Bhakti-tattva-viveka – 5

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Chapter Four

An Analysis of the

Qualification for Bhakti

karma-jñåna virågådiceß†

åμ hitvå samantata˙

çraddhåvån bhajate yaμ

çrî-caitanyam ahaμ bhaje

I worship Çrî Caitanya Mahåprabhu, who is always served by

faithful devotees who have completely given up the pursuits of

fruitive activity, impersonal knowledge and dry renunciation.

In the first chapter we discussed the intrinsic nature of unalloyed

devotion, in the second chapter we discussed the intrinsic nature

of bhakti-åbhåsa or that which appears to be devotion but in fact

is not, and in the third chapter we discussed the natural attributes

of unalloyed devotion. In this chapter we will discuss the qualification

(adhikåra) for çuddha-bhakti. No one acquires anything

without possessing the eligibility for it. This eligibility or qualification

is the very foundation of success. When a devotee fully

understands this, he will no longer remain doubtful concerning

his eventual achievement of the ultimate goal. Many devotees

think, “For a long time now I have been fully surrendered to

my guru, I have accepted the dîkßå-mantra from him, I am also

engaged in hearing and chanting, but still I am not experiencing

the desired result – what is the reason for this?” Gradually they

become uninterested in their bhajana and in the end they become

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totally faithless. Sound knowledge of the proper qualification for

bhakti can easily protect one from such doubts.

It should be carefully noted that the performance of devotional

activities such as hearing and chanting and the resultant appearance

of symptoms like the shedding of tears and trembling

should not be accepted as true bhakti for anyone and everyone.

Hence, in order to take shelter of unalloyed devotion, it is

compulsory to analyse the proper qualification for it. The haribhajana

performed by those who are eligible to perform karma

and cultivate jñåna usually becomes a part of mere karma and

jñåna. Therefore such people don’t obtain the auspicious fruit

that is expected from the performance of bhajana. A devotee’s

hari-bhajana becomes pure only when he obtains the proper

qualification for unalloyed devotion, and when this happens, his

bhajana will very quickly bear fruit in the form of bhåva. For this

reason I have undertaken an analysis of this very important topic.

Scholars quote the following verse from Bhagavad-gîtå (7.16):

catur-vidhå bhajante måμ

janå˙ suk®tino ’rjuna

årto jijñåsur arthårthî

jñånî ca bharatarßabha

[Çrî K®ß√a said:] My dear Arjuna, as a result of their accumulation

of pious activities in innumerable lifetimes, four types of people

engage in bhajana unto Me: those who are distressed, those who

are inquisitive, those who desire wealth and those who possess

spiritual knowledge. These four kinds of virtuous persons are

qualified to perform bhajana unto Me.

Those who are very anxious to eradicate their distress are called

årta. Those who are inquisitive to understand the absolute truth

are called jijñåsu. Those who desire to attain material happiness

are called arthårthî, and those who are realising spiritual truth at

every moment are called jñånî. Though one may be årta, jijñåsu,

6 0 Bhakti-tattva-viveka

arthårthî or jñånî, unless one has some accumulated pious merit

(suk®ti), he will not be inclined towards bhajana. Çrîla Jîva

Gosvåmî has defined suk®ti as “those activities in connection with

transcendental personalities that give rise to an intense desire to

perform bhakti.” There may be doubts concerning the existence

of suk®ti in the årtas, jijñåsus and arthårthîs, but in relation to the

jñånîs there are no such doubts. It is a fact that those who possess

spiritual knowledge certainly engage in bhajana after their abundant

accumulation of suk®ti. Çrîla Rüpa Gosvåmî writes (Bhaktirasåm

®ta-sindhu (1.2.20–1)):

tatra gîtådißüktånåμ

catur√åm adhikåri√åm

madhye yasmin bhagavata˙

k®på syåt tat-priyasya vå

sa kßî√a-tat-tad-bhåva˙ syåc

chuddha-bhakty-adhikåravån

yathebha˙ çaunakådiç ca

dhruva˙ sa ca catu˙-sana˙

When the four types of persons who are eligible to engage in

bhakti, as mentioned in Bhagavad-gîtå and other scriptures,

receive the mercy of Bhagavån or His devotees, they become free

from their particular motivations that are, respectively, the desire

for relief from distress, the desire to have their inquisitiveness

satisfied, the desire to obtain wealth and the attachment to

impersonal knowledge. They then become rightful candidates for

unalloyed devotion. This is clearly visible from the examples of

Gajendra, the sages headed by Çaunaka, Dhruva Mahåråja and the

four Kumåras.

