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    Bhakti -tattva-viveka

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    r r guru-gaurgau jayata

    Bhakti-tattva-viveka

    DELIBERATION UPON THE TRUE NATURE OF DEVOTION

    composed by

    rla Bhaktivinodahkura

    translated from the Hindi edition ofr rmad Bhaktivednta Nryaa Mahrja

    Vndvana, Uttar Pradesh, India

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    Other titles by rla Nryaa Mahrja:

    The Nectar of Govinda-ll

    Going Beyond VaikuhaBhakti-rasyanar ikakaVeu-gtar Prabandhvalr Bhakti-rasmta-sindhu-bindur Mana -ikr Upademtar Gauya Gti-guccharmad Bhagavad-gtrmad Bhakti Prajna Keava Gosvm His Life and Teachingsr Harinma Mah-mantraJaiva-dharmaBeyond Nirvar Vraja-maala Parikram

    r Bhajana-rahasyar Brahma-sahitThe Origin of Ratha-ytrr Navadvpa-dhma Parikramr Gta-govindaRays of the Harmonist (periodical)

    Please see the following websites for in-depth transcendental content:PureBhakti.com / BhaktiArt.com / BhaktiProjects.com

    ISBN 81-86737-07-3

    2006 Gauya Vednta Publications all rights reserved.

    Photo of r rmad A.C. Bhaktivednta Swami Prabhupda is courtesyof The Bhaktivedanta Book Trust International, Inc. (www.krishna.com).

    Used with permission.

    First printing: April 1997 1,000 copiesSecond printing: July 2001 5,000 copiesThird printing: September 2006 1,000 copies

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    Contents

    Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iIntroduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .v

    CHAPTER ONEThe Intrinsic Nature of Bhakti . . . . . . . . . . . . . . . . . .1

    CHAPTER TWOAn Analysis of the

    Semblance of Bhakti . . . . . . . . . . . . . . . . . . . . . . . . . .23

    CHAPTER THREEAn Analysis of theNatural Attributes of Bhakti . . . . . . . . . . . . . . . . . . .43

    CHAPTER FOURAn Analysis of theQualification for Bhakti . . . . . . . . . . . . . . . . . . . . . . .59

    Verse Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .75

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    Preface[translated from the Hindi edition]

    The unlimited glories of devotion unto the Supreme Lord(bhagavad-bhakti) are visible in the Puras, rutis, Smtis, the

    Mahbhrata and the Rmyaa, as well as in the literatures

    of famous Vaiava preceptors (cryas). By understanding theconstitutional nature of unalloyed devotion (uddha-bhakti) andgenuinely engaging in its practice, one can easily cross the oceanof nescience and achieve lifes ultimate goal of love for theSupreme Lord r Ka (ka-prema). What to speak of thegenuine practice ofuddha-bhakti, even the attainment of a slight

    semblance ofbhaktican award the fourfold boons of economicdevelopment (artha), religiosity (dharma), sense gratification(kma) and liberation (moka). Therefore people in generalbecome attracted towards the cultivation ofbhakti. But due tobeing ignorant of the true nature of unalloyed devotion, theyusually come in contact with pretentious devotees who desireonly wealth, women and fame, and under their influence eitherpractise false devotion or adopt devotional sentiments that areagainst the principles of pure devotion, all the while imaginingthem to be pure bhakti. Coming under the influence of thosedesiring impersonal liberation, they practise either a shadow or areflection of real bhaktiand deceive themselves. Thus they do notachieve the real fruit ofbhakti.

    Hence, the crya of the profound science of devotionalmellows, the most merciful rla Rpa Gosvm, has explained inhis bookr Bhakti-rasmta-sindhu the true nature of unalloyeddevotion on the basis of scriptural evidences. Moreover, he has

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    described the nature ofchala-bhakti(pretentious devotion), bhsa-bhakti(a semblance of devotion),pratibimba-bhakti(a reflection

    of devotion), karma-mir-bhakti (devotion mixed with fruitiveaction), jna-mir-bhakti (devotion mixed with impersonalknowledge), ropa-siddha-bhakti (endeavours that are indirectlyattributed with the quality of devotion), saga-siddha-bhakti(endeavours associated with or favourable to the cultivation ofdevotion) and so on. In the realm of devotion, Bhakti-rasmta-

    sindhu is unanimously accepted as the most authoritative litera-ture, but it was composed in Sanskrit, an ancient language thatis comprehensible to very few people in modern times. So forthe benefit of human society, in his Bhakti-tattva-viveka rlaBhaktivinoda hkura has presented the grave and deep con-ceptions ofBhakti-rasmta-sindhu in the Bengali language in astraightforward and easily understandable manner.

