-rasåm®ta-sindhu (1.2.248)):
jñåna-vairågyayor bhaktipraveçåyopayogitå
îßat prathamam eveti
nå∫gatvam ucitaμ tayo˙
In some particular instances spiritual knowledge (jñåna) and
renunciation (vairågya) may be useful while a devotee is in the
initial stages of entering into bhakti, but they can never be said to
be limbs of bhakti.
Hence, it is an established fact that only that faith which is
endowed with the symptoms of complete surrender is the cause
of the qualification for pure devotion. Sometimes people are
heard saying that faith in hearing the narrations of K®ß√a’s pastimes
is developed by some through the strict performance of
their occupational duties, by some through the cultivation of
spiritual knowledge and by others through renunciation of the
6 6 Bhakti-tattva-viveka
objects of the senses. But such statements are erroneous. It is possible
that these processes may have been cultivated just prior to
the appearance of faith, but through a more detailed analysis it
becomes apparent that somehow or another there must have been
some association with devotees just between the two instances;
that is, between the cultivation of the above-mentioned processes
and the appearance of faith. In this context the following verse
from Çrîmad-Bhågavatam (10.51.53) is worthy of consideration:
bhavåpavargo bhramato yadå bhavej
janasya tarhy acyuta sat-samågama˙
sat-sa∫gamo yarhi tadaiva sad-gatau
paråvareçe tvayi jåyate mati˙
[Çrî Mucukunda said:] O 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 jñåna. Thus he is entangled
in the repeated cycle of birth and death. If while wandering in this
way the living entity 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 fruitive activity, the cultivation of spiritual knowledge,
renunciation and so on can never be the cause of the appearance
of faith; only the association of devotees can cause the appearance
of çraddhå. In this regard Çrîla Rüpa Gosvåmî has composed lines
such as ya˙ kenåpy ati-bhågyena jåta-çraddho ’sya sevane [on p. 62].
Thus only persons endowed with çraddhå are the rightful candidates
for unalloyed devotion.
There is another consideration here. Sådhana-bhakti is of
two types, vaidhî-sådhana-bhakti and rågånuga-sådhana-bhakti,
as confirmed in this verse from Bhakti-rasåm®ta-sindhu (1.2.5):
Chapter Four 6 7
vaidhî rågånugå ceti så dvidhå sådhanåbhidhå. It is essential to
understand the difference between vaidhî-sådhana-bhakti and
rågånuga-sådhana-bhakti because without this understanding
there may remain many suspicions that can harm the development
of one’s bhakti. Concerning vaidhî-bhakti, Çrîla Rüpa
Gosvåmî has written:
yatra rågånavåptatvåt
prav®ttir upajåyate
çåçanenaiva çåstrasya
så vaidhî bhaktir ucyate
Bhakti-rasåm®ta-sindhu (1.2.6)
Bhakti is the living entity’s natural inclination and the inseparable
occupation of his intrinsic nature. In the conditioned stage
the jîva is opposed to Bhagavån and becomes attached to the
worldly enjoyment presented by the illusory energy. As the living
entity becomes immersed in worldly pleasure, his natural inclination
to render loving devotional service unto K®ß√a becomes
dormant. The jîva is fully satisfied only when by some good
fortune his intrinsic råga or strong loving attachment for K®ß√a
reawakens, however it may happen. When prema appears, råga
naturally appears alongside it. But the råga or attachment for
material sense objects that is visible in the conditioned soul is
distorted råga, not pure råga. In that stage the inborn råga of the
living entity remains covered or dormant. To awaken this inherent
råga, the acceptance of spiritual instruction is essential. The
Vedas and their subordinate literatures are storehouses of such
instructions. The bhakti that is performed within the framework
of the instructions of the scriptures is called vaidhî-bhakti.
Now I will give a brief review of rågånuga-bhakti. Çrîla Jîva
Gosvåmî writes in Bhakti-sandarbha, “tatra vißa-yi√a˙ svåbhåvikî
vißaya-saμsargecchåtiçaya-maya˙ premå råga˙. yathå cakßur
ådînåμ saundaryådau, tåd®ça evåtra bhaktasya çrî-bhagavaty api
6 8 Bhakti-tattva-viveka
råga ity ucyate.” The powerful loving affection that naturally
develops within a materialistic person by his affiliation with the
objects of sense pleasure is called råga. Just as eyes become excited
upon seeing any beautiful form, the similar inclination of a devotee
towards K®ß√a is also called råga. The taste that develops from
following in the footsteps of a personality who possesses natural
affinity for such råga is called rågånuga-bhakti. Regarding the
qualification for rågånuga-bhakti, Çrîla Rüpa Gosvåmî writes:
rågåtmikaika-ni߆hå ye
vraja-våsi-janådaya˙
teßåμ bhåvåptaye lubdho
bhaved atrådhikåravån
tat-tad-bhåvådi-mådhurye
çrute dhîryad apekßate
nåtra çåstraμ na yuktiμ ca
tal lobhotpatti-lakßa√am
Bhakti-rasåm®ta-sindhu (1.2.291–2)
The Vrajavåsîs’ sentiments for K®ß√a are the most exalted and
exceptional example of rågåtmikå-bhakti. Such sentiments cannot
be seen anywhere other than Vraja. The fortunate soul who develops
the greed to attain sentiments for K®ß√a such as those displayed
by the Vrajavåsîs is the rightful candidate for rågånuga-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 rågånuga-bhakti
is this spiritual greed, not the careful study of scriptures or the
skilful use of logic.
Thus we understand that just as faith is the only cause of the
qualification for vaidhî-bhakti, similarly greed is the only cause of
the qualification for rågånuga-bhakti. Here a doubt may arise
concerning whether the faith that has been previously established
as the cause for the eligibility for unalloyed devotion is incomplete.
If that faith is the cause of the eligibility only for one type of
Chapter Four 6 9
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 faith is the only cause of the qualification for pure devotion.
In the absence of faith, no variety of çuddha-bhakti can ever
appear. The conclusion is that çåstra-viçvåsamayî-çraddhå, or
çraddhå derived from faith in the injunctions of the scriptures, is
the only cause of the qualification for vaidhî-bhakti, and bhåvamådhurya-
lobhamayî-çraddhå, or faith derived from intense greed
to experience the sweet sentiments of the Vrajavåsîs, is the only
cause of the qualification for rågånuga-bhakti.
Only faith – whether it be viçvåsamayî or lobhamayî – is the