When Gajendra was seized by the crocodile and was unable to

free himself despite innumerable strenuous efforts, he fervently

prayed to Bhagavån. Then Bhagavån, the saviour of the distressed,

appeared and delivered Gajendra by killing the crocodile. By

the mercy of Bhagavån, Gajendra’s distress was removed and he

Chapter Four 6 1

became qualified for unalloyed devotion. Çaunaka and the other

sages became very fearful upon the arrival of Kali-yuga. Understanding

the inability of fruitive activity to yield any benefit, they

approached the great devotee Süta Gosvåmî and enquired how

the people of this age could attain the ultimate benefit. In his

reply Süta Gosvåmî instructed them on pure devotion, and as a

result of receiving his mercy in this way, they attained çuddhabhakti.

Dhruva Mahåråja worshipped Bhagavån motivated by

the desire to attain an opulent kingdom. But when Bhagavån

appeared before him, by Bhagavån’s mercy his desire for a kingdom

vanished and he became qualified for pure bhakti. Sanaka,

Sanåtana, Sanandana and Sanat are the four Kumåras. Previously

they were impersonalists, but later on, by the mercy of Bhagavån

and His devotees, they completely rejected the conception of

impersonalism and attained the qualification for çuddha-bhakti.

The purport is that as long as all of them harboured desires

within their hearts either for relief from their distress, to satisfy

their inquisitiveness or to obtain wealth, or were attached to an

impersonal conception of the absolute truth, they were ineligible

for unalloyed devotion. Therefore, in relation to the qualification

for pure bhakti, Çrîla Rüpa Gosvåmî has written (Bhakti-rasåm®tasindhu

(1.2.14)):

ya˙ kenåpy ati-bhågyena

jåta-çraddho ’sya sevane

nåtisakto na vairågyabhåg

asyåm adhikåry asau

When one is not too attached to or detached from this material

world and by some good fortune develops faith in the service of

K®ß√a’s lotus feet, he is considered to possess the eligibility for

unalloyed devotion.

The purport is that when worldly people realise the futility of

material existence after being afflicted by various types of distress

6 2 Bhakti-tattva-viveka

and by suffering in the absence of their desired objects, they

begin to lead their lives in a mood of detachment from the material

world. If by some good fortune at such a time they acquire

the association of Bhagavån’s devotees, they enquire from them

and come to understand that there is no higher destination than

the attainment of Bhagavån. Gradually they develop firm faith in

this and engage in bhajana. At that time it can be said that they

have developed faith in k®ß√a-bhakti. This very faith is the root

cause of the eligibility for pure devotion, as confirmed by Çrîla

Jîva Gosvåmî’s explanation (found in Bhakti-sandarbha (Anuccheda

172)) of these verses from Çrîmad-Bhågavatam (11.20.27–8):

jåta-çraddho mat-kathåsu

nirvi√√a˙ sarva-karmasu

veda du˙khåtmakån kåmån

parityåge ’py anîçvara˙

tato bhajeta måμ prîta˙

çraddhålur d®∂ha-niçcaya˙

jußamå√aç ca tån kåmån

du˙khodarkåμç ca garhayan

[Çrî K®ß√a said:] My devotees, who have developed faith in hearing

the narrations of My pastimes, remain detached from fruitive

activities and try to accept the objects of the senses just enough to

maintain their lives, knowing well that sense enjoyment leads to a

miserable result. Still enduring the reactions to their previous

activities and endeavouring to become free from the cycle of the

pleasant and unpleasant results that arise from such activities, they

sincerely regret those fruitive activities and silently condemn

them. They simply tolerate the reactions to those activities while

simultaneously remaining engaged in bhajana unto Me with firm

faith and resolve.

