Chapter Two
An Analysis of the
Semblance of Bhakti
yad bhaktyåbhåsa-leço ’pi
dadåti phalam uttamam
tam ånanda-nidhiμ k®ß√acaitanyaμ
samupåsmahe
We worship Çrî K®ß√a 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 (svarüpa) and extrinsic
characteristics (ta†asthalakßa√
a) of bhakti. In this chapter we will
discuss bhakti-åbhåsa,
the semblance of devotion. We have already
discussed a little
about bhakti-åbhåsa while reviewing the
ta†astha-lakßa√a of
bhakti, and indeed, bhakti-åbhåsa is
actually included within the
category of the ta†astha-lakßa√a of
bhakti. But since it is not really
suitable for the semblance of devotion to
be thoroughly analysed
in a section where both the intrinsic
nature and extrinsic
characteristics of bhakti are being
described, it has become necessary
to write a separate chapter on the topic
of bhakti-åbhåsa. 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 jîva, towards
the complete consciousness, K®ß√a, is
called bhakti. Jîvas are
2 3
situated in two stages, the liberated
stage and the conditioned
stage. In the liberated stage the living
entity is free from all
varieties of material relationships and is
situated in his pure, constitutional
position. In such a stage the jîva remains
free from any
material designation and hence within him
there is no opportunity
for the marginal characteristics of bhakti
to exist. In the
conditioned stage the jîva forgets his
constitutional identity as his
spiritual intelligence is deluded by the
coverings of the subtle and
gross bodies. In this stage the jîva
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
nature (svabhåva) of an object, then that
covering is called the
object’s designation. Material nature
covers the pure constitutional
nature of the jîva, and that covering is
the jîva’s designation.
It is said in Çrîmad-Bhågavatam (11.2.37):
bhayaμ dvitîyåbhiniveçata˙ syåd
içåd apetasya viparyayo ’sm®ti˙
tan-måyayåto budha åbhajet taμ
bhaktyaikayeçaμ guru-devatåtmå
The jîva’s innate tendency of unalloyed
devotion towards the
complete consciousness, Bhagavån Çrî
K®ß√a, is his eternal occupational
duty (nitya-dharma). When the same jîva
becomes
opposed to Bhagavån, then he is gripped by
fear and his intelligence
is lost. Måyå is the external potency of
Bhagavån (aparaçakti).
Considering the existence of this material
world, which
has manifested from the external potency,
to be an independent
element from Bhagavån, the unfortunate
living entity falls into
material existence. Intelligent people,
accepting the shelter of the
lotus feet of a bona fide spiritual
master, engage themselves in the
exclusive bhajana of the Supreme Lord, Çrî
Hari.
2 4 Bhakti-tattva-viveka
From the verse on the previous page we can
conclude that the
living entity’s absorption in the material
energy (måyåbhiniveça)
imposes a false designation upon him. In
such an adulterated
stage, the devotion of the living entity
easily deteriorates and
appears as bhakti-åbhåsa. Those who desire
nothing other than
entrance into unalloyed devotion should
completely cross over
bhakti-åbhåsa and take shelter of
kevala-bhakti, exclusive and
uninterrupted devotion. For this reason we
are reviewing the
topic of bhakti-åbhåsa in great detail.
This in-depth analysis of
the semblance of devotion is extremely
confidential; only intimate
devotees are qualified to hear it. This is
because those who
consider bhakti-åbhåsa 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.
Çrîla Rüpa Gosvåmî has not given a
separate analysis of bhaktiåbhåsa
in Bhakti-rasåm®ta-sindhu. Within the
first half of the
verse anyåbhilåßitå-çünyaμ
jñåna-karmådy-anåv®tam, he has
given a complete yet hidden explanation of
bhakti-åbhåsa. While
discussing the topic of rati-åbhåsa, the
semblance of ecstatic spiritual
emotion, in his review of the principle of
rati, Çrîla Rüpa
Gosvåmî has nicely explained
bhakti-åbhåsa. I am presenting this
deliberation on the semblance of devotion
upon the basis of Çrîla
Rüpa Gosvåmî’s conception.
Bhakti-åbhåsa exists prior to the stage of
çuddha-bhakti. From
bhakti-åbhåsa, the stages of unalloyed
devotion and rati within
unalloyed devotion appear in sequence.