cause of the eligibility for both types of pure bhakti.
There are three types of rightful candidates for vaidhî-bhakti:
uttama (topmost), madhyama (intermediate) and kani߆ha (novice),
as confirmed by Çrîla Rüpa Gosvåmî in Bhakti-rasåm®ta-sindhu
(1.2.16), “uttamo madhyamaç ca syåt kani߆haç ceti sa tridhå.”
The symptoms of an uttama-adhikårî in vaidhî-bhakti are:
çåstre yuktau ca nipu√a˙
sarvathå d®∂ha-niçcaya˙
prau∂ha-çraddho ’dhikårî ya˙
sa bhaktåv uttamo mata˙
Bhakti-rasåm®ta-sindhu (1.2.17)
One who is conversant with the scriptures, expert in all types of
logic and possesses unwavering determination is an uttamaadhikårî,
one endowed with firm faith.
The symptoms of the madhyama-adhikårî in vaidhî-bhakti are:
ya˙ çåstrådißv anipu√a˙
çraddhåvån sa tu madhyama˙
Bhakti-rasåm®ta-sindhu (1.2.19)
One who is not so expert in understanding the scriptures and yet
is faithful is a madhyama-adhikårî; in other words, although when
7 0 Bhakti-tattva-viveka
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 kani߆ha-adhikårî are:
yo bhavet komala-çraddha˙
sa kani߆ho nigadyate
Bhakti-rasåm®ta-sindhu (1.2.19)
Novice devotees have very little expertise in understanding the
scriptures and their faith is very delicate and immature. Their faith
can be changed by others’ logic and arguments.
It is to be noted here that the çraddhå 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
that are dependent on the scriptures. According to the degree of
greed possessed by the rightful candidates for rågånuga-bhakti,
they can also be divided into the three categories of uttama,
madhyama and kani߆ha.
The conclusion is that every human being has the right to
perform bhakti. Bråhma√as, kßatriyas, vaiçyas, çüdras and antyajas
(untouchables), g®hasthas, brahmacårîs, vånaprasthas and sannyåsîs
– all of them can be qualified for bhakti if they have faith in the
injunctions of the scriptures and the instructions of sådhu 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
faith when he realises the supremacy of bhakti as described
in the scriptures. Alternatively, if one develops lobhamayî-çraddhå
by continually hearing the narrations of Bhagavån’s pastimes in
the association of devotees while desiring to follow in the footsteps
of the ragåtmikå devotees of Vraja, then it can be said that
he has acquired the qualification to perform çuddha-bhakti. The
qualification for pure devotion cannot be achieved by the
Chapter Four 7 1
processes of impersonal knowledge, renunciation, philosophical
analysis, religious discussion, self-control or meditation. Despite
receiving initiation into a bona fide disciplic succession, one
cannot enter into the previously discussed uttama-bhakti until he
becomes an uttama-adhikårî. Until that time, one’s bhakti can be
said to be a semblance of devotion.
There is great necessity to strive for the stage of uttamaadhikårî.
This is possible only when one engages in hearing and
chanting in the association of devotees. We should never think
that one becomes an uttama-adhikårî simply by diligently practising
hearing and chanting and then displaying the symptoms of
shedding tears, trembling and dancing, because these symptoms
can also manifest in bhakti-åbhåsa. Whatever little softening
of the heart and determination to realise one’s inherent identity
that are visible in the beginning stages of pure bhakti are far
superior to a display of symptoms such as falling unconscious and
so on that arise as a result of pursuing the path of bhakti-åbhåsa.
Therefore we should strive to attain unalloyed devotion 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
Bhagavån. Viçva-vaiß√ava dåsa puts forward the following verses:
çraddhå lobhåtmakå yå så
viçvåsa-rüpi√î yadå
jåyate ’tra tadå bhaktau
n®-måtrasyådhikåritå (1)
nå så∫khyaμ na ca vairågyaμ
na dharmo na bahujñatå
kevalaμ sådhu-sa∫go ’yaμ
hetu˙ çraddhodaye dhruvam (2)
7 2 Bhakti-tattva-viveka
çrava√ådi-vidhånena
sådhu-sa∫ga-balena ca
anarthåpagame çîghraμ
çraddhå ni߆håtmikå bhavet (3)
ni߆håpi rucitåμ pråptå
çuddha-bhakty-adhikåritåm
dadåti sådhake nityam
eßå prathå sanåtano (4)
asat-sa∫go ’thavå bhaktåv
aparådhe k®te sati
çraddhåpi vilayaμ yåti kathaμ
syåc chuddha-bhaktatå (5)
ata˙ çraddhåvatå kåryaμ
såvadhånaμ phalåptaye
anyathå na bhaved bhakti˙
çraddhå prema-phalåtmikå (6)
When çraddhå that is based either on faith in the injunctions of
the scriptures or on greed to follow in the footsteps of a rågåtmikåbhakta
appears in the heart, a person attains the qualification for
pure devotion. The appearance of faith is not caused by renunciation,
pursuing the process of enumeration, strictly adhering to
the occupational duties corresponding to one’s caste and stage of
life, or becoming a scholar. The sole cause of the appearance of
faith is the association of a sådhu who has deep love for the
narrations of K®ß√a’s pastimes. When faith appears, one becomes
a kani߆ha-adhikårî. When one executes the limbs of sådhanabhakti
such as hearing, and when by the influence of sådhu-sa∫ga
one becomes free from anarthas and his faith becomes dense and
transforms into ni߆hå, one develops the intermediate qualification
(madhyama-adhikåra) for unalloyed devotion. By the further
pursuance of the activities of sådhana-bhakti such as hearing and
by the influence of associating with devotees who are more
Chapter Four 7 3
advanced than oneself, one’s ni߆hå intensifies and assumes the
form of ruci. The sådhaka within whom such ruci has developed
is called an uttama-adhikårî. Only such an uttama-adhikårî
attains unalloyed devotion. This is the eternal process for the
attainment of çuddha-bhakti. But if during the execution of this
gradual process of sådhana 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, faith at the
novice level as well as that at the intermediate level will dry up
from its very root and the sådhaka will be unable to achieve pure
bhakti. In such a condition the sådhaka is either entangled in chåyåbhakti-
åbhåsa or, in the case of committing numerous offences,
even glides down into pratibimba-bhakti-åbhåsa. Therefore, until
one attains the stage of uttama-adhikåra, the faithful and sincere
sådhaka should remain extremely careful. Otherwise it will be
very difficult to achieve pure devotion, which ultimately bears
the fruit of divine love.
Çrî-k®ß√årpa√am astu – may this treatise
be an offering unto Çrî K®ß√a.
7 4 Bhakti-tattva-viveka