While explaining the above verses, which describe how a faithful

devotee performs bhajana, Çrîla Jîva Gosvåmî has commented

in Bhakti-sandarbha, “tad evam ananya-bhakty-adhikåre hetuμ

Chapter Four 6 3

çraddhå-måtram uktvå sa yathå bhajeta tathå çikßayati,” which

means that faith is the sole cause of the qualification to perform

exclusive devotion. Çrîla Jîva Gosvåmî also mentions, “çraddhå hi

çåstrårtha-viçvåsa˙. çåstraμ ca tad açara√asya bhayaμ tac

chara√åsyåbhayaμ vadati. ato jåtåyå˙ çraddhåyås tat çara√åpattir

eva li∫gam iti,” which means that faith in the words of the scriptures

is called çraddhå. The scriptures mention that those who

have taken shelter of the lotus feet of Bhagavån have nothing to

fear, but those who have not done so remain fearful. Thus, it can

be understood from the symptoms of çara√åpatti (surrender)

whether or not faith has developed within someone. What is

çara√åpatti? Çrîla Jîva Gosvåmî writes “jåtåyåμ çraddhåyåμ sadå

tad anuv®tti-ceßtaiva syåt” and “karma-parityågo vidhîyate,” which

mean that upon the appearance of faith, the constant endeavour

to serve K®ß√a (k®ß√ånuv®tti-ceß†å) is always visible in a person’s

behaviour and the tendency to perform fruitive activities is

altogether removed. This is çara√åpatti. In Bhagavad-gîtå (18.66),

after giving separate explanations of karma, jñåna and bhakti,

through a most confidential statement Bhagavån has given

instruction on full surrender:

sarva-dharmån parityajya

måm ekaμ çara√aμ vraja

ahaμ tvåμ sarva-påpebhyo

mokßayißyåmi må çuca˙

We should understand the words sarva-dharma in this verse to

mean paths that are obstacles to complete surrender, such as the

pursuance of one’s occupational duties within the var√åçrama

system and the worship of demigods. Çrî K®ß√a is saying,

“Rejecting all of these, one should surrender unto Me, meaning

one should develop exclusive faith towards engaging in bhajana

unto Me. Don’t be fearful of the reactions that come to those

6 4 Bhakti-tattva-viveka

who commit the sin of rejecting their occupational duties. I assure

you that I will free you from the reactions to all such sins.”

The doubt may arise that the word faith actually refers here to

respect. The paths of karma, jñåna and so forth also require faith.

Thus faith is not only the cause of bhakti, but of karma and jñåna

also. The philosophical principle is that the word çraddhå actually

means feelings of faith in the injunctions of the scriptures,

and included within this feeling another sentiment certainly

exists, which is called ruci, taste. Despite possessing faith, one

may not desire to participate in a particular activity unless he has

developed taste for it. Faith in the paths of karma and jñåna is

always mixed with a particle of bhakti in the form of ruci. Only

through the influence of this fraction of bhakti are the paths of

karma and jñåna able to yield any result. Similarly, the faith that

develops for bhakti is endowed with ruci, and this faith is none

other than the seed of the creeper of devotion (bhakti-latå), which

is sown in the heart of the living entity. Faith in the paths of

karma and jñåna is mixed with taste for the activities of karma

and jñåna respectively, but the nature of this faith is different.

Only faith that is endowed with taste for bhakti culminates in the

symptoms of bhakti. This is called çara√åpatti, full surrender.