Çrîla Rüpa Gosvåmî
says (Bhakti-rasåm®ta-sindhu (1.3.45)):
“pratibimbas tathå chåyå
ratyåbhåso dvidhå mata˙ – there are two
types of bhakti-åbhåsa:
pratibimba-bhakti-åbhåsa and
chåyå-bhakti-åbhåsa.” The difference
between the two is that pratibimba remains
apart from the
original object and appears as another
separate entity, while chåyå
Chapter Two 2 5
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 that 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 entity. The form that appears
because of the tree’s blockage
of the path of light and that resembles
the form of the tree
itself is called the chåyå, or shadow. The
existence of the chåyå is
entirely dependent upon the original
object. Çrîla Jîva Gosvåmî
says tasmån nirupådhitvam eva rater
mukhya-svarüpatvaμ
sopådhitvam åbhåsatvaμ tattva-gau√yå
v®ttyå pravartamånatvam
iti, which means that when bhakti is
unadulterated, it is svarüpabhakti,
devotion in its intrinsic state, but when
bhakti is adulterated,
then it is called bhakti-åbhåsa.
Bhakti-åbhåsa is manifested
by the gau√a-v®tti, the secondary
inclination of the living entity.
The living entity’s intrinsic inclination
is called the mukhya-v®tti,
and the inclination that is obstructed or
covered is called the
gau√a-v®tti. Pratibimba-bhakti-åbhåsa and
chåyå-bhakti-åbhåsa are
both categorised as gau√a-v®tti, or
secondary tendencies. When
bhakti reaches its pure form, it is
completely free from the
tendencies of pratibimba (reflection) and
chåyå (shadow). At that
time only the original object itself, pure
spontaneous devotion, is
manifest.
Pratibimba-bhakti-åbhåsa
The semblance of devotion known as
pratibimba-bhakti-åbhåsa
can be divided into three categories: (1)
nirviçeßa-jñånåv®ta-bhaktiåbhåsa,
(2) bahirmukha-karmåv®ta-bhakti-åbhåsa and
(3) viparîtavastu-
bhakti-buddhi-janita-bhakti-åbhåsa.
(1) In nirviçeßa-jñånåv®ta-bhakti-åbhåsa,
bhakti remains hidden
2 6 Bhakti-tattva-viveka
by a covering of impersonal knowledge
(nirviçeßa-jñåna). At that
time a curtain of impersonal knowledge
exists between the sådhaka
and svarüpa-siddha-bhakti,2 making direct realisation of bhakti in
its inherent form impossible.
The conception of impersonal knowledge is
that within transcendental
reality (cit-tattva), names, forms,
qualities, pastimes
and other attributes do not exist. According
to this philosophy,
these attributes exist only in material
objects; when the jîva
becomes liberated from material existence,
he merges into undifferentiated
Brahman. Wherever such impersonal
knowledge
exists, unalloyed devotion cannot manifest
there. K®ß√ånuçîlana,
the cultivation of devotion unto Çrî
K®ß√a, is called çuddhabhakti.
But the activities of bhakti are not
possible in impersonal
liberation because neither K®ß√a, His
servant the living entity,
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 devotion to
K®ß√a be called eternal and free from
deceit? Such a person tries
to please K®ß√a for the time being and in
the end attempts to
extinguish K®ß√a’s existence. In precisely
the same way, the
demon V®kåsura pleased Lord Çiva with his
worship, and after
obtaining a boon from Çiva that he could
kill anyone by merely
placing his hand on their head, he tried
to kill Çiva himself. The
devotion of such a person is deceitful and
temporary due to his
ignorance of the intrinsic nature of
eternally perfected devotion
(nitya-siddha-bhakti). In
Bhakti-rasåm®ta-sindhu (1.3.44, 46) Çrîla
Rüpa Gosvåmî has described the attributes
of such deceitful
bhakti:
Chapter Two 2 7
2. Refer to the footnote on p. 13 for a
definition of this term.