Om Tat Sat

(Continued...)

(My humble salutations to  the lotus feet of  Swami jis great Devotees , Philosophic Scholars, Purebhakti dot com       for the collection)

Tuesday, July 31, 2012

Bhakti Rasayana - Introduction



















Bhakti-rasäyana


The Path of Love
The soul’s nature is to seek real freedom, to hanker for lasting
pleasure. We seek satisfaction and happiness in the world around
us, but our experiences over time expose the futility of such
ephemeral pleasure. Enlightened souls, who are full of compassion,
describe the reality of a permanent bliss based on a lasting spiritual
existence. Their writings provide us with an intimate insight into
reality, which is replete with variety, form, qualities and exquisite,
lustrous personalities. Their writings also invite us to participate
in the sweetness of ever-increasing transcendental love, or prema.
They thus direct us to that ultimate destination, which is achieved
by attaining the spiritual perfection that they themselves possess.
What they describe is called the path of love, distinct among the
philosophies of India as bhakti-yoga, or devotion to God.
The Great Master
Bhakti-yoga is the essence of the Vedas (India’s vast body of ancient
Sanskrit scriptures; veda means “knowledge”). It is the path that
all paths ultimately lead to, since it reveals the topmost condition
of the heart. Although bhakti-yoga has been practised since time
immemorial, the bhakti-yoga movement underwent a renaissance
five hundred years ago in Bengal, coinciding with Europe’s own
Renaissance period.
The leading figure and reformer of this bhakti movement was
Çré Kåñëa Caitanya, also known as Mahäprabhu, ‘the Great Master’.
The general populace of India regard Çré Caitanya Mahäprabhu
as a most extraordinary saint, but actually, He is an avatära, an
incarnation of the Lord who comes to this world with a specific
mission.
ii
ii Bhakti-rasäyana
He chose to incarnate as compassion personified in order to
benefit the world in the troubled Age of Kali (our current epoch, the
age of quarrel and hypocrisy).
According to Çré Caitanya Mahäprabhu, worldly social
distinctions are utterly irrelevant to one’s eternal spiritual identity,
which can easily be realized by chanting the names of God in the
mahä-mantra – Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare,
Hare Räma, Hare Räma, Räma Räma, Hare Hare.
The Mahä-mantra
The Hare Kåñëa mahä-mantra is Çré Rädhä and Çré Kåñëa personified
as sacred sound. The vibration of the mantra is not a material sound
as it comes directly from the spiritual platform and is beyond the
realm of the mind. One can chant it all day and night and never feel
tired. The more one chants, the more our spiritual consciousness
is revived. The mahä-mantra consists of three words: Hare, Kåñëa,
and Räma. Each word is in the vocative, a calling out to Rädhä and
Kåñëa.
Kåñëa is the source of all spiritual potency and Çré Rädhä is the
complete embodiment of that potency. She is known as Hara (one
who steals away) because She can captivate Kåñëa’s mind. In the
vocative case, “Hara” becomes “Hare”. Because He bestows bliss
upon the residents of Våndävana, He is referred to as Kåñëa, the allattractive
one. The extraordinary beauty of His transcendental form
always surcharges the minds and senses of the cowherd damsels
and the other residents of Vraja with ever increasing spiritual bliss.
For this reason He is glorified as Räma.
The Supreme Form of Godhead
Çré Kåñëa (God) has many forms. All of them are perfect, but the
Vedic scriptures state that Çré Kåñëa’s original form in Våndävana
is the ‘most perfect’. That holy abode is fully resplendent with His
sweetness, which even predominates over His divine opulence.
The residents of that holy place are imbued with such elevated
feelings for the Supreme Lord that their worship of Him is devoid
Publisher’s Note iii
of the reverence normally offered to God. Those with a parental
relationship with Him chastise Him, His friends defeat Him in games
and order Him about, and His beloved gopés sometimes become
angry with Him and refuse to speak with Him. Such familiar and
charming exchanges please Him unlimitedly more than exalted,
reverential prayers offered by persons who do not have the same
purity of love for Him.
In his preface to Kåñëa, The Supreme Personality of Godhead,
Çréla Bhaktivedänta Svämé Mahäräja states, “Kåñëa is all-attractive,
one should know that all his desires should be focused on Kåñëa.
In the Bhagavad-gétä it is said that the individual person is the
proprietor or master of his own body but that Kåñëa, who is the
Supersoul present in everyone’s heart, is the supreme proprietor
and supreme master of each and every individual body. As such,
if we concentrate our loving propensities upon Kåñëa only,
then immediately universal love, unity and tranquillity will be
automatically realized. When one waters the root of a tree, he
automatically waters the branches, twigs, leaves and flowers; when
one supplies food to the stomach through the mouth, he satisfies
all the various parts of the body.”
This book, which reveals wonderful truths about the Supreme
Person, will satisfy any sincere seeker of the Truth.
• •
About the Author
On the auspicious day of Mauné Amävasyä, 1921, Çré Çrémad
Bhaktivedänta Näräyaëa Gosvämé Mahäräja took his divine birth in
a devout Vaiñëava family in Tivärépura, in the state of Bihar, India.
In February, 1946, he met his gurudeva, Çré Çrémad Bhakti
Prajïäna Keçava Gosvämé Mahäräja, and his life of complete and
exemplary dedication to Gauòéya Vaiñëavism, or the path of kåñëabhakti
in the line of Çré Caitanya Mahäprabhu, began.
He accompanied his gurudeva on his extensive preaching
tours throughout India, actively assisting him in propagating the

teachings of Çré Caitanya Mahäprabhu for the eternal benefit of
the living entities in this world. This included regularly hosting
the thousands of pilgrims attending the yearly circumambulation
of Çré Navadvépa-dhäma, the appearance place of Çré Caitanya
Mahäprabhu and Çré Våndävana-dhäma, the appearance place of
Çré Kåñëa.
His gurudeva had instructed him to translate the writings of
prominent Gauòéya Vaiñëavas into Hindi, a task he assiduously
assumed throughout his entire life and which resulted in the
publication of nearly fifty Hindi sacred texts. These invaluable
masterpieces are currently being translated into English and other
major languages of the world.
For many years, he travelled throughout India to spread the
message of Gauòéya Vaiñëavism, and it was for this end, also, that
in 1996, he journeyed abroad. During the next fourteen years, he
circled the globe more than thirty times. Whether he was in India
or abroad, his preaching always bore the distinctive characteristic
of boldly unmasking any misconception obscuring the specific
purposes of Çré Caitanya Mahäprabhu’s advent, in strict adherence
to the desire of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda
and in perfect congruence with the conceptions of Çréla Rüpa
Gosvämé, Çré Caitanya Mahäprabhu’s foremost follower. Thus, in
present times, in upholding the glorious tenets of the Gauòéya
sampradäya, he performed the function of a true äcärya.
•••••
At the age of ninety years, on December 29, 2010, at Cakratértha
in Çré Jagannätha Puré-dhäma, he concluded his pastimes
in this world. The following day, in Çré Navadvépa-dhäma, Çré
Gaurasundara’s fully empowered emissary, the very embodiment
of His unique compassion, was given samädhi. He will never cease
to reside in his divine instructions and in the hearts of those who
are devoted to him.



