Chapter Three
An Analysis of the
Natural Attributes of Bhakti
çuddha-bhakti-svabhåvasya
prabhåvån yat-padåçrayåt
sadaiva labhate jîvas
taμ caitanyam ahaμ bhaje
I worship Çrî Caitanya Mahåprabhu. By
taking shelter of His feet,
the living entity forever obtains the
potency issuing from the very
nature of unalloyed devotion.
Çuddha-bhakti manifests along with six symptoms: (1) kleçaghnî –
it brings immediate relief from all kinds
of material distress;
(2) çubhadå – it brings all
auspiciousness; (3) mokßa-laghutåk®t –
liberation becomes insignificant before
it; (4) sudurlabhå – it is
rarely achieved; (5) såndrånanda-viçeßåtmå
– it grants intense transcendental
pleasure; and (6) k®ß√åkarßa√î – it is the
only means to
attract Çrî K®ß√a. In the stage of sådhana-bhakti
only the first two
symptoms appear, in the stage of bhåva the
first four symptoms
appear and in the stage of prema all six
symptoms appear. These
six symptoms will now be systematically
discussed.
(1) Kleçaghnî – Bhakti-devî completely
removes all the distress
(kleça) of those who take shelter of
unalloyed devotion. Kleça is of
three types: sin (påpa), sins in their
seed form (påpa-bîja) and
ignorance (avidyå). Due to the sins
committed by the jîva in
innumerable lifetimes or the sins that he
may commit in his present
or future lives, he has to suffer various
types of distress. The
4 3
prominent sins have been analysed in the
fifth wave of the second
shower of my book Çrî Caitanya-çikßåm®ta.
These sins can be
further divided into two categories: prårabdha
and aprårabdha.
Prårabdha sins are those for which the
living entity must suffer
the reactions in his present life span.
The sins whose reactions
will be suffered in one’s next life are
called aprårabdha. The sins
committed by the living entity in
innumerable lifetimes combine
together as aprårabdha sins and in his
next birth fructify as
prårabdha sins. Hence, within the
jurisdiction of eternal law, the
jîva is bound to suffer the reactions of
the sins he has committed
in his innumerable lifetimes. Birth in a bråhma√a
family, a Muslim
family, a wealthy family or a poor family,
or having beautiful personal
features or being ugly are all the results
of prårabdha-karma.
Birth in an untouchable (yavana) family is
due to prårabdha sins.
Unalloyed devotion destroys both types of
sin, prårabdha and
aprårabdha. If the path of jñåna is
followed properly, it destroys
aprårabdha-karma. But according to the
scriptures of the jñånîs,
one must suffer the reactions of his prårabdha-karma.
But bhakti
also destroys prårabdha-karma:
yan-nåmadheya-çrava√ånukîrtanåd
yat-prahvaÌd yat smaraÌd api kvacit
çvådo ’pi sadya˙ savanåya kalpate
kuta˙ punas te bhagavan nu darçanåt
Çrîmad-Bhågavatam (3.33.6)
[Devahüti said:] O my dear Lord, by
hearing and chanting Your
holy names, by offering obeisances unto
You and by remembering
You, even a person born in a family of
dog-eaters immediately
obtains the right to perform Vedic
sacrifices; in other words, he
acquires the status of a bråhma√a. What to
speak then of the
benefit one can achieve by receiving Your
direct darçana?
This verse highlights how bhakti easily
destroys the prårabdha
4 4 Bhakti-tattva-viveka
sins that result in taking birth in a
low-class family. Now see how
bhakti also destroys aprårabdha sins:
aprårabdha-phalaμ påpaμ
kü†aμ bîjaμ phalonmukham
krame√aiva pralîyeta
viß√u-bhakti-ratåtmanåm
Padma Purå√a; Bhakti-rasåm®ta-sindhu (1.1.23)
For those who have undeviating and
exclusive attachment for
devotion unto Lord Viß√u, their (1) aprårabdha,
the accumulated
stock of sins that are lying in a dormant
condition, (2) kü†a, sins
that are tending towards producing seeds,
which means that they
are beginning to take shape as sinful
desires, (3) bîja, seeds that are
already established as sinful desires, and
(4) prårabdha, fructified
sins, are all destroyed in sequence.
The purport is that for the destruction of
their sins, the devotees
need not perform any separate acts of
either karma or jñåna as
atonement.