    rla Bhaktivinodahkura is an intimate eternal associate ofthe saviour of the masses in the age of Kali, acnandana rCaitanya Mahprabhu. After the associates of r Gaurahari, suchas the Six Gosvms, r Kadsa Kavirja, r Narottamahkura and r Vivantha Cakravart hkura, left this worldand entered the unmanifest pastimes, the one hundred years that

    followed are considered a dark period for the Gauya Vaiavaline. This is because during this period in the Gauya line nopowerful cryaappeared who could carry forward the teachingsof rman Mahprabhu in their pure form as was done previ-ously. As a result, in a short span of time, on the pretext offollowing and preaching the doctrine of divine love taught by

    rman Mahprabhu, many false sects like ula, Bula, Kart-bhj, Ne-ned, S, Sahajiy, Sakh-bhekh, Smrta and Jti-gos appeared and, while engaged in abundant misbehaviour,began preaching their own imaginary and materially motivated,deceitful principles. They defamed Gauya Vaiavism to such

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    an extent that educated and respectable people started viewing itwith abhorrence. Gradually the Gauya conception of devotion

    began to disappear.At this time, in the year 1838, rla Saccidnanda Bhaktivinoda

    hkura auspiciously appeared in a well-educated and culturedfamily in the village of Vra-nagara, which is near r Navadvpa-dhma in West Bengal. By compiling approximately one hun-dred authoritative books on the science of bhakti in Sanskrit,

    Bengali, Hindi, English and other languages, he ushered in a newera in the Gauya Vaiava line and re-established its lost glory.For this great effort, the Gauya Vaiavas will remain eternallyindebted to him. In the modern age, rla Bhaktivinodahkuraset in motion once again the bhakti-bhgrath, the mighty, flow-ing river of pure devotion, and for this he is well known as theSeventh Gosvm.

    This Bhakti-tattva-viveka is a collection of four essays he com-posed originally in Bengali on the deliberation of devotionalprinciples. The first Hindi edition of this material was serialisedin issues from the fourth and fifth years (19589) ofr BhgavataPatrik, a spiritual magazine in Hindi published monthly fromr Keavaj Gauya Maha in Mathur. On the request of our

    faithful readers and by the inspiration of the present-daycryaof the r Gauya Vednta Samiti, r rmad Bhaktivednta

    Vmana Mahrja, it is now being presented in book form.By the causeless mercy of the founder of the r Gauya

    Vednta Samiti and its subordinate Gauya Maha branchesthroughout India, the most worshipful crya-kear jagad-guru

    o viupda aottara-ata r rmad Bhakti Prajna KeavaGosvm Mahrja, Gauya devotional literatures are being pub-lished by the Gauya Vednta Samiti. On the most auspiciousoccasion of the anniversary of his appearance day, this edition isbeing presented as an offering placed into his lotus hands. Being

    Preface i i i

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    the great embodiment of affection and forgiveness, may he trans-mit the potency of his mercy into the core of our hearts so that we

    can render maximum service to his innermost desire. This is ourhumble prayer at his lotus feet.

    Lastly, I humbly request the faithful readers to deliberate uponthis literature with great concentration. By understanding thetrue nature of unalloyed devotion, one can relish the ultimategoal of all scriptures, the pure nectar ofka-premaas exhibited

    and preached by r Caitanya Mahprabhu.

    An aspirant for a particle of mercyof r guru and the Vaiavas,

    Tridai-bhiku r Bhaktivednta Nryaa

    the holy day of radya-prim, 1990r Keavaj Gauya MahaMathur, Uttar Pradesh, India

    Bhakti-tattva-vivekai v

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    Introduction

    It gives us great pleasure to present this second English editionof rla Bhaktivinodahkuras Bhakti-tattva-viveka before ourfaithful readers. This edition is a direct translation of the Hindiedition, which was directly compiled and translated from theoriginal Bengali by our illustrious spiritual master, o viupdaaottara-atar rmad Bhaktivednta Nryaa Mahrja. Thefirst Hindi edition was published in 1990 and the first Englishedition in 1997.