Introduction
At the beginning of the second part of Çrîla Sanåtana Gosvåmî’s
Çrî B®had-bhågavatåm®ta, Jaimini ‰ßi explains to Janamejaya
how, after having heard the description of Nårada’s quest that
comprises the first part of this exalted scripture, Parîkßit
Mahåråja’s mother Uttarå said to her son, “My heart cannot be
satisfied if those devotees who, being indifferent to any other
spiritual practice and spiritual attainment, desire only the eternal
service of Çrîmatî Rådhikå, and who perpetually sing Her glories
and are immersed in love for Her, attain residence in merely the
same Vaikuàha as so many other devotees do. This is a matter of
great sorrow! And I cannot tolerate that this may be the final destination
for devotees like Çrî Nandaråya and Çrî Yaçodå. There
must certainly be a suitable abode for them that is superior to
Vaikuàha. If there is such a place, then please describe it and
deliver me from this doubt.” (B®had-bhågavatåm®ta (2.1.21–2, 24))
Parîkßit Mahåråja replied, “Although I could satisfy you by
answering your question with the words of the Çruti and Sm®ti,
instead, by the mercy of my spiritual master, Çrî Çukadeva, I will
first relate a historical narration that will dispel all of your
doubts. Then I will speak those essential verses of the scriptures.”
(B®had-bhågavatåm®ta (2.1.34–5))
Then, after hearing the incomparable story of Gopa-kumåra
that comprises the second part of the B®had-bhågavatåm®ta,
Janamejaya said to Jaimini ‰ßi, “Fearing that these descriptions
will now come to an end, my heart is feeling great sorrow.
Therefore now please give me such potent nectar that, upon
hearing which, my heart will be fully purified for all time.”
(B®had-bhågavatåm®ta (2.7.89))
Jaimini replied, “O my child Janamejaya, your father, Çrî
Parîkßit, feeling transcendental pleasure upon describing the glories
of Goloka, next sang with a wonderful and sweet devotional
mood numerous verses from two great epics that are the very
essence of the Çrutis and Sm®tis. With great happiness I wander
in this world singing these verses, thereby mitigating the pangs of
separation from your father that I feel.” (B®had-bhågavatåm®ta
(2.7.90–1))
Then Jaimini ‰ßi went on to quote four verses from Brahmasaμhitå
and fifty-nine verses from Çrîmad-Bhågavatam that collectively
have come to be known as bhakti-rasåyana, nectar-tonic
that stimulates devotion unto the Supreme Lord Çrî K®ß√a. This
book is a translation of lectures spoken originally in Hindi by
our esteemed Çrîla Gurudeva, oμ viß√upåda a߆ottara-çata Çrî
Çrîmad Bhaktivedånta Nåråya√a Mahåråja. Spoken in 1991 at
Çrî Keçavajî Gau∂îya Ma†ha in Mathurå, this material comprises
his commentary on twenty-eight of these verses that are the very
essence of the Tenth Canto of Çrîmad-Bhågavatam. In gradation
these verses glorify the devotion of the different classes of devotees
in Vraja, culminating in the topmost bhakti of the vrajagopîs.
In his ongoing publication of Vaiß√ava literature in the
English language, Çrîla Gurudeva mentions repeatedly that he is
simply following in the footsteps of his dear friend and instructing
spiritual master, nitya-lîlå-pravi߆a oμ viß√upåda Çrî Çrîmad
A.C. Bhaktivedånta Swami Prabhupåda. Çrîla Prabhupåda singlehandedly
and in a relatively short period of time spread the
teachings of K®ß√a consciousness around the entire world. His
Bhakti-rasåyana
translations and writings set the standard for the literary presentation
of Vaiß√ava philosophy, and we sincerely pray that our
current efforts are pleasing to him.
Grateful acknowledgement is extended to Lava∫ga-latå dåsî for
copy-editing this new third edition, to Çånti dåsî for proofreading
the final manuscript, to Atula-k®ß√a dåsa for checking the
Sanskrit, to K®ß√a-prema dåsa for designing the new cover and to
Subala-sakhå dåsa for providing the new photograph of Çrîla
Gurudeva. It is the earnest prayer of all of us serving in Gau∂îya
Vedånta Publications that Çrîla Gurudeva, who is the very
embodiment of a rasika Vaiß√ava, be pleased with our efforts.
We offer obeisances to him time and again for giving us such
wonderful explanations of the nectar-tonic that Parîkßit Mahåråja
gave to Uttarå, Jaimini ‰ßi gave to Janamejaya, and Sanåtana
Gosvåmî gave to the inhabitants of this world.
An aspiring servant of the Vaiß√avas,



Ma∫galåcara√a
oμ ajñåna-timiråndhasya
jñånåñjana-çalåkayå
cakßur unmîlitaμ yena
tasmai çri-gurave nama˙
I offer my most humble prostrated obeisances unto the spiritual
master, who has opened my eyes, which were blinded by the
darkness of ignorance, with the torchlight of knowledge.
våñchå-kalpa-tarubhyaç ca
k®på-sindhubhya eva ca
patitånåμ påvenebhyo
vaiß√avebhyo namo nama˙
I offer obeisances to the Vaiß√avas, who just like desire trees can
fulfil the desires of everyone and who are full of compassion for
conditioned souls.
namo mahå-vadånyåya
k®ß√a-prema-pradåya te
k®ß√åya k®ß√a-caitanyanåmne
gaura-tviße nama˙
I offer obeisances to Çrî Caitanya Mahåprabhu, who is K®ß√a
Himself. He has assumed the golden hue of Çrîmatî Rådhikå and
is munificently distributing k®ß√a-prema.
he k®ß√a karu√å-sindho
dîna-bandho jagat-pate
gopeça gopikå-kånta
rådhå-kånta namo ’stu te
I offer obeisances to Çrî K®ß√a, who is an ocean of mercy, the
friend of the distressed and the source of all creation. He is the
master of the gopas and the lover of the gopîs headed by Çrîmatî
Rådhikå.
tapta-kåñcana-gaurå∫gi
rådhe v®ndåvaneçvari
v®ßabhånu-sute devi
pra√amåmi hari-priye
I offer obeisances to Çrîmatî Rådhikå, whose complexion is like
molten gold and who is the queen of V®ndåvana. She is the
daughter of V®ßabhånu Mahåråja and is very dear to Çrî K®ß√a.
hå devi kåku-bhara-gadgadayådya våcå
yåce nipatya bhuvi da√∂avad udbha†årti˙
asya prasådam abudhasya janasya k®två
gåndharvike nija gane ga√anåμ vidhehi
O Devî Gåndharvikå, in utter desperation I throw myself on the
ground like a stick and with a choked voice humbly implore You
to please be merciful to this fool and count me as one of Your
own.
a∫ga-çyåmalima-ccha†åbhir abhito mandîk®tendîvaraμ
jå∂yaμ jågu∂a-rocißåμ vidadhataμ pa††åmbarasya çriyå
v®ndåra√ya-nivåsinaμ h®di lasad-dåmåbhir åmodaraμ
rådhå-skandha-niveçitojjvala-bhujaμ dhyåyema dåmodaram
Bhakti-rasåyana
Whose dark bodily lustre is millions of times more beautiful
than the blue lotus flower, whose refulgent yellow garments
rebuke the radiance of golden ku∫kuma, whose residence is Çrî
V®ndåvana-dhåma, whose chest is beautified by a swinging
vaijayantî garland, and whose splendorous left hand rests upon
the right shoulder of Çrîmatî Rådhikå – I meditate upon that Çrî
Dåmodara.
bhaktyå vihînå aparådha-lakßyai˙
kßiptåç ca kåmådi-tara∫ga-madhye
k®på-mayi tvåμ çara√aμ prapannå
v®nde numaste cara√åravindam
Devoid of devotion and guilty of committing unlimited offences,
I am being tossed about in the ocean of material existence by the
turbulent waves of lust, anger, greed and so forth. Therefore,
O merciful V®ndå-devî, I take shelter of you and offer obeisances
unto your lotus feet.
gurave gauracandråya
rådhikåyai tad-ålaye
k®ß√åya k®ß√a-bhaktåya
tad-bhaktåya namo nama˙
I offer obeisances to the spiritual master, to Çrî Gauracandra, to
Çrîmatî Rådhikå and Her associates, to Çrî K®ß√a and His devotees,
and to all Vaiß√avas.
vairågya-yug-bhakti-rasaμ prayatnair
apåyayan måm anabhîpsum andham
k®påmbhudhir ya˙ para-du˙kha-du˙khî
sanåtanaμ taμ prabhum åçrayåmi
Ma∫galåcara√a
I was unwilling to drink the nectar of bhakti possessed of renunciation,
but Çrî Sanåtana Gosvåmî, being an ocean of mercy who
cannot tolerate the sufferings of others, made me drink it.
Therefore I take shelter of him as my master.
çrî-caitanya-mano-’bhî߆aμ
sthåpitaμ yena bhütale
svayaμ rüpa˙ kadå mahyaμ
dadåti sva-padåntikam
When will Çrî Rüpa Gosvåmî, who has established the mission in
this world that fulfils the internal desire of Çrî Caitanya
Mahåprabhu, give me shelter at his lotus feet?
yaμ pravrajantam anupetam apeta-k®tyaμ
dvaipåyano viraha-kåtara åjuhåva
putreti tan-mayatayå taravo ’bhinedus
taμ sarva-bhüta-h®dayaμ munim ånato ’smi
I offer obeisances to Çrî Çukadeva Gosvåmî, who can enter the
hearts of all living entities. When he left home without undergoing
the purificatory processes such as accepting the sacred
thread, his father Vyåsa cried out, “Oh my son!” As if they were
absorbed in that same feeling of separation, only the trees echoed
in response to his call.
tavaivåsmi tavaivåsmi
na jîvåmi tvayå vinå
iti vijñåya devi tvaμ
naya måμ cara√åntikam
I am Yours! I am Yours! I cannot live without You! O Devî
(Rådhå), please understand this and bring me to Your feet.
Bhakti-rasåyana






