Bhakti-tattva-viveka – 2

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Chapter One

The Intrinsic Nature of Bhakti

yugapad råjate yasmin

bhedåbheda vicitratå

vande taμ k®ß√a-caitanyaμ

pañca-tattvånvitaμ svata˙

pra√amya gauracandrasya

sevakån çuddha-vaiß√avån

bhakti-tattva vivekå khyaμ

çåstraμ vakßyåmi yatnata˙

viçva-vaiß√ava dåsasya

kßudrasyåkiñcanasya me

etasminn udyame hy ekaμ

balaμ bhågavatî kßamå

I offer obeisances unto Çrî K®ß√a Caitanya, who is naturally manifest

with His four primary associates in the pañca-tattva and in

whom the contrasting qualities of unity (abheda) and distinction

(bheda) simultaneously exist. After offering obeisances unto the

servants of Çrî Gauracandra, who are all pure Vaiß√avas, I undertake

with utmost care the writing of this book known as Bhaktitattva-

viveka. Being an insignificant and destitute servant of all

the Vaiß√avas in the world (viçva-vaiß√ava dåsa), in this endeavour

of mine I appeal for their divine forgiveness, for that is my only

strength.

Most respectable Vaiß√avas, our sole objective is to relish and

propagate the nectar of pure devotion (çuddha-bhakti) unto Lord

Hari. Therefore our foremost duty is to understand the true nature

of çuddha-bhakti. This understanding will benefit us in two ways.

First, knowing the true nature of pure devotion will dispel our

ignorance concerning the topic of bhakti and thus make our

human lives successful by allowing us to relish the nectar derived

from engaging in bhakti in its pure form. Secondly, it will enable

us to protect ourselves from the polluted and mixed conceptions

that currently exist in the name of pure devotion.

Unfortunately, in present-day society, in the name of çuddhabhakti

various types of mixed devotion, such as karma-miçrå

(mixed with fruitive action), jñåna-miçrå (mixed with speculative

knowledge) and yoga-miçrå (mixed with various types of yoga

processes), as well as various polluted and imaginary conceptions,

are spreading everywhere like germs of plague. People in general

consider these polluted and mixed conceptions to be bhakti,

respect them as such, and thus remain deprived of unalloyed

devotion. These polluted and mixed conceptions are our greatest

enemies. Some people say that there is no value in bhakti, that

God is an imaginary sentiment only, that man has merely created

the image of a God in his imagination and that bhakti is just a

diseased state of consciousness that cannot benefit us in any way.

These types of people, though opposed to bhakti, cannot do

much harm to us, because we can easily recognise them and avoid

them. But those who propagate that devotion unto the Supreme

Lord is the highest path yet behave against the principles of

çuddha-bhakti and also instruct others against the principles of

çuddha-bhakti can be especially harmful to us. In the name of

bhakti they instruct us against the actual principles of devotional

life and ultimately lead us onto a path that is totally opposed to

bhagavad-bhakti. Therefore with great endeavour our preceptors

have defined the intrinsic nature (svarüpa) of bhakti and have

repeatedly cautioned us to keep ourselves away from polluted and

mixed concepts. We shall deliberate on their instructions in

sequence. They have compiled numerous literatures to establish

2 Bhakti-tattva-viveka

the svarüpa of bhakti and, amongst them, Bhakti-rasåm®ta-sindhu

is the most beneficial. In defining the general characteristics of

unalloyed devotion, Çrîla Rüpa Gosvåmî has written there (verse

1.1.11):

anyåbhilåßitå-çünyaμ

jñåna-karmådy anåv®tam

ånukülyena k®ß√ånuçîlanaμ

bhaktir uttamå

The cultivation of activities that are meant exclusively for the

pleasure of Çrî K®ß√a, or in other words the uninterrupted flow of

service to Çrî K®ß√a, performed through all endeavours of the

body, mind and speech, and through the expression of various

spiritual sentiments (bhåvas), which is not covered by jñåna

(knowledge aimed at impersonal liberation) and karma (rewardseeking

activity), and which is devoid of all desires other than the

aspiration to bring happiness to Çrî K®ß√a, is called uttama-bhakti,

pure devotional service.

In the above verse, each and every word has to be analysed;

otherwise we cannot understand the attributes of bhakti. In this

verse, what is the meaning of the words uttama-bhakti? Do the

words uttama-bhakti, meaning “topmost devotion”, also imply

the existence of adhama-bhakti, inferior devotion? Or can they

mean something else? Uttama-bhakti means the stage where the

devotional creeper is in its completely pure or uncontaminated

form. For example, uncontaminated water means pure water,

meaning that in this water there is no colour, smell or adulteration

of any kind caused by the addition of another substance.