    Owing to its clear and precise presentation of the science of

    devotion unto the Supreme Lord r Ka in simple and easilycomprehensible language, this small book has long been afavourite of rla Nryaa Mahrja. Quoting abundantly fromrla Rpa Gosvms Bhakti-rasmta-sindhu and rla JvaGosvms Bhakti-sandarbha, Bhaktivinodahkura shows howto discriminate between genuine pure devotion to the Lord and

    the many forms of adulterated devotion. This subject matter isparticularly relevant in modern times, when the exalted spiritualteachings of ancient India are receiving greater exposure thanever. The concepts explained herein will effectively guide sincerespiritual aspirants along the devotional path by providing them

    with a clear picture of true devotion and helping them to identify

    those rare souls who embody such devotion.rla Nryaa Mahrja has a strong determination to see the

    writings of the great Gauya cryas published in English and widely distributed. This he shares in common with his dear

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    friend and instructing spiritual master, r rmad A.C.Bhaktivednta Swami Prabhupda, who single-handedly and in a

    relatively short period of time spread the teachings of Kaconsciousness around the entire world. rla Prabhupdas trans-lations and writings set the standard for the literary presentationof Vaiava philosophy, and we hope and pray that our currentefforts, and this volume in particular, are pleasing to him.

    This second English edition differs from the first in that it has

    been carefully re-edited for linguistic and philosophical clarity. Italso sports a new design and has been typeset to a higher stan-dard. Grateful acknowledgement is extended to Lavaga-lat dsfor copy-editing this new edition, to abhdeva dsa, nti dsand Giridhr dsa for proofreading the final manuscript, to

    Atula-ka dsa for checking the Sanskrit, to Ka-prema dsafor designing the new cover and to Subala-sakh dsa for provid-ing the new photograph of rla Nryaa Mahrja. On behalfof the many devotees serving in Gauya Vednta Publications,

    we offer this edition into the hands of our belovedgurudeva, rlaNryaa Mahrja, praying that he will always bless us with thecapacity to fulfil his inner hearts longing.

    An aspirant for the service of thelotus feet of r guru and the Vaiavas,

    Prema-vilsa dsa

    r-ka-janmam, the divine appearance day

    of the Supreme Lord r Ka20th August, 2003Gopntha-bhavana, r Vndvana

    Bhakti-tattva-vivekav i

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    R RMAD BHAKTIVEDNTA NRYAA MAHRJA

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    R RMAD A.C. BHAKTIVEDNTA SWAMI PRABHUPDA

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    R RMAD BHAKTI PRAJNA KEAVA GOSVM

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    RLA BHAKTIVINODA HKURA

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    Bhakti -tattva-viveka

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    Chapter One

    The Intrinsic Nature of Bhakti

    yugapad rjate yasminbhedbheda vicitrat

    vande ta ka-caitanyapaca-tattvnvita svata

    praamya gauracandrasyasevakn uddha-vaiavn

    bhakti-tattva vivek khyastra vakymi yatnata

    viva-vaiava dsasya

    kudrasykicanasya meetasminn udyame hy ekabala bhgavat kam

    I offer obeisances unto r Ka Caitanya, who is naturally mani-fest with His four primary associates in the paca-tattva and in

    whom the contrasting qualities of unity (abheda) and distinction(bheda) simultaneously exist. After offering obeisances unto the

    servants of r Gauracandra, who are all pure Vaiavas, I under-take with utmost care the writing of this book known as Bhakti-tattva-viveka. Being an insignificant and destitute servant of allthe Vaiavas in the world (viva-vaiava dsa), in this endeavourof mine I appeal for their divine forgiveness, for that is my onlystrength.

    Most respectable Vaiavas, our sole objective is to relish andpropagate the nectar of pure devotion (uddha-bhakti) unto LordHari. Therefore our foremost duty is to understand the true natureofuddha-bhakti. This understanding will benefit us in two ways.

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    First, knowing the true nature of pure devotion will dispel ourignorance concerning the topic of bhakti and thus make our

    human lives successful by allowing us to relish the nectar derivedfrom engaging in bhaktiin its pure form. Secondly, it will enableus to protect ourselves from the polluted and mixed conceptionsthat currently exist in the name of pure devotion.