The desires to commit sinful activities
that are situated within
the heart of the living entity are called påpa-bîja,
the seeds of sins.
Påpa-bîja can only be destroyed by bhakti:
tais tåny aghåni püyante
tapo-dåna-vratådibhi˙
nådharmajaμ tad-dh®dayaμ
tad apîçå∫ghri-sevayå
Çrîmad-Bhågavatam (6.2.17); Bhakti-rasåm®ta-sindhu
(1.1.24)
The systematic methods for the atonement
of sins that are
prescribed in the scriptures, such as the
performance of difficult
vows like cåndråya√a3 and other activities on the path of ordinary
Chapter Three 4 5
3. Cåndråya√a is a vow where one takes only
fifteen mouthfuls of food on the
full moon day, decreasing by one mouthful
each succeeding day until one fasts
completely on the new moon day. Then one
gradually increases his intake by
one mouthful per day up until the next full
moon.
karma, as well as the performance of
austerities and the giving of
charity, destroy only those sins for which
they are specifically
prescribed. Those atonements do not
destroy the seeds of sin, or
in other words the sinful desires that
have arisen due to ignorance.
Sinful desires can be removed only by
engaging in the
service of K®ß√a, meaning that besides bhakti
there is no other
means that can expunge sinful desires from
the heart. As soon as
Bhakti-devî appears in the heart, all
sinful desires – as well as any
desires for piety – are destroyed at the
root. The following verses
from the Padma Purå√a and Çrîmad-Bhågavatam
describe how
bhakti eradicates avidyå, ignorance:
k®tånuyåtrå vidyåbhir
hari-bhaktir anuttamå
avidyåμ nirdahaty åçu
dåva-jvåleva pannagîm
Padma Purå√a; Bhakti-rasåm®ta-sindhu (1.1.26)
When hari-bhakti appears in the heart, she
is followed by the
knowledge potency (vidyå-çakti), which
immediately dispels the
ignorance situated within the heart of the
living entity, just as a
serpent is burnt by a blazing forest fire.
yat-påda-pa∫kaja-palåça-vilåsa-bhaktyå
karmåçayaμ grathitam udgrathayanti santa˙
tadvan na rikta-matayo yatayo ’pi
ruddhasroto-
ga√ås tam ara√aμ bhaja våsudevam
Çrîmad-Bhågavatam (4.22.39); Bhakti-rasåm®ta-sindhu
(1.1.25)
Ascetics who have detached their minds
from the objects of the
senses by keeping their senses away from
those objects cannot
easily untie the knot of false ego from
their hearts, whereas devotees
who are exclusively engaged in
transcendental loving service
unto the lotus feet of Çrî K®ß√a can untie
this knot in no time.
Hence, one should engage in bhajana of Çrî
K®ß√a, the supreme
shelter.
4 6 Bhakti-tattva-viveka
Though the cultivation of knowledge can
dispel ignorance
to some extent, without taking shelter of bhakti,
a sådhaka will
certainly fall down:
ye ’nye ’ravindåkßa vimukta-måninas
tvayy asta-bhåvåd aviçuddha-buddhaya˙
åruhya k®cchre√a paraμ padaμ tata˙
patanty adho ’nåd®ta-yußmad-a∫ghraya˙
Çrîmad-Bhågavatam (10.2.32)
[The demigods prayed:] O lotus-eyed Lord,
although by the cultivation
of neti-neti, the negativity principle,
non-devotees endeavour
to attain something different from dull
matter and consider themselves
liberated, their intelligence is impure.
With great difficulty
they cross the ocean of nescience to
attain the stage of Brahman,
but because they have not taken permanent
shelter of Your lotus
feet, they fall down from such a stage.
O intimate devotees, having surely heard
the word avidyå
before, you must be eager to know its
intrinsic nature. Therefore
I will explain a few points in this
regard. Çrî K®ß√a possesses
unlimited varieties of potencies (çaktis).
Amongst them, cit-çakti,
jîva-çakti and måyå-çakti are prominent. Cit-çakti
displays
Bhagavån’s abode (dhåma) and all the
paraphernalia necessary for
His pastimes (lîlå). Another name for cit-çakti
is svarüpa-çakti.