Similarly the words uttama-bhakti refer to devotion that is devoid

of any contamination, adulteration, or attachment to material

possessions and that is performed in an exclusive manner. The

usage of qualifying adjectives in this verse teaches us that we

should not accept any sentiments that are opposed to bhakti. The

Chapter One 3

negation of sentiments that are opposed to bhakti inevitably

directs us towards the pure nature of bhakti itself. Perhaps by

merely using the word bhakti alone this meaning is indicated,

since the word bhakti already contains within it all these adjectives

anyway. Then has Çrîla Rüpa Gosvåmî, the åcårya of the

profound science of devotional mellows (bhakti-rasa), employed

the qualifying adjective uttamå (topmost) for no reason? No –

just as when desiring to drink water people generally ask, “Is this

water uncontaminated?” – similarly, in order to describe the

attributes of uttama-bhakti, our preceptors considered it necessary

to indicate that people mostly practise miçra-bhakti, mixed

devotion. In reality, Çrîla Rüpa Gosvåmî is aiming to describe the

attributes of kevala-bhakti, exclusive devotion. Chala-bhakti (pretentious

devotion), pratibimba-bhakti (a reflection of devotion),

chåyå-bhakti (a shadow of devotion), karma-miçra-bhakti (devotion

mixed with fruitive action), jñåna-miçra-bhakti (devotion mixed

with impersonal knowledge) and so on are not çuddha-bhakti.

They will all be examined in sequence later on.

What are the intrinsic attributes (svarüpa-lakßa√a) of bhakti?

To answer this question it is said that bhakti is anukülyena

k®ß√ånuçîlana, the cultivation of activities that are meant exclusively

for the pleasure of Çrî K®ß√a. In his Durgama-sa∫gamanî

commentary on Bhakti-rasåm®ta-sindhu, Çrîla Jîva Gosvåmî has

explained that the word anuçîlanam has two meanings. First, it

means cultivation through the endeavours to engage and disengage

one’s body, mind and words. Secondly, it means cultivation

towards the object of our affection (prîti) through månasî-bhåva,

the sentiments of the heart and mind. Although anuçîlana is of

two types, the cultivation through månasî-bhåva is included

within cultivation by ceß†å, one’s activities. Hence, one’s activities

or endeavours (ceß†å) and one’s internal sentiments (bhåva) are

mutually interdependent, and in the end it is the ceß†å that are

4 Bhakti-tattva-viveka

concluded to be the sole characteristic of cultivation. Only when

the activities of one’s body, mind and words are favourably executed

for the pleasure of K®ß√a is it called bhakti. The demons

Kaμsa and Çiçupåla were always endeavouring towards K®ß√a

with body, mind and words but their endeavours will not be

accepted as bhakti because such endeavours were unfavourable to

K®ß√a’s pleasure. Unfavourable endeavours cannot be called

bhakti. The word bhakti is derived from the root verb form bhaj.

It is said in the Garu∂a Purå√a (Pürva-kha√∂a 231.3):

bhaj ity eßa vai dhåtu˙

sevåyåμ parikîrtita˙

tasmåt sevå budhai˙ proktå

bhakti˙ sådhana-bhüyasî

The verbal root bhaj means “to render service”. Therefore thoughtful

sådhakas should engage in the service of Çrî K®ß√a with great

endeavour, for it is only by such service that bhakti is born.

According to this verse, loving devotional service to K®ß√a is

called bhakti. Such service is the intrinsic attribute of bhakti.

In the main verse from Bhakti-rasåm®ta-sindhu (1.1.11), the

word k®ß√ånuçîlanam has been used. The purport of this is that

Svayam Bhagavån Çrî K®ß√a is the sole, ultimate objective indicated

by the term kevala-bhakti (exclusive devotion). The word

bhakti is also used for Nåråya√a and various other expansions of

K®ß√a, but the complete sentiments of bhakti that can be reciprocated

with K®ß√a cannot be reciprocated with other forms. This

point can be analysed in detail on another occasion when the

topic is more suitable for it. For the time being it is necessary to

understand that the Supreme Lord in His Bhagavån feature is the

only object of bhakti. Although the supreme absolute truth (paratattva)

is one, it is manifested in three forms; that is, Brahman,

Paramåtmå and Bhagavån. Those who try to perceive the

absolute truth through the cultivation of knowledge (jñåna)

Chapter One 5

cannot realise anything beyond Brahman. Through such spiritual

endeavour they try to cross material existence by negation of the

qualities of the material world (a process known as neti-neti);

thus they imagine Brahman to be inconceivable, unmanifest,

formless and immutable. But merely imagining the absence of

material qualities does not grant one factual realisation of the

absolute truth. Such spiritualists think that because the names,

forms, qualities and activities in the material world are all temporary

and painful, Brahman – which exists beyond the contamination

of matter – cannot possess eternal names, form, qualities,

pastimes and so on. They argue on the basis of evidence from the

Çrutis, which emphasise the absence of material attributes in the

Supreme, that the absolute truth is beyond the purview of mind

and words, and that it has no ears, limbs or other bodily parts.