Only when one’s taste for bhakti advances through the progressive

stages of sadhu-sa∫ga, performance of bhajana, absence of

anarthas and finally assumes the form of niß†hå does it become pure

ruci. Thus faith is a separate entity from bhakti. Çrîla Jîva Gosvåmî

writes in Bhakti-sandarbha, “tasmåc chraddhå na bhakty-a∫gaμ

kintu karma√y asamartha vidvat tåvad ananyatåkhyåyåμ bhaktåv

adhikåri-viçeßa√am eva.” Hence, faith is not a limb of bhakti, but

an attribute of the qualification for bhakti resulting from one’s

having become indifferent to the ritualistic fruitive activities

known as karma-kå√∂a. It says in Çrîmad-Bhågavatam (11.20.9):

Chapter Four 6 5

tåvat karmå√i kurvîta

na nirvidyeta yåvatå

mat-kathå-çrava√ådau vå

çraddhå yåvan na jåyate

[Çrî K®ß√a says:] One should continue performing his occupational

duties as long as he has not become indifferent to them and

has not developed faith in hearing the narrations of My pastimes.

The purport is that one is qualified to renounce his occupational

duties only when he develops faith in hearing the narrations of

K®ß√a’s pastimes. This is the conclusion of the scriptures.

To clarify a possible doubt here, we must note that if faith,

which is the very cause of the qualification for unalloyed devotion,

is itself not a limb of bhakti, then how can spiritual knowledge

and renunciation, which in some instances manifest before

the appearance of faith, be limbs of bhakti? Çrîla Rüpa Gosvåmî

says (Bhakti-rasåm®ta-sindhu (1.2.248)):

jñåna-vairågyayor bhaktipraveçåyopayogitå

îßat prathamam eveti

nå∫gatvam ucitaμ tayo˙

In some particular instances spiritual knowledge (jñåna) and

renunciation (vairågya) may be useful while a devotee is in the

initial stages of entering into bhakti, but they can never be said to

be limbs of bhakti.

Hence, it is an established fact that only that faith which is

endowed with the symptoms of complete surrender is the cause

of the qualification for pure devotion. Sometimes people are

heard saying that faith in hearing the narrations of K®ß√a’s pastimes

is developed by some through the strict performance of

their occupational duties, by some through the cultivation of

spiritual knowledge and by others through renunciation of the

6 6 Bhakti-tattva-viveka

objects of the senses. But such statements are erroneous. It is possible

that these processes may have been cultivated just prior to

the appearance of faith, but through a more detailed analysis it

becomes apparent that somehow or another there must have been

some association with devotees just between the two instances;

that is, between the cultivation of the above-mentioned processes

and the appearance of faith. In this context the following verse

from Çrîmad-Bhågavatam (10.51.53) is worthy of consideration:

bhavåpavargo bhramato yadå bhavej

janasya tarhy acyuta sat-samågama˙

sat-sa∫gamo yarhi tadaiva sad-gatau

paråvareçe tvayi jåyate mati˙

[Çrî Mucukunda said:] O my dear infallible Lord, becoming

opposed to You, the living entity sometimes attains worldly sense

pleasure by pursuing the path of karma and sometimes attains

liberation through the cultivation of jñåna. Thus he is entangled

in the repeated cycle of birth and death. If while wandering in this

way the living entity somehow becomes fortunate and receives the

association of Your devotees, with great determination he fixes

his intelligence at Your lotus feet, understanding You to be the

only shelter of saintly persons, the origin of all creation, both

material and spiritual, and the ultimate goal.

Thus fruitive activity, the cultivation of spiritual knowledge,

renunciation and so on can never be the cause of the appearance

of faith; only the association of devotees can cause the appearance

of çraddhå. In this regard Çrîla Rüpa Gosvåmî has composed lines

such as ya˙ kenåpy ati-bhågyena jåta-çraddho ’sya sevane [on p. 62].

Thus only persons endowed with çraddhå are the rightful candidates

for unalloyed devotion.