Om Tat Sat

(Continued...)

(My humble salutations to  the lotus feet of  Swami jis great Devotees , Philosophic Scholars, Purebhakti dot com       for the collection

Monday, July 30, 2012

Bhakti-tattva-viveka – 5
















Chapter Four
An Analysis of the
Qualification for Bhakti

karma-jñåna virågådice߆
åμ hitvå samantata˙
çraddhåvån bhajate yaμ
çrî-caitanyam ahaμ bhaje
I worship Çrî Caitanya Mahåprabhu, who is always served by
faithful devotees who have completely given up the pursuits of
fruitive activity, impersonal knowledge and dry renunciation.
In the first chapter we discussed the intrinsic nature of unalloyed
devotion, in the second chapter we discussed the intrinsic nature
of bhakti-åbhåsa or that which appears to be devotion but in fact
is not, and in the third chapter we discussed the natural attributes
of unalloyed devotion. In this chapter we will discuss the qualification
(adhikåra) for çuddha-bhakti. No one acquires anything
without possessing the eligibility for it. This eligibility or qualification
is the very foundation 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 dîkßå-mantra from him, I am also
engaged in hearing and chanting, but still I am not experiencing
the desired result – what is the reason for this?” Gradually they
become uninterested in their bhajana and in the end they become
5 9
totally faithless. Sound knowledge 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 hearing and chanting 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 unalloyed devotion, it is
compulsory to analyse the proper qualification for it. The haribhajana
performed by those who are eligible to perform karma
and cultivate jñåna usually becomes a part of mere karma and
jñåna. Therefore such people don’t obtain the auspicious fruit
that is expected from the performance of bhajana. A devotee’s
hari-bhajana becomes pure only when he obtains the proper
qualification for unalloyed devotion, and when this happens, his
bhajana will very quickly bear fruit in the form of bhåva. For this
reason I have undertaken an analysis of this very important topic.
Scholars quote the following verse from Bhagavad-gîtå (7.16):
catur-vidhå bhajante måμ
janå˙ suk®tino ’rjuna
årto jijñåsur arthårthî
jñånî ca bharatarßabha
[Çrî K®ß√a said:] My dear Arjuna, as a result of their accumulation
of pious activities in innumerable lifetimes, four types of people
engage in bhajana unto Me: those who are distressed, those who
are inquisitive, those who desire wealth and those who possess
spiritual knowledge. These four kinds of virtuous persons are
qualified to perform bhajana unto Me.
Those who are very anxious to eradicate their distress are called
årta. Those who are inquisitive to understand the absolute truth
are called jijñåsu. Those who desire to attain material happiness
are called arthårthî, and those who are realising spiritual truth at
every moment are called jñånî. Though one may be årta, jijñåsu,
6 0 Bhakti-tattva-viveka
arthårthî or jñånî, unless one has some accumulated pious merit
(suk®ti), he will not be inclined towards bhajana. Çrîla Jîva
Gosvåmî has defined suk®ti as “those activities in connection with
transcendental personalities that give rise to an intense desire to
perform bhakti.” There may be doubts concerning the existence
of suk®ti in the årtas, jijñåsus and arthårthîs, but in relation to the
jñånîs there are no such doubts. It is a fact that those who possess
spiritual knowledge certainly engage in bhajana after their abundant
accumulation of suk®ti. Çrîla Rüpa Gosvåmî writes (Bhaktirasåm
®ta-sindhu (1.2.20–1)):
tatra gîtådißüktånåμ
catur√åm adhikåri√åm
madhye yasmin bhagavata˙
k®på syåt tat-priyasya vå
sa kßî√a-tat-tad-bhåva˙ syåc
chuddha-bhakty-adhikåravån
yathebha˙ çaunakådiç ca
dhruva˙ sa ca catu˙-sana˙
When the four types of persons who are eligible to engage in
bhakti, as mentioned in Bhagavad-gîtå and other scriptures,
receive the mercy of Bhagavån or His devotees, they become free
from their particular motivations that are, respectively, the desire
for relief from distress, the desire to have their inquisitiveness
satisfied, the desire to obtain wealth and the attachment to
impersonal knowledge. They then become rightful candidates for
unalloyed devotion. This is clearly visible from the examples of
Gajendra, the sages headed by Çaunaka, Dhruva Mahåråja and the
four Kumåras.
When Gajendra was seized by the crocodile and was unable to
free himself despite innumerable strenuous efforts, he fervently
prayed to Bhagavån. Then Bhagavån, the saviour of the distressed,
appeared and delivered Gajendra by killing the crocodile. By
the mercy of Bhagavån, Gajendra’s distress was removed and he
Chapter Four 6 1
became qualified for unalloyed devotion. Çaunaka and the other
sages became very fearful upon the arrival of Kali-yuga. Understanding
the inability of fruitive activity to yield any benefit, they
approached the great devotee Süta Gosvåmî and enquired how
the people of this age could attain the ultimate benefit. In his
reply Süta Gosvåmî instructed them on pure devotion, and as a
result of receiving his mercy in this way, they attained çuddhabhakti.
Dhruva Mahåråja worshipped Bhagavån motivated by
the desire to attain an opulent kingdom. But when Bhagavån
appeared before him, by Bhagavån’s mercy his desire for a kingdom
vanished and he became qualified for pure bhakti. Sanaka,
Sanåtana, Sanandana and Sanat are the four Kumåras. Previously
they were impersonalists, but later on, by the mercy of Bhagavån
and His devotees, they completely rejected the conception of
impersonalism and attained the qualification for çuddha-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 unalloyed devotion. Therefore, in relation to the qualification
for pure bhakti, Çrîla Rüpa Gosvåmî has written (Bhakti-rasåm®tasindhu
(1.2.14)):
ya˙ kenåpy ati-bhågyena
jåta-çraddho ’sya sevane
nåtisakto na vairågyabhåg
asyåm adhikåry 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
K®ß√a’s lotus feet, he is considered to possess the eligibility for
unalloyed devotion.
The purport is that when worldly people realise the futility of
material existence after being afflicted by various types of distress
6 2 Bhakti-tattva-viveka