kintu båla-camatkårakårî
tac-cihna-vîkßayå
abhijñena subodho ’yaμ
ratyåbhåsa˙ prakîrtita˙
açramåbhî߆a-nirvåhî
rati-lakßa√a-lakßita˙
bhogåpavarga-saukhyåμçavyañjaka
˙ pratibimbaka˙
By observing the symptoms of shedding
tears and trembling in
persons who desire material enjoyment and
liberation, it may
seem that they have developed k®ß√a-rati,
ecstatic emotion based
on excessive attachment for K®ß√a. But
only foolish people, who
are easily influenced by a show of
external symptoms, will consider
such so-called rati genuine. Those who are
knowledgeable know
it to be rati-åbhåsa. 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 K®ß√a,
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 K®ß√a. The
second reason for
their shedding tears and trembling is the
happiness derived from
thinking that simply by the performance of
such bhakti-åbhåsa
their inner desires for material enjoyment
will be easily fulfilled.
vårå√asî-nivåsî kaçcid ayaμ
vyåharan hareç caritam
yati-go߆hyåm utpulaka˙
siñcati ga√∂a-dvayî-masrai˙
Once, in the city of Vårå√asî, a renunciant was chanting the
names of Hari in an assembly of sannyåsîs
and eventually he
began trembling and tears started flowing
from his eyes. While
chanting the holy name he was thinking,
“Aha! By such a simple
process I will attain impersonal
liberation.” Çrîla Rüpa Gosvåmî
2 8 Bhakti-tattva-viveka
describes the cause of such a condition
(Bhakti-rasåm®ta-sindhu
(1.3.47–8)):
daivåt sad-bhakta-sa∫gena
kîrtanådy-anusåri√åm
pråya˙ prasanna-manasåμ
bhogo mokßådi-rågi√åm
keßåñcid dh®di bhåvendo˙
pratibimba udañcati
tad-bhakta-h®n-nabha˙-sthasya
tat-saμsarga-prabhåvata˙
Exhibiting such trembling and shedding of
tears is not easy for an
impersonalist because knowledge and
renunciation make the
heart hard and push away all the symptoms
of bhakti, which is
very tender by nature. Even though in the
process of hearing
(çrava√a) and chanting (kîrtana) 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 çrava√a and kîrtana. If at
such a time by some
good fortune they obtain the association
of a pure devotee of
Bhagavån, then by the effect of that
association the bhåva that
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 knowledge,
but sometimes there is the appearance of
bhakti-åbhåsa.
(2) In bahirmukha-karmåv®ta-bhakti-åbhåsa
a blockage comprised
of an external covering of fruitive
activity (karma) is produced by
the secondary tendency (gau√a-v®tti) of
bhakti. It is as if a curtain
of fruitive activity is present between
the relisher, the living
Chapter Two 2 9
entity, and that which is to be relished,
bhakti. This curtain
covers the intrinsic nature of bhakti.
Pursuing the path of mystic
yoga and strictly adhering to the
occupational duties corresponding
to one’s caste and stage of life (var√åçrama-dharma)
are
both classified as karma. Karma is of two
types: nitya (activities
performed regularly) and naimittika
(activities performed occasionally).
All actions that result in piety are
considered karma,
fruitive activity. A detailed explanation
of karma here would
greatly enlarge this presentation. Those
who specifically want to
understand the concept of karma may read
the initial pages of my
book Çrî Caitanya-çikßåm®ta.
The process of karma delineated in the
books of the smårtabråhma√
as is all superficial activity. Activities
such as sandhyavandana,
prayers to be recited daily at dusk, that
are suitable for
the proper execution of one’s var√åçrama
duties and that are
mentioned in the books of the smårtas are
called nitya-karma,
daily routine activities. The smårtas
consider the performance of
these daily activities to be bhakti. Yet
an in-depth review of these
activities will reveal that they are
superficial. The symptoms of
bhakti that are visible in them are due
merely to pratibimbabhakti-
åbhåsa 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
such as hearing and
chanting to be karma and the hearing and
chanting of the karmayoga
process to be bhakti. These misconceptions
are caused by
their ignorance of the proper
philosophical conception. Although
externally there appear to be many
similarities between the
processes of karma-yoga and
sådhana-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
3 0 Bhakti-tattva-viveka
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 for love of
K®ß√a and where the performer
has no other desire whatsoever. Despite
accruing some
other fruits by the performance of such
activity, the performer
considers those fruits to be very
insignificant. Those acts which
nourish unalloyed devotion are also
considered bhakti because
bhakti alone is the mother of bhakti; the
processes of jñåna 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-yoga and bhakti. Only when
their faith in the
processes of karma and jñåna dwindles by
the accumulation of
heaps of pious activities and by the
effect of association with pure
devotees of Bhagavån will the seedling of
undeveloped bhakti
appear in their hearts in the form of
faith. Unless in possession of
such faith, no one can understand the
subtle difference between
karma-yoga 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 unalloyed
devotion 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-yoga sometimes
dance, tremble and shed tears while
chanting the holy name,
but all of this is a mere reflection of
bhakti, not çuddha-bhakti. It
is the result of their previous good
fortune of having associated
with devotees, as described in the verses
quoted previously [on
p. 29] such as daivåt
sad-bhakta-sa∫gena... . Their trembling and
Chapter Two 3 1
shedding of tears are just symptoms
produced by sensual pleasure
and are considered mere reflections
(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-åbhåsa.