Jîva-çakti produces innumerable living
entities. By nature jîvas
are purely spiritual (cit-tattva), but due
to their incomplete constitution
they can be trapped by måyå, the illusory
energy. By
harbouring selfish desires they become
opposed to K®ß√a and are
trapped by the illusory energy, and by
desiring to be disposed
towards K®ß√a they are freed from måyå and
engage in His
service. This is the difference between
conditioned and liberated
jîvas.
The illusory energy acts in two ways upon
the intrinsic nature
Chapter Three 4 7
of the conditioned living entity: through
the avidyå potency and
through the vidyå potency. Through its avidyå
aspect, måyå
covers the constitutional pure ego of the
living entity, thus creating
a false or distorted ego by which the jîva
identifies himself
with gross matter. This shackle of
ignorance is the cause of the
jîva’s conditioned state. Becoming free
from avidyå and devoid of
false designations, the living entity
attains the stage of liberation.
Thus avidyå is nothing more than a special
potency of måyå
that makes the living entity forget his
constitutional position.
Ignorance causes the desire for fruitive
activity in the jîva. These
desires initiate the process of sin and
piety. This ignorance is the
root cause of all the difficulty
experienced by the jîva. Besides
bhakti, no other process is capable of
eliminating this ignorance.
Karma can only destroy sins, and jñåna can
destroy at the root
the desires that cause both sin and piety.
But bhakti totally eradicates
at the root the sins themselves, the
desires to perform both
sin and piety, and the prime cause of these
desires, ignorance.
(2) Bhakti is auspicious by nature, çubhadå.
Çrîla Rüpa Gosvåmî
says (Bhakti-rasåm®ta-sindhu (1.1.27)):
çubhåni prî√anaμ sarvajagatåm
anuraktatå
sad-gu√å˙ sukham ity ådîny
åkhyåtåni manîßibhi˙
Scholars define true auspiciousness (çubha)
as possessing love for
all living entities and becoming the
object of affection of all living
entities as well as possessing all good
qualities, happiness and
other similar auspicious achievements.
The Padma Purå√a explains what is meant by
possessing love
for all living entities and being the
object of affection of all living
entities (Bhakti-rasåm®ta-sindhu (1.1.28)):
4 8 Bhakti-tattva-viveka
yenårcito haris tena
tarpitåni jaganty api
rajyanti jantavas tatra
ja∫gamå˙ sthåvarå api
Those who have worshipped Çrî Hari have
satisfied the entire
universe. Therefore all living entities,
both animate and inanimate,
love them.
The purport is that those who are devoted
exclusively to haribhajana
love everyone without any envy; therefore
others also
love them.
In devotees all varieties of good
qualities develop naturally.
This is easily verified by examining the
lives of devotees. In this
regard it says in Çrîmad-Bhågavatam (5.18.12),
as well as in Bhaktirasåm
®ta-sindhu (1.1.29):
yasyåsti bhaktir bhagavaty akiñcanå
sarvair gu√ais tatra samåsate surå˙
haråv abhaktasya kuto mahad-gu√å
manorathenåsati dhåvato bahi˙
Those who possess undeviated and exclusive
bhakti for Bhagavån
become the residence of all the demigods
and all good qualities.
How can such great qualities exist in
non-devotees, whose illicit
desires compel them to run after sense
gratification? The qualities
of compassion, truthfulness, humility,
detachment, spiritual
awareness and so forth appear only in
those hearts in which
bhakti has arisen. Even by great endeavour
these qualities do not
appear in those hearts which are occupied
with desires for sense
gratification. Though happiness is
included within auspiciousness,
it is being reviewed separately. By nature
bhakti bestows all
auspiciousness.
Çrîla Rüpa Gosvåmî has written that the
happiness of the
conditioned soul can be divided into three
categories: vaißayika-
Chapter Three 4 9
sukha, bråhma-sukha and aiçvara-sukha. Vaißayika-sukha
is all the
varieties of mundane pleasure that are
found within this material
world. The eighteen types of mystic
perfection and heavenly
enjoyment are also considered vaißayika-sukha.
Upon realising
that mundane pleasure is ultimately
distressful and temporary,
the endeavour to eradicate it through the
process of neti-neti is
called vyatireka, the principle of
negation. The impersonal pleasure
derived from these vyatireka efforts,
through eliminating
all mundane feelings and imagining oneself
to be one with the
unchangeable Brahman, is called bråhma-sukha.
The happiness
derived from taking permanent shelter of
Bhagavån, who possesses
all opulences in full, is called aiçvara-sukha.