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 Bhagavån’s devotees, they enquire from them
and come to understand that there is no higher destination than
the attainment of Bhagavån. Gradually they develop firm faith in
this and engage in bhajana. At that time it can be said that they
have developed faith in k®ß√a-bhakti. This very faith is the root
cause of the eligibility for pure devotion, as confirmed by Çrîla
Jîva Gosvåmî’s explanation (found in Bhakti-sandarbha (Anuccheda
172)) of these verses from Çrîmad-Bhågavatam (11.20.27–8):
jåta-çraddho mat-kathåsu
nirvi√√a˙ sarva-karmasu
veda du˙khåtmakån kåmån
parityåge ’py anîçvara˙
tato bhajeta måμ prîta˙
çraddhålur d®∂ha-niçcaya˙
jußamå√aç ca tån kåmån
du˙khodarkåμç ca garhayan
[Çrî K®ß√a said:] 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
activities and endeavouring to become free from the cycle of the
pleasant and unpleasant results that 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 bhajana unto Me with firm
faith and resolve.
While explaining the above verses, which describe how a faithful
devotee performs bhajana, Çrîla Jîva Gosvåmî has commented
in Bhakti-sandarbha, “tad evam ananya-bhakty-adhikåre hetuμ
Chapter Four 6 3
çraddhå-måtram uktvå sa yathå bhajeta tathå çikßayati,” which
means that faith is the sole cause of the qualification to perform
exclusive devotion. Çrîla Jîva Gosvåmî also mentions, “çraddhå hi
çåstrårtha-viçvåsa˙. çåstraμ ca tad açara√asya bhayaμ tac
chara√åsyåbhayaμ vadati. ato jåtåyå˙ çraddhåyås tat çara√åpattir
eva li∫gam iti,” which means that faith in the words of the scriptures
is called çraddhå. The scriptures mention that those who
have taken shelter of the lotus feet of Bhagavån have nothing to
fear, but those who have not done so remain fearful. Thus, it can
be understood from the symptoms of çara√åpatti (surrender)
whether or not faith has developed within someone. What is
çara√åpatti? Çrîla Jîva Gosvåmî writes “jåtåyåμ çraddhåyåμ sadå
tad anuv®tti-ceßtaiva syåt” and “karma-parityågo vidhîyate,” which
mean that upon the appearance of faith, the constant endeavour
to serve K®ß√a (k®ß√ånuv®tti-ce߆å) is always visible in a person’s
behaviour and the tendency to perform fruitive activities is
altogether removed. This is çara√åpatti. In Bhagavad-gîtå (18.66),
after giving separate explanations of karma, jñåna and bhakti,
through a most confidential statement Bhagavån has given
instruction on full surrender:
sarva-dharmån parityajya
måm ekaμ çara√aμ vraja
ahaμ tvåμ sarva-påpebhyo
mokßayißyåmi må çuca˙
We should understand the words sarva-dharma in this verse to
mean paths that are obstacles to complete surrender, such as the
pursuance of one’s occupational duties within the var√åçrama
system and the worship of demigods. Çrî K®ß√a is saying,
“Rejecting all of these, one should surrender unto Me, meaning
one should develop exclusive faith towards engaging in bhajana
unto Me. Don’t be fearful of the reactions that come to those
6 4 Bhakti-tattva-viveka
who commit the sin of rejecting their occupational duties. I assure
you that I will free you from the reactions to all such sins.”
The doubt may arise that the word faith actually refers here to
respect. The paths of karma, jñåna and so forth also require faith.
Thus faith is not only the cause of bhakti, but of karma and jñåna
also. The philosophical principle is that the word çraddhå actually
means feelings of faith in the injunctions of the scriptures,
and included within this feeling another sentiment certainly
exists, which is called ruci, taste. Despite possessing faith, one
may not desire to participate in a particular activity unless he has
developed taste for it. Faith in the paths of karma and jñåna 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 jñåna able to yield any result. Similarly, the faith that
develops for bhakti is endowed with ruci, and this faith is none
other than the seed of the creeper of devotion (bhakti-latå), which
is sown in the heart of the living entity. Faith in the paths of
karma and jñåna is mixed with taste for the activities of karma
and jñåna respectively, but the nature of this faith is different.
Only faith that is endowed with taste for bhakti culminates in the
symptoms of bhakti. This is called çara√åpatti, full surrender.
Only when one’s taste for bhakti advances through the progressive
stages of sadhu-sa∫ga, performance of bhajana, absence of
anarthas and finally assumes the form of ni߆hå does it become pure
ruci. Thus faith is a separate entity from bhakti. Çrîla Jîva Gosvåmî
writes in Bhakti-sandarbha, “tasmåc chraddhå na bhakty-a∫gaμ
kintu karma√y asamartha vidvat tåvad ananyatåkhyåyåμ bhaktåv
adhikåri-viçeßa√am eva.” Hence, faith is not a limb of bhakti, but
an attribute of the qualification for bhakti resulting from one’s
having become indifferent to the ritualistic fruitive activities
known as karma-kå√∂a. It says in Çrîmad-Bhågavatam (11.20.9):
Chapter Four 6 5
tåvat karmå√i kurvîta
na nirvidyeta yåvatå
mat-kathå-çrava√ådau vå
çraddhå yåvan na jåyate
[Çrî K®ß√a says:] One should continue performing his occupational
duties as long as he has not become indifferent to them and
has not developed faith in hearing the narrations of My pastimes.
The purport is that one is qualified to renounce his occupational
duties only when he develops faith in hearing the narrations of
K®ß√a’s pastimes. This is the conclusion of the scriptures.
To clarify a possible doubt here, we must note that if faith,
which is the very cause of the qualification for unalloyed devotion,
is itself not a limb of bhakti, then how can spiritual knowledge
and renunciation, which in some instances manifest before
the appearance of faith, be limbs of bhakti? Çrîla Rüpa Gosvåmî
says (Bhakti-rasåm®ta-sindhu (1.2.248)):
jñåna-vairågyayor bhaktipraveçåyopayogitå
îßat prathamam eveti
nå∫gatvam ucitaμ tayo˙
In some particular instances spiritual knowledge (jñåna) and
renunciation (vairågya) may be useful while a devotee is in the
initial stages of entering into bhakti, but they can never be said to
be limbs of bhakti.
Hence, it is an established fact that only that faith which is
endowed with the symptoms of complete surrender is the cause