(3) In present times we can easily point
out viparîta-vastu-bhaktibuddhi-
janita-bhakti-åbhåsa, which is produced by
the visualisation
of bhakti in activities that are actually
opposed to bhakti
and which is prevalent in the pañcopåsanå
and in the îçvarapra√
idhåna, concentration upon the Supersoul
within the yoga
process. Those known as pañcopåsanå
consider that there are five
sampradåyas: Çaiva (worshippers of Çiva),
Çåkta (worshippers of
Durgå), Gånapatya (worshippers of Ga√eça),
Saura (worshippers
of Sürya) and Vaiß√ava (worshippers of
Viß√u). All five are followers
of impersonalism. The Vaiß√ava line
mentioned here is
not the Vaiß√ava line that follows the
genuine principle of bhakti.
The four genuine Vaiß√ava sampradåyas are
not included within
the Vaiß√ava pañcopåsanå-sampradåya
mentioned here. Çrî
Råmånujåcårya, Çrî Madhvåcårya, Çrî
Viß√usvåmî and Çrî
Nimbåditya are the four åcåryas of the
four bona fide sampradåyas
of unalloyed devotion that are described
in the verse çrî-brahmarudra-
sanakåç catvåra˙ sampradåyina˙. To
indicate these four
sampradåyas, it is said in the scriptures
sampradåya-vihînå ye
mantrås te nißphalå matå˙, which means
mantras not accepted
from the four bona fide sampradåyas yield
no results.
Vaiß√avas who belong to the pañcopåsanå section
are basically
impersonalists, not pure devotees. All the
pañcopåsakas believe
that the mürtis of their five worshipful
deities are ultimately
imaginary. In other words they believe
that Brahman 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 he merges into
3 2 Bhakti-tattva-viveka
impersonal Brahman and the devotion he
offered to those “imaginary”
mürtis whom he considers to be the Supreme
is not eternal.
This activity is simply
jñånåv®ta-bhakti-åbhåsa, devotion that is
covered by impersonal knowledge. One
cannot attain unalloyed
devotion as long as he believes such
semblance of devotion 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-åbhåsa, they should be
taken only as symptoms
produced by sensual pleasure and a mere
reflection (pratibimba)
of the genuine symptoms.
Just as the pañcopåsakas display a
semblance of devotion
towards their “imaginary” deities of
demigods, similarly yogîs also
display trembling and shedding of tears
towards their “imaginary”
deity of the Supersoul. These are all
examples of pratibimbabhakti-
åbhåsa. The concept that
pratibimba-bhakti-åbhåsa will
gradually develop and ultimately transform
into unalloyed devotion
is totally false because by rejecting
impersonal meditation
and the benefits sought from fruitive
activities the existence of
this semblance of devotion totally
vanishes. There remains no
possibility of those practising
pratibimba-bhakti-åbhåsa actually
being benefited unless they completely
purify their consciousness
from its very root. Impersonalists such as
the four Kumåras and
the topmost jñånî Çukadeva Gosvåmî 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 åcåryas.
Regarding pratibimba-bhakti-åbhåsa, Çrîla
Rüpa Gosvåmî says
(Bhakti-rasåm®ta-sindhu (1.3.42–3)):
vimuktåkhila tarßair yå
muktair api vim®gyate
yå k®ß√enåtigopyåçu
bhajadbhyo ’pi na dîyate
\
så bhukti-mukti-kåmatvåc
chuddhåμ bhaktim akurvatåm
h®daye sambhavaty eßåμ
kathaμ bhågavatî rati˙
How is it possible for the rare
bhagavad-rati, ecstatic emotion for
Bhagavån that appears in the stage of
bhåva, to 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 Çrî
K®ß√a 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 love of God are
themselves polluted and may
pollute others also.