These arguments have some place, but they can be settled by

analysing the statement of Advaita Åcårya found in the Çrî

Caitanya-candrodaya-nå†aka (6.67) written by Kavi Kar√apüra:

yå yå çrutir jalpati nirviçeßaμ

så såvidhatte saviçeßam eva

vicåra-yoge sati hanta tåsåμ

pråyo balîya˙ saviçeßam eva

In whatever statements from the Çrutis where the impersonal

aspect of the absolute truth is indicated, in the very same statements

the personal aspect is also mentioned. By carefully

analysing all the statements from the Çrutis as a whole, we can see

that the personal aspect is emphasised more. For example, one

Çruti says that the absolute truth has no hands, no legs and no

eyes, but we understand that He does everything, travels everywhere

and sees everything. The pure understanding of this statement

is that He doesn’t have material hands, legs, eyes and so on

as conditioned souls do. His form is transcendental, meaning that

6 Bhakti-tattva-viveka

it is beyond the twenty-four elements of material nature and

purely spiritual.

By the cultivation of jñåna it will appear that impersonal

Brahman is the supreme truth. Here the subtlety is that jñåna

itself is material, meaning in the material world whatever knowledge

we acquire or whatever philosophical principle (siddhånta)

we establish is done by depending solely upon material attributes.

Therefore, either that principle is material or by applying the

process of negation of the material (vyatireka) we conceive of a

principle that is the opposite of gross matter, but by this method

one cannot achieve the factual supreme truth. In his Bhaktisandarbha

Çrîla Jîva Gosvåmî has outlined the relative truth that

is attained by those who pursue the path of impersonal knowledge

as follows:

prathamata˙ çrot®√åm hi vivekas tåvån eva, yåvatå ja∂åtiriktaμ

cin-måtraμ vastüpasthitaμ bhavati. tasmiμç cin-måtre ’pi vastüni

ye viçeßå˙ svarüpa-bhüta-çakti-siddhå˙ bhagavattådi-rüpå varttante

tåμs te vivektuμ na kßamante. yathå rajanî-kha√∂ini jyotißi jyotir

måtratve ’pi ye ma√∂alåntar bahiç ca diva-vimånådi-parasparap

®thag-bhüta-raçmi-paramå√u-rüpå viçeßås tåμç carma-cakßußa na

kßamanta ity anvaya˙ tadvat. pürvavac ca yadi mahat-k®påviçeße√

a divya-d®ß†itå bhavati tadå viçeßopalabdhiç ca bhavet na ca

nirviçeßa-cin-måtra-brahmånubhavena tal-lîna eva bhavati. (214)

idam eva (Bhagavad-gîtå (8.3)) “svabhåvo ’dhyåtmam ucyate” ity

anena çrî-gîtåsüktam. svasya çuddhasyåtmano bhåvo bhåvanå åtmany

adhik®tya vartamånatvåd adhyåtma-çabdenocyate ity artha˙. (216)

In the beginning the students who are pursuing the path of jñåna

require sufficient discrimination to comprehend the existence of

a transcendent entity (cinmaya-vastu) that is beyond the contamination

of gross matter. Although the specific attributes of

Godhead established by the potencies inherent within the Lord’s

very nature are intrinsically present within that transcendent

Chapter One 7

entity, the adherents of the path of jñåna are unable to perceive

them. For example, the sun is a luminary that dispels the darkness

of night. Although its luminous quality is easily understood, the

inner and outer workings of the sun planet, the difference that

exists between individual particles of light, and the specific distinguishing

features of the innumerable atomic particles of light

are all imperceptible to human eyes. Similarly, those who view the

transcendent entity through the eyes of impersonal knowledge are

unable to perceive the Lord’s divine personal attributes. If, as previously

described, one acquires transcendental vision by the special

mercy of great devotees, one will be able to directly recognise

the Lord’s personal attributes. Otherwise, by realisation of the

impersonal existential Brahman, one will attain only the state of

merging into that Brahman. (Anuccheda 214)

This knowledge is stated in Bhagavad-gîtå (8.3): “svabhåvo ’dhyåtmam

ucyate – the inherent nature of the living entity is known as the

self.” The meanings of the words svabhåva and adhyåtma are as

follows. Sva refers to the pure self (çuddha-åtmå), and the word

bhåva refers to ascertainment. Hence the ascertainment of the

pure living entity as a unique individual, eternally related to the

Supreme, is known as svabhåva. When the self (åtmå) is made the

principal subject of focus and thus given the power to act in its

proper function, it is known as adhyåtma. (Anuccheda 216)

The purport of this is that when spiritual knowledge is

acquired through the process of negation (neti-neti), the absolute

truth, which is transcendental to the illusory material potency

(måyå), is realised only partially. The variegated aspect of transcendence,

which lies much deeper within, is not realised. If one

who follows this process meets a personalist, self-realised Vaiß√ava

spiritual master, then only can he be protected from the impediment

(anartha) of impersonalism.