of the qualification for pure devotion. Sometimes people are
heard saying that faith in hearing the narrations of K®ß√a’s pastimes
is developed by some through the strict performance of
their occupational duties, by some through the cultivation of
spiritual knowledge and by others through renunciation of the
6 6 Bhakti-tattva-viveka
objects of the senses. But such statements are erroneous. It is possible
that these processes may have been cultivated just prior to
the appearance of faith, but through a more detailed analysis it
becomes apparent that somehow or another there must have been
some association with devotees just between the two instances;
that is, between the cultivation of the above-mentioned processes
and the appearance of faith. In this context the following verse
from Çrîmad-Bhågavatam (10.51.53) is worthy of consideration:
bhavåpavargo bhramato yadå bhavej
janasya tarhy acyuta sat-samågama˙
sat-sa∫gamo yarhi tadaiva sad-gatau
paråvareçe tvayi jåyate mati˙
[Çrî Mucukunda said:] O 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 jñåna. Thus he is entangled
in the repeated cycle of birth and death. If while wandering in this
way the living entity 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 fruitive activity, the cultivation of spiritual knowledge,
renunciation and so on can never be the cause of the appearance
of faith; only the association of devotees can cause the appearance
of çraddhå. In this regard Çrîla Rüpa Gosvåmî has composed lines
such as ya˙ kenåpy ati-bhågyena jåta-çraddho ’sya sevane [on p. 62].
Thus only persons endowed with çraddhå are the rightful candidates
for unalloyed devotion.
There is another consideration here. Sådhana-bhakti is of
two types, vaidhî-sådhana-bhakti and rågånuga-sådhana-bhakti,
as confirmed in this verse from Bhakti-rasåm®ta-sindhu (1.2.5):
Chapter Four 6 7
vaidhî rågånugå ceti så dvidhå sådhanåbhidhå. It is essential to
understand the difference between vaidhî-sådhana-bhakti and
rågånuga-sådhana-bhakti because without this understanding
there may remain many suspicions that can harm the development
of one’s bhakti. Concerning vaidhî-bhakti, Çrîla Rüpa
Gosvåmî has written:
yatra rågånavåptatvåt
prav®ttir upajåyate
çåçanenaiva çåstrasya
så vaidhî bhaktir ucyate
Bhakti-rasåm®ta-sindhu (1.2.6)
Bhakti is the living entity’s natural inclination and the inseparable
occupation of his intrinsic nature. In the conditioned stage
the jîva is opposed to Bhagavån and becomes attached to the
worldly enjoyment presented by the illusory energy. As the living
entity becomes immersed in worldly pleasure, his natural inclination
to render loving devotional service unto K®ß√a becomes
dormant. The jîva is fully satisfied only when by some good
fortune his intrinsic råga or strong loving attachment for K®ß√a
reawakens, however it may happen. When prema appears, råga
naturally appears alongside it. But the råga or attachment for
material sense objects that is visible in the conditioned soul is
distorted råga, not pure råga. In that stage the inborn råga of the
living entity remains covered or dormant. To awaken this inherent
råga, the acceptance of spiritual instruction is essential. The
Vedas and their subordinate literatures are storehouses of such
instructions. The bhakti that is performed within the framework
of the instructions of the scriptures is called vaidhî-bhakti.
Now I will give a brief review of rågånuga-bhakti. Çrîla Jîva
Gosvåmî writes in Bhakti-sandarbha, “tatra vißa-yi√a˙ svåbhåvikî
vißaya-saμsargecchåtiçaya-maya˙ premå råga˙. yathå cakßur
ådînåμ saundaryådau, tåd®ça evåtra bhaktasya çrî-bhagavaty api
6 8 Bhakti-tattva-viveka
råga ity ucyate.” The powerful loving affection that naturally
develops within a materialistic person by his affiliation with the
objects of sense pleasure is called råga. Just as eyes become excited
upon seeing any beautiful form, the similar inclination of a devotee
towards K®ß√a is also called råga. The taste that develops from
following in the footsteps of a personality who possesses natural
affinity for such råga is called rågånuga-bhakti. Regarding the
qualification for rågånuga-bhakti, Çrîla Rüpa Gosvåmî writes:
rågåtmikaika-ni߆hå ye
vraja-våsi-janådaya˙
teßåμ bhåvåptaye lubdho
bhaved atrådhikåravån
tat-tad-bhåvådi-mådhurye
çrute dhîryad apekßate
nåtra çåstraμ na yuktiμ ca
tal lobhotpatti-lakßa√am
Bhakti-rasåm®ta-sindhu (1.2.291–2)
The Vrajavåsîs’ sentiments for K®ß√a are the most exalted and
exceptional example of rågåtmikå-bhakti. Such sentiments cannot
be seen anywhere other than Vraja. The fortunate soul who develops
the greed to attain sentiments for K®ß√a such as those displayed
by the Vrajavåsîs is the rightful candidate for rågånuga-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 rågånuga-bhakti
is this spiritual greed, not the careful study of scriptures or the
skilful use of logic.
Thus we understand that just as faith is the only cause of the
qualification for vaidhî-bhakti, similarly greed is the only cause of
the qualification for rågånuga-bhakti. Here a doubt may arise
concerning whether the faith that has been previously established
as the cause for the eligibility for unalloyed devotion is incomplete.
If that faith is the cause of the eligibility only for one type of
Chapter Four 6 9
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 faith is the only cause of the qualification for pure devotion.
In the absence of faith, no variety of çuddha-bhakti can ever
appear. The conclusion is that çåstra-viçvåsamayî-çraddhå, or
çraddhå derived from faith in the injunctions of the scriptures, is
the only cause of the qualification for vaidhî-bhakti, and bhåvamådhurya-
lobhamayî-çraddhå, or faith derived from intense greed
to experience the sweet sentiments of the Vrajavåsîs, is the only
cause of the qualification for rågånuga-bhakti.
Only faith – whether it be viçvåsamayî or lobhamayî – is the
cause of the eligibility for both types of pure bhakti.
There are three types of rightful candidates for vaidhî-bhakti:
uttama (topmost), madhyama (intermediate) and kani߆ha (novice),
as confirmed by Çrîla Rüpa Gosvåmî in Bhakti-rasåm®ta-sindhu
(1.2.16), “uttamo madhyamaç ca syåt kani߆haç ceti sa tridhå.”