There is another consideration here. Sådhana-bhakti is of

two types, vaidhî-sådhana-bhakti and rågånuga-sådhana-bhakti,

as confirmed in this verse from Bhakti-rasåm®ta-sindhu (1.2.5):

Chapter Four 6 7

vaidhî rågånugå ceti så dvidhå sådhanåbhidhå. It is essential to

understand the difference between vaidhî-sådhana-bhakti and

rågånuga-sådhana-bhakti because without this understanding

there may remain many suspicions that can harm the development

of one’s bhakti. Concerning vaidhî-bhakti, Çrîla Rüpa

Gosvåmî has written:

yatra rågånavåptatvåt

prav®ttir upajåyate

çåçanenaiva çåstrasya

så vaidhî bhaktir ucyate

Bhakti-rasåm®ta-sindhu (1.2.6)

Bhakti is the living entity’s natural inclination and the inseparable

occupation of his intrinsic nature. In the conditioned stage

the jîva is opposed to Bhagavån and becomes attached to the

worldly enjoyment presented by the illusory energy. As the living

entity becomes immersed in worldly pleasure, his natural inclination

to render loving devotional service unto K®ß√a becomes

dormant. The jîva is fully satisfied only when by some good

fortune his intrinsic råga or strong loving attachment for K®ß√a

reawakens, however it may happen. When prema appears, råga

naturally appears alongside it. But the råga or attachment for

material sense objects that is visible in the conditioned soul is

distorted råga, not pure råga. In that stage the inborn råga of the

living entity remains covered or dormant. To awaken this inherent

råga, the acceptance of spiritual instruction is essential. The

Vedas and their subordinate literatures are storehouses of such

instructions. The bhakti that is performed within the framework

of the instructions of the scriptures is called vaidhî-bhakti.

Now I will give a brief review of rågånuga-bhakti. Çrîla Jîva

Gosvåmî writes in Bhakti-sandarbha, “tatra vißa-yi√a˙ svåbhåvikî

vißaya-saμsargecchåtiçaya-maya˙ premå råga˙. yathå cakßur

ådînåμ saundaryådau, tåd®ça evåtra bhaktasya çrî-bhagavaty api

6 8 Bhakti-tattva-viveka

råga ity ucyate.” The powerful loving affection that naturally

develops within a materialistic person by his affiliation with the

objects of sense pleasure is called råga. Just as eyes become excited

upon seeing any beautiful form, the similar inclination of a devotee

towards K®ß√a is also called råga. The taste that develops from

following in the footsteps of a personality who possesses natural

affinity for such råga is called rågånuga-bhakti. Regarding the

qualification for rågånuga-bhakti, Çrîla Rüpa Gosvåmî writes:

rågåtmikaika-niß†hå ye

vraja-våsi-janådaya˙

teßåμ bhåvåptaye lubdho

bhaved atrådhikåravån

tat-tad-bhåvådi-mådhurye

çrute dhîryad apekßate

nåtra çåstraμ na yuktiμ ca

tal lobhotpatti-lakßa√am

Bhakti-rasåm®ta-sindhu (1.2.291–2)

The Vrajavåsîs’ sentiments for K®ß√a are the most exalted and

exceptional example of rågåtmikå-bhakti. Such sentiments cannot

be seen anywhere other than Vraja. The fortunate soul who develops

the greed to attain sentiments for K®ß√a such as those displayed

by the Vrajavåsîs is the rightful candidate for rågånuga-bhakti.

Despite having heard about the sweetness of such sentiments, one

cannot enter into them until he becomes “greedy” for them. The

sole cause of the qualification for the practice of rågånuga-bhakti

is this spiritual greed, not the careful study of scriptures or the

skilful use of logic.

Thus we understand that just as faith is the only cause of the

qualification for vaidhî-bhakti, similarly greed is the only cause of

the qualification for rågånuga-bhakti. Here a doubt may arise

concerning whether the faith that has been previously established

as the cause for the eligibility for unalloyed devotion is incomplete.

If that faith is the cause of the eligibility only for one type of

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bhakti, then why has it been said to be the cause of the eligibility

for all types of bhakti? To dispel such a doubt, it is again stressed

that faith is the only cause of the qualification for pure devotion.