Those who pursue the path of yoga in the end arrive only at

realisation of the all-pervading Supersoul, Paramåtma. They

cannot attain realisation of the Supreme Lord in His ultimate

8 Bhakti-tattva-viveka

manifestation. Paramåtmå, ˆçvara, personal Viß√u and so on are

the objects of research in the yoga process. In this process we can

find a few attributes of bhakti, but it is not unalloyed devotion.

Generally, religious principles in this world that pass for the topmost

spiritual path are all merely yoga processes that strive for

realisation of the Paramåtmå feature. We cannot expect that in

the end all of them will ultimately lead us to the topmost path

(bhågavata-dharma), because in the process of meditation there

are numerous obstacles before one finally realises the absolute

truth. Besides, when after practising either yoga or meditation for

some time one imagines that “I am Brahman”, there is the

maximum possibility of falling into the trap of impersonal spiritual

jñåna.

In this process, realisation of the eternal form of Bhagavån and

the variegated characteristics of transcendence is not available.

The form that is imagined at the time of meditational worship

(upåsanå) – whether it be the gigantic form of the Lord conceived

in the shape of the universe or the four-armed form situated within

the heart – is not eternal. This process is called paramåtma-darçana,

realisation of the Supersoul. Although this process is superior

to the cultivation of impersonal jñåna, it is not the perfect and

all-pleasing process. Aß†å∫ga-yoga, ha†ha-yoga, karma-yoga and all

other yoga practices are included within this process. Although

råja- or adhyåtma-yoga follows this process to a certain extent, in

most cases it is merely included within the process of jñåna. The

philosophical conclusion is that realisation of the Supersoul

cannot be called çuddha-bhakti. In this regard it is said in Bhaktisandarbha:

“antaryåmitvamaya-måyå-çakti-pracura-cic-chakty åçåviçißtaμ

paramåtmeti – after the creation of this universe, the

expansion of the Supreme Lord who enters it as the controller of

material nature and who is situated as the maintainer of the creation

is known as Jagadîçvara, the all-pervading Paramåtmå.” His

Chapter One 9

function is related more to displaying the external potency rather

than the internal potency. Therefore this aspect of the absolute

truth is naturally inferior to the supreme and eternal Bhagavån

aspect.

Absolute truth realised exclusively through the process of bhakti

is called Bhagavån. In Bhakti-sandarbha the characteristics of

Bhagavån are described: “pari-pür√a-sarva-çakti-viçiß†a-bhagavån

iti – the complete absolute truth endowed with all transcendental

potencies is called Bhagavån.” After the creation of the universe,

Bhagavån enters it through His partial expansion as Paramåtmå:

as Garbhodakaçåyî, He is situated as the Supersoul of the complete

universe, and as Kßîrodakaçåyî, He is situated as the

Supersoul in the hearts of the living entities. Again, in direct distinction

from the manifested material worlds, Bhagavån appears

as the impersonal Brahman. Hence, Bhagavån is the original

aspect of Godhead and the supreme absolute truth. His intrinsic

form (svarüpa-vigraha) is transcendental. Complete spiritual bliss

resides in Him. His potencies are inconceivable and beyond any

reasoning. He cannot be fathomed by any process fabricated by

the knowledge of the infinitesimal living entity (jîva). By the

influence of His inconceivable potency, the entire universe and

all the living entities residing within it have manifested. Jîvas

manifesting from the marginal potency (ta†astha-çakti) of

Bhagavån become successful only by following the path of engaging

exclusively in His loving transcendental service. Then by the

practice of chanting the holy name (nåma-bhajana), one can

realise through one’s transcendental eyes the unparalleled beauty

of Bhagavån. The processes of jñåna and yoga are incapable of

approaching Bhagavån. When approached through the cultivation

of impersonal knowledge, the Lord appears as the formless

and effulgent impersonal Brahman, and if He is seen through

1 0 Bhakti-tattva-viveka

the yoga process, He appears as Paramåtmå invested within this

material creation. Bhakti is supremely pure. It is very painful for

Bhakti-devî, the personification of bhakti, to see the Supreme

Personality in His lesser manifestations. If she sees this anywhere,

she cannot tolerate it.

Out of these three manifestations of the absolute truth, it is

only the manifestation of Bhagavån’s personal form that is the

object of bhakti. But even within Bhagavån’s personal manifestation

there is one important distinction. Where the internal

potency (svarüpa-çakti) displays its complete opulence (aiçvarya),

there Bhagavån appears as Vaiku√†hanåtha Nåråya√a, and where

the internal potency displays its supreme sweetness (mådhurya),

there Bhagavån appears as Çrî K®ß√a. Despite being predominant

almost everywhere, aiçvarya loses its charm in the presence of

mådhurya. In the material world we cannot draw such a comparison;