The symptoms of an uttama-adhikårî in vaidhî-bhakti are:
çåstre yuktau ca nipu√a˙
sarvathå d®∂ha-niçcaya˙
prau∂ha-çraddho ’dhikårî ya˙
sa bhaktåv uttamo mata˙
Bhakti-rasåm®ta-sindhu (1.2.17)
One who is conversant with the scriptures, expert in all types of
logic and possesses unwavering determination is an uttamaadhikårî,
one endowed with firm faith.
The symptoms of the madhyama-adhikårî in vaidhî-bhakti are:
ya˙ çåstrådißv anipu√a˙
çraddhåvån sa tu madhyama˙
Bhakti-rasåm®ta-sindhu (1.2.19)
One who is not so expert in understanding the scriptures and yet
is faithful is a madhyama-adhikårî; in other words, although when
7 0 Bhakti-tattva-viveka
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 kani߆ha-adhikårî are:
yo bhavet komala-çraddha˙
sa kani߆ho nigadyate
Bhakti-rasåm®ta-sindhu (1.2.19)
Novice devotees have very little expertise in understanding the
scriptures and their faith is very delicate and immature. Their faith
can be changed by others’ logic and arguments.
It is to be noted here that the çraddhå 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
that are dependent on the scriptures. According to the degree of
greed possessed by the rightful candidates for rågånuga-bhakti,
they can also be divided into the three categories of uttama,
madhyama and kani߆ha.
The conclusion is that every human being has the right to
perform bhakti. Bråhma√as, kßatriyas, vaiçyas, çüdras and antyajas
(untouchables), g®hasthas, brahmacårîs, vånaprasthas and sannyåsîs
– all of them can be qualified for bhakti if they have faith in the
injunctions of the scriptures and the instructions of sådhu 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
faith when he realises the supremacy of bhakti as described
in the scriptures. Alternatively, if one develops lobhamayî-çraddhå
by continually hearing the narrations of Bhagavån’s pastimes in
the association of devotees while desiring to follow in the footsteps
of the ragåtmikå devotees of Vraja, then it can be said that
he has acquired the qualification to perform çuddha-bhakti. The
qualification for pure devotion cannot be achieved by the
Chapter Four 7 1
processes of impersonal knowledge, renunciation, philosophical
analysis, religious discussion, self-control or meditation. Despite
receiving initiation into a bona fide disciplic succession, one
cannot enter into the previously discussed uttama-bhakti until he
becomes an uttama-adhikårî. Until that time, one’s bhakti can be
said to be a semblance of devotion.
There is great necessity to strive for the stage of uttamaadhikårî.
This is possible only when one engages in hearing and
chanting in the association of devotees. We should never think
that one becomes an uttama-adhikårî simply by diligently practising
hearing and chanting and then displaying the symptoms of
shedding tears, trembling and dancing, because these symptoms
can also manifest in bhakti-åbhåsa. Whatever little softening
of the heart and determination to realise one’s inherent identity
that are visible in the beginning stages of pure bhakti are far
superior to a display of symptoms such as falling unconscious and
so on that arise as a result of pursuing the path of bhakti-åbhåsa.
Therefore we should strive to attain unalloyed devotion 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
Bhagavån. Viçva-vaiß√ava dåsa puts forward the following verses:
çraddhå lobhåtmakå yå så
viçvåsa-rüpi√î yadå
jåyate ’tra tadå bhaktau
n®-måtrasyådhikåritå (1)
nå så∫khyaμ na ca vairågyaμ
na dharmo na bahujñatå
kevalaμ sådhu-sa∫go ’yaμ
hetu˙ çraddhodaye dhruvam (2)
7 2 Bhakti-tattva-viveka
çrava√ådi-vidhånena
sådhu-sa∫ga-balena ca
anarthåpagame çîghraμ
çraddhå ni߆håtmikå bhavet (3)
ni߆håpi rucitåμ pråptå
çuddha-bhakty-adhikåritåm
dadåti sådhake nityam
eßå prathå sanåtano (4)
asat-sa∫go ’thavå bhaktåv
aparådhe k®te sati
çraddhåpi vilayaμ yåti kathaμ
syåc chuddha-bhaktatå (5)
ata˙ çraddhåvatå kåryaμ
såvadhånaμ phalåptaye
anyathå na bhaved bhakti˙
çraddhå prema-phalåtmikå (6)
When çraddhå that is based either on faith in the injunctions of
the scriptures or on greed to follow in the footsteps of a rågåtmikåbhakta
appears in the heart, a person attains the qualification for
pure devotion. The appearance of faith is not caused by renunciation,
pursuing the process of enumeration, strictly adhering to
the occupational duties corresponding to one’s caste and stage of
life, or becoming a scholar. The sole cause of the appearance of
faith is the association of a sådhu who has deep love for the
narrations of K®ß√a’s pastimes. When faith appears, one becomes
a kani߆ha-adhikårî. When one executes the limbs of sådhanabhakti
such as hearing, and when by the influence of sådhu-sa∫ga
one becomes free from anarthas and his faith becomes dense and
transforms into ni߆hå, one develops the intermediate qualification
(madhyama-adhikåra) for unalloyed devotion. By the further
pursuance of the activities of sådhana-bhakti such as hearing and
by the influence of associating with devotees who are more
Chapter Four 7 3
advanced than oneself, one’s ni߆hå intensifies and assumes the
form of ruci. The sådhaka within whom such ruci has developed
is called an uttama-adhikårî. Only such an uttama-adhikårî
attains unalloyed devotion. This is the eternal process for the
attainment of çuddha-bhakti. But if during the execution of this
gradual process of sådhana 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, faith at the
novice level as well as that at the intermediate level will dry up
from its very root and the sådhaka will be unable to achieve pure
bhakti. In such a condition the sådhaka is either entangled in chåyåbhakti-
åbhåsa or, in the case of committing numerous offences,
even glides down into pratibimba-bhakti-åbhåsa. Therefore, until
one attains the stage of uttama-adhikåra, the faithful and sincere
sådhaka should remain extremely careful. Otherwise it will be
very difficult to achieve pure devotion, which ultimately bears
the fruit of divine love.
Çrî-k®ß√årpa√am astu – may this treatise
be an offering unto Çrî K®ß√a.
7 4 Bhakti-tattva-viveka






Om Tat Sat

(Continued...)

(My humble salutations to  the lotus feet of  Swami jis great Devotees , Philosophic Scholars, Purebhakti dot com       for the collection)