Chåyå-bhakti-åbhåsa
It is very important for a sådhaka to
understand chåyå-bhaktiåbhåsa.
Unlike pratibimba-bhakti-åbhåsa,
chåyå-bhakti-åbhåsa is
not crooked and shrewd; it has simplicity
and virtue. Çrîla Rüpa
Gosvåmî has written as follows regarding
chåyå-bhakti-åbhåsa
(Bhakti-rasåm®ta-sindhu (1.3.49–53)):
kßudra kautühalamayî
cañcalå du˙kha-håri√î
rateç chåyå bhavet kiñcit
tat-såd®çyåvalambinî
hari-priya-kriyå-kåladeça-
påtrådi-sa∫gamåt
apy ånußa∫gikådeßå
kvacid ajñeßv apîkßyate
3 4 Bhakti-tattva-viveka
kintu bhågyaμ vinå nåsau
bhåvåc chåyåpy udañcati
yad abhyudayata˙ kßemaμ
tatra syåd uttarottaram
hari-priya-janasyaiva
prasåda-bhara-låbhata˙
bhåvåbhåso ’pi sahaså
bhåvatvam upagacchati
tasminn evåparådhena
bhåvåbhåso ’py anuttama˙
krame√a kßayam åpnoti
khastha-pür√a-çaçî yathå
There are a few similarities between
chåyå-bhakti-åbhåsa and
çuddha-bhakti, but by nature the
practitioner of chåyå-bhaktiåbhåsa
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.
Chåyå-bhakti-åbhåsa 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 Bhagavån.
Whether one be a follower of pañcopåsana
or of a bona fide disciplic
succession, one cannot attain the stage of
chåyå-bhaktiåbhåsa
without some special good fortune having
arisen within
him, because upon the shadow of bhåva
arising just once – in
whatever minute degree it may be – it will
certainly grow and
result in progressive benefit for the
sådhaka. Upon obtaining the
mercy of a pure Vaiß√ava, bhåva-åbhåsa can
suddenly progress up
to the stage of bhåva. But on the other
hand, if one commits
offences at the feet of pure Vaiß√avas,
even the topmost semblance
of bhåva gradually deteriorates, just like
the gradual waning of
the moon in k®ß√a-pakßa, the dark
fortnight of the lunar month.
Chapter Two 3 5
Chåyå-bhakti-åbhåsa is of two types: (1)
svarüpa-jñånåbhåvajanita-
bhakti-åbhåsa, the semblance of devotion
that appears
in the absence of knowledge of one’s
inherent identity, and
(2) bhakti-uddîpaka-vastu-çakti-janita-bhakti-åbhåsa,
the semblance
of devotion in which the stimulation for
bhakti is caused by the
influence of having come into contact with
objects such as time,
place and circumstance that are related to
Bhagavån.
(1) The intrinsic knowledge
(svarüpa-jñåna) concerning the
sådhaka (the practitioner), sådhana (the
practice) and sådhya (the
object of achievement) is non-different
from the inherent nature
of çuddha-bhakti. When such svarüpa-jñåna
has not yet arisen
within a sådhaka but the desire to cross
over the ocean of material
existence has come within him, then
whatever symptoms of
bhakti visible in him in that condition
are merely bhakti-åbhåsa.
This semblance of devotion transforms into
çuddha-bhakti when
one obtains this intrinsic knowledge. Even
for Vaiß√avas who are
duly initiated into the genuine
sampradåya, the illumination of
one’s eternal identity arising from the
dîkßå-mantra that they
received from their dîkßå-guru will not
appear until they are fortunate
enough to receive instruction on this
intrinsic knowledge.
Due to ignorance of this intrinsic
knowledge of the bhakti-yoga
process, svarüpa-siddha-bhakti remains
covered and hence only
the semblance of devotion is visible.
The devotion of pañcopåsakas who remain
aloof from the
teachings of impersonalism and perform the
worship of their
favourite deity by considering him or her
to be a direct expansion
of Bhagavån and the supreme goal is also
chåyå-bhakti-åbhåsa.