By nature hari-bhakti
bestows all varieties of happiness.
According to one’s specific qualification
and desires, it bestows either vaißayika-sukha,
bråhmasukha
or aiçvara-sukha.
siddhaya˙ paramåçcaryå
bhuktir muktiç ca çåçvatî
nityaμ ca paramånandaμ
bhaved govinda bhaktita˙
Bhakti-rasåm®ta-sindhu (1.1.31)
The eight types of mystic yoga perfection,
all varieties of material
enjoyment, the happiness of impersonal
liberation, and the
supreme bliss (paramånanda) can all be
achieved by devotion unto
Çrî Govinda.
It is written in Çrî Hari-bhakti-sudhodaya
(and Bhakti-rasåm®tasindhu
(1.1.32)):
bhüyo ’pi yåce deveça
tvayi bhaktir d®∂håstu me
yå mokßånta-caturvargaphaladå
sukhadå latå
5 0 Bhakti-tattva-viveka
O Lord of the demigods, I repeatedly beg
for the boon of attaining
exclusive devotion unto You by which,
according to their
specific qualification, some devotees
obtain the fruits of wealth,
religiosity, sense gratification and
liberation while others obtain
the fruit of the happiness of possessing
love for You.
The purport is that bhakti is capable of
bestowing all types of
happiness but the unalloyed devotees,
considering the pleasure
derived from sense gratification and
impersonal liberation to be
insignificant, search exclusively for prema-sukha,
the happiness of
possessing love for the Supreme Lord.
Without the help of
bhakti, the paths of jñåna and karma are
incapable of yielding any
result. Hence, in any condition, happiness
cannot be obtained
without bhakti.
(3) Mokßa-laghutåk®t – By nature bhakti renders
the conception of
liberation (mukti) insignificant. It is
said in the Nårada-pañcaråtra
(and Bhakti-rasåm®ta-sindhu (1.1.34)):
hari-bhakti-mahådevyå˙
sarvå muktyådi-siddhaya˙
bhuktayaç cådbhutås tasyåç
ce†ikåvad anuvratå˙
The various kinds of perfection headed by mukti
and the entirety
of mundane pleasures follow behind the
goddess of hari-bhakti,
Bhakti-devî, as her maidservants.
Çrîla Rüpa Gosvåmî has also said this very
beautifully (Bhaktirasåm
®ta-sindhu (1.1.33)):
manåg eva prarü∂håyåμ
h®daye bhagavad-ratau
purußårthås tu catvåras
t®√åyante samantata˙
Only when one understands the fourfold
achievements of economic
development, religiosity, sense
gratification and liberation
Chapter Three 5 1
to be very insignificant can it be
accepted that unalloyed devotion
is appearing within him.
(4) Attainment of hari-bhakti is extremely
rare, sudurlabhå. Çrîla
Rüpa Gosvåmî writes about the extreme
rarity of bhakti (Bhaktirasåm
®ta-sindhu (1.1.35)):
sådhanaughair anåsa∫gair
alabhyå suciråd api
hari√å cåçv adeyeti
dvidhå så syåt sudurlabhå
There are two reasons for hari-bhakti being
so rare. First, it
cannot be achieved in spite of engaging in
many varieties of
sådhana for a long period of time as long
as one is bereft of firm
faith and unwavering persistence.
Secondly, Çrî Hari does not
easily grant bhakti unto Him even though
one may be engaged in
åsa∫ga-yukta-sådhana, spiritual practice
endowed with unflinching
attachment. The word åsa∫ga implies
expertise in bhajana.
Without expertise in bhajana, no spiritual
practice can grant
hari-bhakti. By executing sådhana with
expertise in bhajana for a
long period of time, and after offences to
both the holy name
and Vaiß√avas have been dispelled, by the
mercy of the Lord
unalloyed devotion, which establishes one
in knowledge of his
constitutional identity, arises in the
heart.
jñånata˙ sulabhå muktir
bhuktir yajñådi pu√yata˙
seyaμ sådhana-såhasrair
hari-bhakti˙ sudurlabhå
Bhakti-rasåm®ta-sindhu (1.1.36)
By the cultivation of impersonal knowledge
one can easily obtain
liberation (mukti) and by the performance
of sacrifices and other
pious activities one can easily obtain
sense gratification (bhukti),
but despite performing innumerable sådhanas
one cannot achieve
hari-bhakti so easily.