no such example is visible anywhere. In the material world

aiçvarya is more influential than mådhurya, but in the spiritual

world it is completely the opposite. There mådhurya is superior

and more influential than aiçvarya. O my dear devotees, all of

you just deliberate upon aiçvarya one time, and then afterwards

lovingly bring sentiments of mådhurya into your hearts. By doing

so you will be able to understand this truth. Just as in the material

world when the sun rises and consumes the moonlight,

similarly when a taste of the sweetness of mådhurya appears in a

devotee’s heart, he no longer finds aiçvarya to be tasteful. Çrîla

Rüpa Gosvåmî has written (Bhakti-rasåm®ta-sindhu (1.2.59)):

siddhåntatas tv abhede ’pi

çrîça-k®ß√a-svarüpayo˙

rasenotk®ßyate k®ß√arüpam

eßå rasa-sthiti˙

Chapter One 1 1

Although from the existential viewpoint Nåråya√a and K®ß√a

are non-different, K®ß√a is superior due to possessing more rasa.

Such is the glory of rasa-tattva. This topic will be made clear later

in this discussion. But for now it is essential to understand that

the favourable cultivation of activities meant to please Çrî

K®ß√a (ånukülyena anuçîlanam) is the sole intrinsic characteristic

(svarüpa-lakßa√a) of bhakti. Thus this confirms the same statement

made in the verse under discussion from Bhakti-rasåm®tasindhu

(1.1.11).

To remain devoid of desires separate from the desire to please

Çrî K®ß√a (anyåbhilåßitå) and free from the coverings of jñåna

and karma (jñåna-karmådy anåv®tam) are the marginal characteristics

(ta†astha-lakßa√a) of bhakti. Viß√u-bhakti pravakßyåmi yayå

sarvam avåpyate – in this half verse from Bhakti-sandarbha the

marginal characteristics of bhakti are reviewed. Its meaning is

that by the practice of the aforementioned viß√u-bhakti the living

entity can attain everything. The desire to attain something is

called abhilåßitå. From the word abhilåßitå one should not derive

the meaning that the desire to progress in bhakti and to ultimately

reach its perfectional stage is also to be rejected. “Through

my practice of sådhana-bhakti I will one day attain the elevated

stage of bhåva” – it is highly commendable for a devotee to maintain

such a desire, but apart from this desire all other types of

desire are fit to be rejected. There are two types of separate desire:

the desire for sense gratification (bhukti) and the desire for liberation

(mukti). Çrîla Rüpa Gosvåmî says (Bhakti-rasåm®ta-sindhu

(1.2.22)):

bhukti-mukti-sp®hå yåvat

piçåcî h®di vartate

tåvad bhakti-sukhasyåtra

katham abhyudayo bhavet

1 2 Bhakti-tattva-viveka

As long as the two witches of the desires for bhukti and mukti

remain in a devotee’s heart, not even a fraction of the pure

happiness derived from svarüpa-siddha-bhakti 1 will arise. Both

bodily and mental enjoyment are considered bhukti. To make an

extraneous effort to remain free from disease or to desire palatable

foodstuffs, strength and power, wealth, followers, wife,

children, fame and victory, are all considered bhukti. To desire to

take one’s next birth in a bråhma√a family or in a royal family, to

attain residence in the heavenly planets or in Brahmaloka or to

obtain any other type of happiness in one’s next life is also considered

bhukti. Practice of the eightfold yoga system and to desire

the eight or eighteen varieties of mystic perfections are also categorised

as bhukti. The greed for bhukti forces the living entity to

become subordinate to the six enemies headed by lust and anger.

Envy easily takes over the heart of the living entity and rules it.

Hence, to attain unalloyed devotion one has to remain completely

aloof from the desire for bhukti. To abandon the desire for

bhukti, a conditioned soul need not reject the objects of the

senses by going to reside in the forest. Merely going to reside in

the forest or accepting the dress of a renunciant (sannyåsî ) will not

free one from the desire for bhukti. If bhakti resides in a devotee’s

heart, then even while living amidst the objects of the senses he

will be able to remain detached from them and will be capable of

abandoning the desire for bhukti. Therefore Çrîla Rüpa Gosvåmî

says (Bhakti-rasåm®ta-sindhu (1.2.254–6)):

Chapter One 1 3

1. All favourable endeavours such as hearing, chanting, remembrance and so

on, as well as the manifestation of the spiritual sentiments which occur beginning

from the stage of bhåva, which are completely devoid of all desires separate

from Çrî K®ß√a and which are freed from the coverings of jñåna and karma,

are known as svarüpa-siddha-bhakti. In other words all endeavours of the body,

mind and words that are related to Çrî K®ß√a and that are performed exclusively

and directly for His pleasure without any intervention are known as svarüpasiddha-

bhakti.