    Unfortunately, in present-day society, in the name ofuddha-bhakti various types of mixed devotion, such as karma-mir

    (mixed with fruitive action),jna-mir(mixed with speculativeknowledge) and yoga-mir (mixed with various types ofyogaprocesses), as well as various polluted and imaginary conceptions,are spreading everywhere like germs of plague. People in generalconsider these polluted and mixed conceptions to be bhakti,respect them as such, and thus remain deprived of unalloyeddevotion. These polluted and mixed conceptions are our greatestenemies. Some people say that there is no value in bhakti, thatGod is an imaginary sentiment only, that man has merely createdthe image of a God in his imagination and that bhakti is just adiseased state of consciousness that cannot benefit us in any way.These types of people, though opposed to bhakti, cannot domuch harm to us, because we can easily recognise them and avoid

    them. But those who propagate that devotion unto the SupremeLord is the highest path yet behave against the principles ofuddha-bhakti and also instruct others against the principles ofuddha-bhakti can be especially harmful to us. In the name ofbhaktithey instruct us against the actual principles of devotionallife and ultimately lead us onto a path that is totally opposed to

    bhagavad-bhakti. Therefore with great endeavour our preceptorshave defined the intrinsic nature (svarpa) of bhakti and haverepeatedly cautioned us to keep ourselves away from polluted andmixed concepts. We shall deliberate on their instructions insequence. They have compiled numerous literatures to establish

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    the svarpaofbhaktiand, amongst them, Bhakti-rasmta-sindhuis the most beneficial. In defining the general characteristics of

    unalloyed devotion, rla Rpa Gosvm has written there (verse1.1.11):

    anybhilit-nyajna-karmdy anvtam

    nuklyena knu-lana bhaktir uttam

    The cultivation of activities that are meant exclusively for thepleasure of r Ka, or in other words the uninterrupted flow ofservice to r Ka, performed through all endeavours of thebody, mind and speech, and through the expression of variousspiritual sentiments (bhvas), which is not covered byjna(knowledge aimed at impersonal liberation) and karma(reward-seeking activity), and which is devoid of all desires other than the

    aspiration to bring happiness to r Ka, 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 ofbhakti. In this

    verse, what is the meaning of the words uttama-bhakti? Do thewords uttama-bhakti, meaning topmost devotion, also imply

    the existence of adhama-bhakti, inferior devotion? Or can theymean something else? Uttama-bhaktimeans the stage where thedevotional creeper is in its completely pure or uncontaminatedform. For example, uncontaminated water means pure water,meaning that in this water there is no colour, smell or adulter-ation of any kind caused by the addition of another substance.

    Similarly the words uttama-bhaktirefer to devotion that is devoidof any contamination, adulteration, or attachment to materialpossessions and that is performed in an exclusive manner. Theusage of qualifying adjectives in this verse teaches us that weshould not accept any sentiments that are opposed to bhakti. The

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    negation of sentiments that are opposed to bhakti inevitablydirects us towards the pure nature of bhakti itself. Perhaps by

    merely using the word bhakti alone this meaning is indicated,since the word bhaktialready contains within it all these adjec-tives anyway. Then has rla Rpa Gosvm, the crya of theprofound science of devotional mellows (bhakti-rasa), employedthe qualifying adjective uttam (topmost) for no reason? No

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

    water uncontaminated? similarly, in order to describe theattributes ofuttama-bhakti, our preceptors considered it neces-sary to indicate that people mostly practise mira-bhakti, mixeddevotion. In reality, rla Rpa Gosvm is aiming to describe theattributes ofkevala-bhakti, exclusive devotion. Chala-bhakti(pre-tentious devotion), pratibimba-bhakti (a reflection of devotion),chy-bhakti(a shadow of devotion), karma-mira-bhakti(devotionmixed with fruitive action), jna-mira-bhakti(devotion mixed

    with impersonal knowledge) and so on are not uddha-bhakti.They will all be examined in sequence later on.