5 2 Bhakti-tattva-viveka
Bhagavån does not easily grant bhakti unto
Him, as confirmed
in Çrîmad-Bhågavatam (5.6.18) and Bhakti-rasåm®ta-sindhu
(1.1.37):
råjan patir gurur alaμ bhavatåμ yadünåμ
daivaμ priya˙ kula-pati˙ kva ca ki∫karo va˙
astv evam a∫ga bhajatåμ bhagavån mukundo
muktiμ dadåti karhicit sma na bhakti-yogam
[Çukadeva Gosvåmî said:] My dear King
Parîkßit, Lord Mukunda
Himself was the protector, spiritual
master, worshipful deity,
well-wisher and head of the På√∂avas and
the Yadu dynasty.
Sometimes He even became their obedient
servant. It is a matter
of great fortune because Bhagavån easily
grants liberation to those
engaged in bhajana unto Him, but He doesn’t
easily award prema
for Him, which is far superior to
liberation.
In his commentary to this verse, Çrîla
Jîva Gosvåmî comments:
“tasmåd åsa∫genåpi k®te sådhana-bhüte
såkßåd bhakti-yoge sati
yåvat phala-bhüte bhakti-yoge gå∂håsaktir
na jåyate tåvan na
dadåtîty artha˙ – those who engage in bhajana
unto the Supreme
Lord by executing the ninefold limbs of bhakti
are not granted
unalloyed devotion by Bhagavån until they
develop strong
attachment for activity executed on the
platform of ecstatic emotion
(bhåva), which is the fruit of perception
of one’s eternal
identity. Until that time comes, one’s
devotion is simply chåyåbhakti-
åbhåsa.”
(5) Såndrånanda-viçeßåtmå – By nature bhakti
is very intense
transcendental pleasure (ånanda). It has
already been mentioned
that Bhagavån is saccidånanda-svarüpa, the
complete embodiment
of eternity, knowledge and bliss, and that
the jîva is
anucidånanda, an infinitesimal particle of
spiritual bliss who is
likened to a single particle of light
situated within a ray of the
unlimited spiritual sun. Hence, spiritual
knowledge (cit) and
spiritual bliss (ånanda) are also present
within the living entity in
minute quantity. The word ånanda is
generally understood to
Chapter Three 5 3
mean mundane pleasure, but whatever
pleasure can be derived
from all material pleasures combined is
extremely negligible when
placed before spiritual pleasure. Material
pleasure is extremely
weak and momentary, whereas cidånanda,
transcendental pleasure,
is extremely intense. Bhakti is very
intense transcendental pleasure
and the intrinsic pleasure of the living
entity. The happiness
derived from impersonal liberation (brahmånanda)
is negligible
before bhakti. Brahmånanda is not the
eternal bliss of the living
entity; it is the so-called pleasure
obtained from the negation
of matter and material activities. Çrîla
Rüpa Gosvåmî has said
(Bhakti-rasåm®ta-sindhu (1.1.38)):
brahmånando bhaved eßa
cet parårdha-gu√î-k®ta˙
naiti bhakti-sukhåmbhodhe˙
paramå√u-tulåm api
Even if the happiness of liberation
experienced by impersonalists
is multiplied by ten million times, the
resulting pleasure will not
be equal to even a drop of the ocean of
pleasure derived from
bhakti.
The purport is that by simple imagination
we may extend the
happiness derived from impersonal
liberation to whatever extent,
but in reality it cannot even come near
the intrinsic pleasure of
the living entity, what to speak of
equalling it. The constitutional
pleasure of the jîva is inborn and hence
natural. The happiness
derived from impersonal liberation is
unnatural due to arising
from the living entity’s distorted
endeavours and hence it is temporary.
It is said in Hari-bhakti-sudhodaya (and Bhakti-rasåm®tasindhu
(1.1.39)):
tvat-såkßåt-kara√åhlådaviçuddhåbdhi-
sthitasya me
sukhåni goßpadåyante
bråhmå√y api jagad-guro
5 4 Bhakti-tattva-viveka
O Bhagavån, by attaining darçana of You I am now established
in the ocean of pure bliss. What to speak
of material pleasure,
even the pleasure of impersonal liberation
now seems as insignificant
as the water in a calf’s hoof-print.