rucim udvahatas tatra

janasya bhajane hare˙

vißayeßu gariß†ho ’pi

råga˙ pråyo vilîyate

anåsaktasya vißayån

yathårham upayuñjata˙

nirbandha˙ k®ß√a-sambandhe

yuktaμ vairågyam ucyate

pråpañcikatayå buddhyå

hari-sambandhi-vastuna˙

mumukßubhi˙ parityågo

vairågyaμ phalgu kathyate

When the living entity develops a taste for k®ß√a-bhajana, at that

time his excessive attachment for the objects of the senses starts

gradually fading. Then with a spirit of detachment he accepts the

objects of the senses only according to his needs, knowing those

objects to be related to K®ß√a and behaving accordingly. This is

called yukta-vairågya. The renunciation of those who, desiring

liberation from matter, reject the objects of the senses considering

them to be illusory is called phalgu, useless. It is not possible for

an embodied soul to completely renounce the objects of the

senses, but changing the enjoying tendency towards them while

maintaining an understanding of their relation to K®ß√a cannot be

called sense gratification. Form (rüpa), taste (rasa), smell (gandha),

touch (sparça) and sound (çabda) are the objects of the senses. We

should try to perceive the world in such a way that everything

appears related to K®ß√a, meaning that we should see all living

entities as servants and maidservants of K®ß√a. See gardens and

rivers as pleasurable sporting places for K®ß√a. See that all types

of eatables are to be used as an offering for His pleasure. In all

types of aromas, perceive the aroma of k®ß√a-prasåda. In the same

way, see that all types of flavours are to be relished by K®ß√a, see

1 4 Bhakti-tattva-viveka

that all the elements we touch are related to K®ß√a, and hear only

narrations describing the activities of K®ß√a or His great devotees.

When a devotee develops such an outlook, then he will no longer

see the objects of the senses as being separate from Bhagavån

Himself. The tendency to enjoy the happiness obtained from

sense gratification intensifies the desire for bhukti within the

heart of a devotee and ultimately deviates him from the path of

bhakti. On the other hand, by accepting all the objects of this

world as instruments to be employed in K®ß√a’s service, the desire

for bhukti is completely eradicated from the heart, thus allowing

unalloyed devotion to manifest there.

As it is imperative to abandon the desire for bhukti, it is equally

important to abandon the desire for mukti (liberation). There are

some very deep principles and conceptions regarding mukti. Five

types of mukti are mentioned in the scriptures:

sålokya-sårß†i-såmîpyasårüpyaikatvam

apy uta

dîyamånaμ na g®h√anti

vinå mat-sevanaμ janå˙

Çrîmad-Bhågavatam (3.29.13)

[Çrî Kapiladeva said:] O my dear mother, despite being offered the

five types of liberation known as sålokya, sårß†i, såmîpya, sårüpya

and ekatva, my pure devotees do not accept them. They only accept

my transcendental loving service.

Through sålokya-mukti one attains residence in the abode of

Bhagavån. To obtain opulence equal to that of Bhagavån is called

sårß†i-mukti. To attain a position in proximity to Bhagavån is

called såmîpya-mukti. To obtain a four-armed form like that of

Bhagavån Viß√u is called sårüpya-mukti. To attain såyujya-mukti

(merging) is called ekatva. This såyujya-mukti is of two kinds:

brahma-såyujya and îçvara-såyujya. The cultivation of brahma-

Chapter One 1 5

jñåna, impersonal knowledge, leads one to brahma-såyujya, merging

into the Lord’s effulgence. Also, by following the method

prescribed in the scriptures that deal with self-realisation, one

attains brahma-såyujya. By properly observing the Påtañjali yoga

system, one attains the liberation known as îçvara-såyujya, merging

into the Lord’s form. For devotees both types of såyujyamukti

are worthy of rejection. Those who desire to attain såyujya

as the perfectional stage may also follow the process of bhakti, but

their devotion is temporary and fraudulent. They don’t accept

bhakti as an eternal occupation and merely consider it to be a

means to attain Brahman. Their conception is that after attaining

Brahman, bhakti does not exist. Therefore the bhakti of a sincere

devotee deteriorates in the association of such spiritualists.

Unalloyed devotion never resides in the hearts of those who consider

såyujya-mukti to be the ultimate perfection. Regarding the

other types of liberation, Çrîla Rüpa Gosvåmî explains (Bhaktirasåm

®ta-sindhu (1.2.55–7)):

atra tyåjyatayaivoktå

mukti˙ pañca-vidhåpi cet

sålokyådis tathåpy atra

bhaktyå nåti virudhyate

sukhaiçvaryottarå seyaμ

prema-sevottarety api

sålokyådir-dvidhå tatra

nådyå sevå-jußåμ matå

kintu premaika-mådhurya

jußa ekåntino harau

naivå∫gî kurvate jåtu

muktiμ pañca-vidhåm api

Although the aforementioned five types of liberation are worthy

of rejection by devotees, the four types of sålokya, såmîpya,

sårüpya and sårß†i are not completely adverse to bhakti. According

1 6 Bhakti-tattva-viveka

to the difference in a particular devotee’s eligibility to receive

them, these four types of liberation assume two forms: svasukha-

aiçvarya-pradånakårî (that which bestows transcendental

happiness and opulence) and prema-sevå-pradånakårî (that which

bestows loving transcendental service unto Bhagavån). Those

who reach the Vaiku√†ha planets through these four types of

liberation obtain the fruit of transcendental happiness and

opulence. Servitors of the Lord never accept such liberation under

any circumstance, and the loving devotees (premi-bhaktas) never

accept any one of the five varieties of mukti. Therefore within

pure unalloyed devotees the desire for liberation does not exist.