Still, there is a great deal of difference
between pañcopåsaka
Vaiß√avas and såmpradåyika Vaiß√avas. The
resolute faith of
såmpradåyika Vaiß√avas in the personal
aspect of Bhagavån is
much stronger than that of pañcopåsaka
Vaiß√avas. By receiving
proper instruction on philosophical
principles, a såmpradåyika
3 6 Bhakti-tattva-viveka
Vaiß√ava remains hopeful of reaching a
very exalted stage of pure
Vaiß√avism, but a pañcopåsaka cannot be as
hopeful of achieving
such an exalted stage of Vaiß√avism by
receiving instruction on
philosophical principles according to
their own custom.
The accessibility of association of pure
devotees for såmpradåyika
Vaiß√avas is much better than it is for
pañcopåsakas. If by some
fortune the pañcopåsakas obtain the
association of devotees and
simultaneously keep themselves aloof from
the association of
impersonalists, they can then be refined
by the såmpradåyika
system and can begin pursuing the path of
unalloyed devotion.
Two scriptural evidences mentioned in
Bhakti-sandarbha are
being quoted here. In the Skanda Purå√a it
is confirmed that
såmpradåyika Vaiß√avas achieve their
desired result even by the
practice of chåyå-bhakti-åbhåsa. Çrî
Mahådeva says (Hari-bhaktivilåsa
(11.200)):
dîkßå-måtre√a k®ß√asya
narå mokßaμ labhanti vai
kiμ punar ye sadå bhaktyå
püjayanty acyutaμ narå˙
Just by receiving initiation into the
k®ß√a-mantra one can obtain
liberation, so what can be said about what
one can achieve by
performing devotion unto the Supreme Lord?
Regarding pañcopåsakas who, remaining free
from pratibimbabhakti-
åbhåsa, have developed
chåyå-bhakti-åbhåsa, the Ådi-varåha
Purå√a (211.85) says:
janmåntara-sahasreßu
samårådhya v®ßadhvajam
vaiß√avatvaμ labhet kaçcit
sarva-påpa-kßaye sati
If one worships Ga√eça for thousands of
births and becomes free
from all sins, then it is possible to come
to the platform of
Vaiß√avism.
Chapter Two 3 7
The scriptural conclusion is that Çaktas,
worshippers of the
goddess Durgå, are gradually elevated to
bhakti by first becoming
worshippers of the sun-god, then
worshippers of Ga√eça, then
worshippers of Çiva, then pañcopåsaka
Vaiß√avas, and finally
såmpradåyika Vaiß√avas. By the careful
analysis of the words of
the scriptures it is understood that by
the influence of association
with pure devotees, chåyå-bhakti-åbhåsa
transforms into pure
devotion.
(2) In the scriptures there are many
examples of bhakti-uddîpakavastu-
çakti-janita-bhakti-åbhåsa. The tulasî
plant, mahå-prasåda,
vaiß√ava-prasåda, the days of devotional
observance such as
Ekådaçî, the deity of Bhagavån, the holy
dhåmas, the Ga∫gå, the
footdust of Vaiß√avas and so on are
various objects that act as
bhakti-uddîpaka, stimuli to devotion. The
living entity receives
immense benefit even by coming in contact
with these objects
unknowingly. Sometimes benefit is accrued
even when the innocent
jîva unknowingly commits an offence to
them. Coming into
contact with these objects in this way is
also bhakti-åbhåsa.
Devotees will not be astonished upon
witnessing such remarkable
results of bhakti-åbhåsa; all such results
are due solely to the
immense power of çuddha-bhakti. If the
processes of jñåna and
yoga are not executed purely and if they
are not supported by
bhakti-åbhåsa, then they are incapable of
granting any result.
On the other hand, Bhakti-devî 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 the semblance of devotion, it is not
the prescribed conduct.