In the absence of faith, no variety of çuddha-bhakti can ever

appear. The conclusion is that çåstra-viçvåsamayî-çraddhå, or

çraddhå derived from faith in the injunctions of the scriptures, is

the only cause of the qualification for vaidhî-bhakti, and bhåvamådhurya-

lobhamayî-çraddhå, or faith derived from intense greed

to experience the sweet sentiments of the Vrajavåsîs, is the only

cause of the qualification for rågånuga-bhakti.

Only faith – whether it be viçvåsamayî or lobhamayî – is the

cause of the eligibility for both types of pure bhakti.

There are three types of rightful candidates for vaidhî-bhakti:

uttama (topmost), madhyama (intermediate) and kaniß†ha (novice),

as confirmed by Çrîla Rüpa Gosvåmî in Bhakti-rasåm®ta-sindhu

(1.2.16), “uttamo madhyamaç ca syåt kaniß†haç ceti sa tridhå.”

The symptoms of an uttama-adhikårî in vaidhî-bhakti are:

çåstre yuktau ca nipu√a˙

sarvathå d®∂ha-niçcaya˙

prau∂ha-çraddho ’dhikårî ya˙

sa bhaktåv uttamo mata˙

Bhakti-rasåm®ta-sindhu (1.2.17)

One who is conversant with the scriptures, expert in all types of

logic and possesses unwavering determination is an uttamaadhikårî,

one endowed with firm faith.

The symptoms of the madhyama-adhikårî in vaidhî-bhakti are:

ya˙ çåstrådißv anipu√a˙

çraddhåvån sa tu madhyama˙

Bhakti-rasåm®ta-sindhu (1.2.19)

One who is not so expert in understanding the scriptures and yet

is faithful is a madhyama-adhikårî; in other words, although when

7 0 Bhakti-tattva-viveka

presented with difficult arguments he is unable to answer them,

within his mind he remains firmly faithful to his own principle.

The symptoms of the kaniß†ha-adhikårî are:

yo bhavet komala-çraddha˙

sa kaniß†ho nigadyate

Bhakti-rasåm®ta-sindhu (1.2.19)

Novice devotees have very little expertise in understanding the

scriptures and their faith is very delicate and immature. Their faith

can be changed by others’ logic and arguments.

It is to be noted here that the çraddhå visible in these three

types of faithful persons is characterised by faith in the injunctions

of the scriptures and by being mixed with logical evidences

that are dependent on the scriptures. According to the degree of

greed possessed by the rightful candidates for rågånuga-bhakti,

they can also be divided into the three categories of uttama,

madhyama and kaniß†ha.

The conclusion is that every human being has the right to

perform bhakti. Bråhma√as, kßatriyas, vaiçyas, çüdras and antyajas

(untouchables), g®hasthas, brahmacårîs, vånaprasthas and sannyåsîs

– all of them can be qualified for bhakti if they have faith in the

injunctions of the scriptures and the instructions of sådhu and

guru. Either an educated person through the study of the scriptures

or an uneducated person through hearing the principles of

the scriptures in the association of devotees is said to have developed

faith when he realises the supremacy of bhakti as described

in the scriptures. Alternatively, if one develops lobhamayî-çraddhå

by continually hearing the narrations of Bhagavån’s pastimes in

the association of devotees while desiring to follow in the footsteps

of the ragåtmikå devotees of Vraja, then it can be said that

he has acquired the qualification to perform çuddha-bhakti. The

qualification for pure devotion cannot be achieved by the

Chapter Four 7 1

processes of impersonal knowledge, renunciation, philosophical

analysis, religious discussion, self-control or meditation. Despite

receiving initiation into a bona fide disciplic succession, one

cannot enter into the previously discussed uttama-bhakti until he

becomes an uttama-adhikårî. Until that time, one’s bhakti can be

said to be a semblance of devotion.

There is great necessity to strive for the stage of uttamaadhikårî.