Thus to remain free from the desires for liberation and sense gratification

is anyåbhilåßitå-çünya, being devoid of any desire other

than that to please Çrî K®ß√a. This is one of the marginal characteristics

(ta†astha-lakßa√a) of bhakti.

To remain uncovered by tendencies such as those for jñåna

(the cultivation of knowledge aimed at impersonal liberation) and

karma (fruitive activity) is another marginal characteristic of

bhakti. In the phrase jñåna-karmådi, the word ådi, meaning “and

so forth”, refers to the practice of mystic yoga, dry renunciation,

the process of enumeration (så∫khya-yoga), and the occupational

duties corresponding to one’s caste or creed. It has already been

mentioned that the favourable cultivation of activities to please

Çrî K®ß√a is called bhakti. The living entity is transcendental,

K®ß√a is transcendental, and bhakti-v®tti – the tendency of pure

devotion through which the living entity establishes an eternal

relationship with K®ß√a – is also transcendental. When the living

entity is situated in his pure state, only then does the intrinsic

attribute (svarüpa-lakßa√a) of bhakti act. At that time there is no

opportunity for the marginal characteristics of bhakti to act.

When the living entity is conditioned and situated in the material

world, along with his constitutional identity (svarüpa) two

Chapter One 1 7

more marginal identities are present: the gross and subtle bodies.

Through the medium of these the living entity endeavours to

fulfil his various desires while residing in the material world.

Therefore, when introducing someone to the conception of

unalloyed devotion, we have to acquaint him with the concept of

anyåbhilåßitå-çünya, being devoid of any desire other than the

desire to please Çrî K®ß√a. In the transcendental world this type

of identification is not required. After becoming entangled in the

ocean of material existence, the living entity becomes absorbed in

various types of external activities and is thereby attacked by a

disease called “forgetfulness of K®ß√a”. Within the jîva suffering

from the severe miseries caused by this disease arises a desire to

be delivered from the ocean of material nescience. At that time

within his mind he condemns himself, thinking, “Alas! How

unfortunate I am! Having fallen into this insurmountable ocean

of material existence, I am being thrown here and there by the

violent waves of my wicked desires. At different times I am being

attacked by the crocodiles of lust, anger and so forth. I cry helplessly

at my miserable condition but I don’t see any hope for my

survival. What should I do? Do I not have any well-wisher? Is

there any possible way I can be rescued? Alas! What to do? How

will I be delivered? I don’t see any solution to my dilemma. Alas!

Alas! I am most unfortunate.” In such a distressed state of helplessness,

the living entity becomes exhausted and falls silent.

Seeing the jîva in this condition, the most compassionate Çrî

K®ß√a then mercifully implants the seed of the creeper of devotion

(bhakti-latå-bîja) within his heart. This seed is known as

çraddhå, faith, and it contains within it the undeveloped manifestation

of bhåva, the first sprout of divine love for Bhagavån.

Nourished by the water of the cultivation of devotional activities

headed by hearing and chanting, that seedling first sprouts, then

grows leaves, and then finally flowers as it assumes the full form

1 8 Bhakti-tattva-viveka

of a creeper. When in the end good fortune dawns upon the

living entity, the creeper of devotion bears the fruit of prema,

divine love.

Now I will explain the gradual development of bhakti, starting

from its seed-form of çraddhå. It is to be understood clearly that

as soon as the seed of faith is sown in the heart, immediately

Bhakti-devî appears there. Bhakti at the stage of çraddhå is very

delicate like a new-born baby girl. From the very time of her

appearance in a devotee’s heart she has to be very carefully kept

in a healthy condition. Just as a householder protects his very

tender baby daughter from sun, cold, harmful creatures, hunger

and thirst, similarly the infant-like Çraddhå-devî must be protected

from all varieties of inauspiciousness. Otherwise the undesirable

association of impersonal knowledge, fruitive activity,

mystic yoga, attachment to material objects, dry renunciation and

so forth will not allow her to gradually blossom into uttamabhakti

and will instead make her grow into a different form. In

other words, faith will not eventually develop into bhakti but will

merely assume the form of anarthas, impediments to pure devotion.

The danger of disease remains until the tender Çraddhå-devî

becomes free from the influence of anarthas and transforms into

niß†hå, resolute determination. This occurs from being nurtured

by the affectionate mother of the association of genuine devotees

and from taking the medicine of bhajana. Once she has reached

the stage of niß†hå, no anartha whatsoever can easily harm her.