The execution of unalloyed devotion is our
only duty. Those who
desire absolute success should not under
any circumstance give
a place to pratibimba-bhakti-åbhåsa within
their hearts. By the
strength of bhajana performed under the
guidance of pure
Vaiß√avas, they should cross beyond
chåyå-bhakti-åbhåsa and
3 8 Bhakti-tattva-viveka
take exclusive shelter at the lotus feet
of Bhakti-devî. Therefore
all of you kindly accept the following
principle presented by
Viçva-vaiß√ava dåsa:
pratibimbas tathå chåyå
bhedåt tattva-vicårata˙
bhaktyåbhåso dvidhå so ’pi
varjanîya˙ rasårthibhi˙
Those who desire to relish the liquid
mellows of devotion
(bhakti-rasa) should always remain aloof
from both types of
bhakti-åbhåsa. By reviewing this subject
matter, it is concluded
that the semblance of devotion is of two
types, pratibimba-bhaktiåbhåsa
and chåyå-bhakti-åbhåsa.
Pratibimba-bhakti-åbhåsa has a
tendency to make the living entity commit
offences, while chåyåbhakti-
åbhåsa is incomplete in itself. The
execution of unalloyed
devotion is the only recommended activity
for the living entity.
Offences towards bhakti
This is a very dangerous item. We execute
so many limbs of
bhakti, such as accepting the dîkßå-mantra
from a bona fide spiritual
master, every day applying tilaka to
twelve different parts of
the body, performing arcana unto Çrî
K®ß√a, observing the vow
of Ekådaçî, chanting the holy name and
remembering K®ß√a
according to one’s ability, visiting the
holy places like V®ndåvana
and so forth. But unfortunately we don’t try
hard enough to
avoid committing offences at the feet of
Bhakti-devî. Giving the
example of the activities of Mukunda,
Çrîman Mahåprabhu highlighted
to His devotees the various symptoms of
offence towards
bhakti (Çrî Caitanya-bhågavata
(Madhya-kha√∂a 10.185, 188–190,
192)):
kßa√e dante t®√a laya, kßa√e jå†hî måre
o kha∂a-jå†hiyå – be†å nå dekhibe more
Chapter Two 3 9
prabhu bole – o be†å jakhana yathå jåya
seî mata kathå kahi tathåya miçåya
våçi߆ha pa∂aye jabe advaitera sa∫ge
bhakti-yoge nåce gåya t®√a kari dante
anya sampradåye giyå jakhana såmbhåya
nåhi måne bhakti jå†hi måraye sadåya
bhakti-sthåne uhåra haila aparådha
eteke uhåra haila daraçana-bådha
[Çrîman Mahåprabhu 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
måyåvåda by reciting from the book
Yoga-våçi߆hå, which is
endowed with advaita philosophy, and at
other times he shows his
faith by abandoning the impersonal concept
and cultivating
k®ß√a-bhakti by becoming meek and humble,
and by dancing and
performing kîrtana. When he enters the
sect of the impersonalists,
he rejects the eternality of bhakti and
condemns the devotees with
the weapon of argument and logic. In this
way he has committed
an offence at the feet of Bhakti-devî.
Therefore I cannot give him
My darçana.
Mukunda Datta is an eternal associate of
the Lord, so whatever
Mahåprabhu said to him in this regard is
only a pastime. But
Mahåprabhu’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 K®ß√a
just by accepting
initiation and executing the various limbs
of bhakti. Only
those who have unwavering faith in
exclusive devotion can satisfy
4 0 Bhakti-tattva-viveka
Him. Those who have developed such faith
accept the path of
unalloyed devotion with great
determination. They do not visit
places where doctrines that are unrelated
to çuddha-bhakti are
discussed. They go to places where the
topic of pure devotion 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 that 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 narrations of
the Lord’s activities, they display
symptoms of apparent spiritual
ecstasy such as trembling and the shedding
of tears and they
support spiritual philosophy in
assemblies, but afterwards they
are again seen becoming mad after sense
gratification. Therefore,
dear readers, what can be said about the
so-called firm adherence
(ni߆hå) 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-devî by propagating
deceitful philosophies in the
name of bhakti, but also completely ruin
the spiritual lives of the
living entities of this world.
Dear readers, we should remain very
careful not to ever
commit any offence at the feet of
Bhakti-devî. First of all, we
must vow to perform bhakti while remaining
indifferent to all else.
We must never do anything or speak
anything that 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
Chapter Two 4 1
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 unalloyed
devotion and will never support any other
doctrine. Our external
conduct and the feelings within our hearts
should be one and the
same.
Om Tat Sat
(Continued...)
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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