This is possible only when one engages in hearing and

chanting in the association of devotees. We should never think

that one becomes an uttama-adhikårî simply by diligently practising

hearing and chanting and then displaying the symptoms of

shedding tears, trembling and dancing, because these symptoms

can also manifest in bhakti-åbhåsa. Whatever little softening

of the heart and determination to realise one’s inherent identity

that are visible in the beginning stages of pure bhakti are far

superior to a display of symptoms such as falling unconscious and

so on that arise as a result of pursuing the path of bhakti-åbhåsa.

Therefore we should strive to attain unalloyed devotion with the

utmost care. We should make a special effort to pursue the

proper method to attain the qualification for bhakti; otherwise

there is no possibility of attaining the eternal association of

Bhagavån. Viçva-vaiß√ava dåsa puts forward the following verses:

çraddhå lobhåtmakå yå så

viçvåsa-rüpi√î yadå

jåyate ’tra tadå bhaktau

n®-måtrasyådhikåritå (1)

nå så∫khyaμ na ca vairågyaμ

na dharmo na bahujñatå

kevalaμ sådhu-sa∫go ’yaμ

hetu˙ çraddhodaye dhruvam (2)

7 2 Bhakti-tattva-viveka

çrava√ådi-vidhånena

sådhu-sa∫ga-balena ca

anarthåpagame çîghraμ

çraddhå niß†håtmikå bhavet (3)

niß†håpi rucitåμ pråptå

çuddha-bhakty-adhikåritåm

dadåti sådhake nityam

eßå prathå sanåtano (4)

asat-sa∫go ’thavå bhaktåv

aparådhe k®te sati

çraddhåpi vilayaμ yåti kathaμ

syåc chuddha-bhaktatå (5)

ata˙ çraddhåvatå kåryaμ

såvadhånaμ phalåptaye

anyathå na bhaved bhakti˙

çraddhå prema-phalåtmikå (6)

When çraddhå that is based either on faith in the injunctions of

the scriptures or on greed to follow in the footsteps of a rågåtmikåbhakta

appears in the heart, a person attains the qualification for

pure devotion. The appearance of faith is not caused by renunciation,

pursuing the process of enumeration, strictly adhering to

the occupational duties corresponding to one’s caste and stage of

life, or becoming a scholar. The sole cause of the appearance of

faith is the association of a sådhu who has deep love for the

narrations of K®ß√a’s pastimes. When faith appears, one becomes

a kaniß†ha-adhikårî. When one executes the limbs of sådhanabhakti

such as hearing, and when by the influence of sådhu-sa∫ga

one becomes free from anarthas and his faith becomes dense and

transforms into niß†hå, one develops the intermediate qualification

(madhyama-adhikåra) for unalloyed devotion. By the further

pursuance of the activities of sådhana-bhakti such as hearing and

by the influence of associating with devotees who are more

Chapter Four 7 3

advanced than oneself, one’s niß†hå intensifies and assumes the

form of ruci. The sådhaka within whom such ruci has developed

is called an uttama-adhikårî. Only such an uttama-adhikårî

attains unalloyed devotion. This is the eternal process for the

attainment of çuddha-bhakti. But if during the execution of this

gradual process of sådhana one keeps the bad association of those

who are attached to sense pleasure or those attached to an impersonal

conception of the absolute truth, or if one disrespects a

pure devotee or commits any other offence to him, faith at the

novice level as well as that at the intermediate level will dry up

from its very root and the sådhaka will be unable to achieve pure

bhakti. In such a condition the sådhaka is either entangled in chåyåbhakti-

åbhåsa or, in the case of committing numerous offences,

even glides down into pratibimba-bhakti-åbhåsa. Therefore, until

one attains the stage of uttama-adhikåra, the faithful and sincere

sådhaka should remain extremely careful. Otherwise it will be

very difficult to achieve pure devotion, which ultimately bears

the fruit of divine love.

Çrî-k®ß√årpa√am astu – may this treatise

be an offering unto Çrî K®ß√a.

7 4 Bhakti-tattva-viveka

Om Tat Sat

(Continued...)

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

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Monday, July 30, 2012