If Çraddhå-devî is not properly nurtured with the utmost care,

she will be polluted by the germs, termites, mosquitoes and

unhealthy environment of jñåna-yoga (the cultivation of knowledge),

vairågya (dry renunciation), så∫khya-yoga (the process of

enumeration) and so forth. In the conditioned stage, the pursuit

of knowledge, renunciation and so on are unavoidable for the

living entity, but if knowledge is of a particular variety that is

Chapter One 1 9

unfavourable to devotion, it can ruin bhakti. Hence, according to

Çrîla Jîva Gosvåmî the word jñåna here refers to the pursuit of

impersonal Brahman. Jñåna is of two types: spiritual knowledge

that is directed towards obtaining mukti, and bhagavat-tattvajñåna,

which arises simultaneously along with bhakti within

the heart of the living entity. The first type of jñåna is directly

opposed to bhakti and it is essential to stay far away from it. Some

people say that bhakti arises only after the cultivation of such

spiritual knowledge, but this statement is completely erroneous.

Bhakti actually dries up by the cultivation of such knowledge. On

the other hand, knowledge concerning the mutual relationship

(sambandha) between the Supreme Lord, the living entity and the

illusory energy, which arises within the heart of the living entity

through the faithful cultivation of devotional activities, is helpful

for bhakti. This knowledge is called ahaituka-jñåna, knowledge

that is devoid of ulterior motive. Süta Gosvåmî says in Çrîmad-

Bhågavatam (1.2.7):

våsudeve bhagavati

bhakti-yoga˙ prayojita˙

janayaty åçu vairågyaμ

jñånaμ ca yad ahaitukam

Bhakti-yoga that is performed for the satisfaction of the Supreme

Lord Våsudeva brings about detachment from all things unrelated

to Him and gives rise to pure knowledge that is free from any

motive for liberation and directed exclusively towards the attainment

of Him.

Now, by carefully reviewing all the previous statements, we

can understand that to remain uncovered by jñåna, karma and so

forth – which means accepting them as subservient entities – and

to engage in the favourable cultivation of activities meant to

please Çrî K®ß√a that are devoid of any other desire, is called

2 0 Bhakti-tattva-viveka

uttama-bhakti. Bhakti is the only means by which the living

entity can obtain transcendental bliss. Besides bhakti, all other

methods are external. With the assistance of bhakti, sometimes

fruitive activity (karma) is identified as åropa-siddha-bhakti,

endeavours that are indirectly attributed with the quality of

devotion, and sometimes the cultivation of impersonal knowledge

( jñåna) is identified as sa∫ga-siddha-bhakti, endeavours associated

with or favourable to the cultivation of devotion. But they can

never be accepted as svarüpa-siddha-bhakti, devotion in its constitutionally

perfected stage.

Svarüpa-siddha-bhakti is kaitava-çünya, free from any deceit

and full of unalloyed bliss by nature, meaning that it is devoid of

any desire for heavenly enjoyment or the attainment of liberation.

But in åropa-siddha-bhakti the desires for sense gratification

(bhukti) and liberation (mukti) remain in a hidden position.

Therefore it is also called sakaitava-bhakti, deceitful devotion.

O my dear intimate Vaiß√avas, by your constitutional nature you

are attracted to svarüpa-siddha-bhakti and have no taste for åropasiddha-

bhakti or sa∫ga-siddha-bhakti. Although these two types of

devotion are not actually bhakti by their constitution, some

people refer to these two types of activities as bhakti. In fact they

are not bhakti, but bhakti-åbhåsa, the semblance of real devotion.

If by some good fortune through the practice of bhakti-åbhåsa

one develops faith in the true nature of bhakti, then only can

such practice transform into unalloyed devotion. But this does

not happen easily, because by the practice of bhakti-åbhåsa there

exists every possibility of remaining bereft of unalloyed devotion.

Therefore, in all the scriptures, the instruction is to follow svarüpasiddha-

bhakti.

In this short article, the intrinsic nature of unalloyed devotion

has been explained. Having carefully reviewed all the instructions

of our predecessor åcåryas, in summary form we are presenting

their heartfelt sentiments in the following verse:

pür√a-cid-åtmake k®ß√e

jîvasyå√u-cid-åtmana˙

upådhi-rahitå ceß†å

bhakti˙ svåbhåvikî matå

Çrî K®ß√a is the complete, all-pervading consciousness who always

possesses all potencies, and the jîva is the infinitesimal conscious

entity who is likened to a single particle of light situated within a

ray of the unlimited spiritual sun. The natural and unadulterated

endeavour of the infinitesimal conscious entity towards the complete

consciousness is called bhakti. The living entity’s persistence

towards anyåbhilåßa (acting to fulfil desires other than the desire

to please Çrî K®ß√a), jñåna (the cultivation of knowledge aimed at

impersonal liberation) and karma (fruitive activity) is called

“acquiring material designation”. We should understand that the

natural inherent endeavour of the jîva can only mean the favourable

cultivation of activities to please Çrî K®ß√a.

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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Thursday, July 26, 2012