There are many similar statements found in
the scriptures.
(6) K®ß√åkarßi√î – Bhakti is the only
means to attract K®ß√a. As
Çrîla Rüpa Gosvåmî writes (Bhakti-rasåm®ta-sindhu
(1.1.41)):
k®två hariμ prema-bhåjaμ
priya-varga-samanvitam
bhaktir vaçî karotîti
çrî-k®ß√åkarßi√î matå
Unalloyed devotion overpowers Çrî K®ß√a
and all His dearmost
associates with love; this very ability to
attract Çrî K®ß√a is actually
the inherent nature of Bhakti-devî.
The purport of this is that in the stage
of sådhana-bhakti, as
long as unalloyed devotion has not arisen
within the heart, a
sådhaka is performing a semblance of
devotion (bhakti-åbhåsa).
At this stage the attainment of çuddha-bhakti
is very rare. But
when unalloyed devotion does appear in the
heart – even in the
stage of sådhana – a little of the
splendour of the limbs of
bhajana begins to blossom. At that time
realisation of the jîva’s
eternal identity and realisation of the
true intrinsic nature of the
Lord is kindled by the medium of that
splendour. Subsequently,
a powerful agitation in the form of deep
attachment for bhakti
develops within the heart of the devotee.
Thus, the appearance of
this stage of bhajana causes the pure
practice of bhakti to quickly
unfold into the stage of bhåva and to
ultimately fully blossom
into prema. In the stage of bhåva, bhakti attracts
Çrî K®ß√a along
with His dearmost companions, but in the
stage of prema, bhakti
makes the sådhaka an instrument of K®ß√a’s
pastimes and thus
induces him to relish the topmost rasa.
This topic will be
explained more clearly ahead.
Chapter Three 5 5
Viçva-vaiß√ava dåsa summarises this topic
in the following five
verses:
kleçaghnî çubhadå bhaktir
yadå så sådhanåtmikå
h®daye baddha-jîvånåμ
ta†astha-lakßa√ånvitå (1)
kleçaghnî çubhadå mokßalaghutåk
®t sudurlabhå
så bhaktir bhåva-rüpe√a
yåvat ti߆hati cetasi (2)
prema-rüpå yadå bhaktis
tadå tat-tad-gu√ånvitå
såndrånanda-viçeßåtmå
çrî-k®ß√åkarßa√î ca så (3)
muktånåm eva så çaçvat
svarüpånanda-rüpi√î
sambandha-svarüpå nityaμ
råjate jîva-k®ß√ayo˙ (4)
bhaktyåbhåsena yå labhyå
muktir måyå nik®ntanî
så kathaμ bhagavad-bhakte˙
såmyaμ kå∫kßati ce†ikå (5)
There are three stages of bhakti: sådhana,
bhåva and prema.
Bhakti in the stage of sådhana has two
aspects: kleçaghnatva,
meaning it removes all types of material
distress, and çubhadatva,
meaning it offers the supreme
auspiciousness. In the stage of
bhåva, four aspects of bhakti are visible:
kleçaghnatva, çubhadatva,
mokßa-laghutåkåritva, meaning it reveals
to the practitioner the
insignificance of liberation, and sudurlabhatva,
meaning it is
extremely rare. In the stage of prema,
over and above these four
attributes, two more aspects are visible: såndrånanda-viçeßåtmå,
meaning it grants extremely intense
transcendental pleasure, and
5 6 Bhakti-tattva-viveka
çrî-k®ß√åkarßa√î, meaning it is the only
means to attract Çrî
K®ß√a. In the conditioned stage of the
living entity, the three
intrinsic attributes of bhakti, that is såndrånanda-svarüpatva,
çrîk
®ß√åkarßatva and sudurlabhatva, remain
mixed with its three
marginal characteristics, that is kleçaghnatva,
çubhadatva and
mokßa-laghutåkåritva. In the liberated
stage, the bhakti of the
living entity acts between the jîva and
K®ß√a as eternal loving
service in a particular relationship and
as the living entity’s
intrinsic transcendental pleasure. The
liberation that dispels the
covering of the illusory energy can be
attained simply by the performance
of a semblance of devotion. Since such
liberation is just
one of the ordinary maidservants among the
many maidservants
of Bhakti-devî, how can she aspire to be
equated with Bhakti-devî?
Om Tat Sat
(Continued...)
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
Post a Comment