    What are the intrinsic attributes (svarpa-lakaa) of bhakti?To answer this question it is said that bhakti is anuklyenaknulana, the cultivation of activities that are meant exclu-

    sively for the pleasure of r Ka. In his Durgama-sagamancommentary on Bhakti-rasmta-sindhu, rla Jva Gosvm hasexplained that the word anulanam has two meanings. First, itmeans cultivation through the endeavours to engage and disen-gage ones body, mind and words. Secondly, it means cultivationtowards the object of our affection (prti) through mnas-bhva,

    the sentiments of the heart and mind. Although anulana is oftwo types, the cultivation through mnas-bhva is included

    within cultivation byce, ones activities. Hence, ones activitiesor endeavours (ce) and ones internal sentiments (bhva) aremutually interdependent, and in the end it is the ce that are

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    concluded to be the sole characteristic of cultivation. Only whenthe activities of ones body, mind and words are favourably exe-

    cuted for the pleasure of Ka is it called bhakti. The demonsKasa and iupla were always endeavouring towards Ka with body, mind and words but their endeavours will not beaccepted as bhaktibecause such endeavours were unfavourable toKas pleasure. Unfavourable endeavours cannot be calledbhakti. The word bhaktiis derived from the root verb form bhaj.

    It is said in the Garua Pura(Prva-khaa231.3):bhaj ity ea vai dhtu

    sevy parikrtitatasmt sev budhai prokt

    bhakti sdhana-bhyas

    The verbal root bhajmeans to render service. Therefore thought-ful sdhakasshould engage in the service of r Ka with greatendeavour, for it is only by such service that bhaktiis born.

    According to this verse, loving devotional service to Ka iscalled bhakti. Such service is the intrinsic attribute ofbhakti.

    In the main verse from Bhakti-rasmta-sindhu (1.1.11), theword knulanam has been used. The purport of this is thatSvayam Bhagavn r Ka is the sole, ultimate objective indi-cated by the term kevala-bhakti (exclusive devotion). The wordbhaktiis also used for Nryaa and various other expansions ofKa, but the complete sentiments ofbhakti that can be recip-rocated with Ka cannot be reciprocated with other forms. Thispoint can be analysed in detail on another occasion when thetopic is more suitable for it. For the time being it is necessary to

    understand that the Supreme Lord in His Bhagavn feature is theonly object ofbhakti. Although the supreme absolute truth (para-tattva) is one, it is manifested in three forms; that is, Brahman,Paramtm and Bhagavn. Those who try to perceive theabsolute truth through the cultivation of knowledge (jna)

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    cannot realise anything beyond Brahman. Through such spiritualendeavour 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 ofmaterial qualities does not grant one factual realisation of theabsolute truth. Such spiritualists think that because the names,forms, qualities and activities in the material world are all tem-

    porary and painful, Brahman which exists beyond the contam-ination of matter cannot possess eternal names, form, qualities,pastimes and so on. They argue on the basis of evidence from therutis, which emphasise the absence of material attributes in theSupreme, that the absolute truth is beyond the purview of mindand words, and that it has no ears, limbs or other bodily parts.These arguments have some place, but they can be settled byanalysing the statement of Advaita crya found in the rCaitanya-candrodaya-naka(6.67) written by Kavi Karapra:

    y y rutir jalpati nirvieas svidhatte savieam eva

    vicra-yoge sati hanta tspryo balya savieam eva

    In whatever statements from the rutis where the impersonalaspect of the absolute truth is indicated, in the very same state-ments the personal aspect is also mentioned. By carefullyanalysing all the statements from the rutis as a whole, we can seethat the personal aspect is emphasised more. For example, oneruti says that the absolute truth has no hands, no legs and no

    eyes, but we understand that He does everything, travels every-where and sees everything. The pure understanding of this state-ment is that He doesnt have material hands, legs, eyes and so onas conditioned souls do. His form is transcendental, meaning that

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    it is beyond the twenty-four elements of material nature andpurely spiritual.

    By the cultivation ofjna it will appear that impersonalBrahman is the supreme truth. Here the subtlety is that jnaitself is material, meaning in the material world whatever knowl-edge we acquire or whatever philosophical principle (siddhnta)

    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 aprinciple that is the opposite of gross matter, but by this methodone cannot achieve the factual supreme truth. In his Bhakti-sandarbharla Jva Gosvm has outlined the relative truth thatis attained by those who pursue the path of impersonal knowledgeas follows:

    prathamata rotm hi vivekas tvn eva, yvat jatiriktacin-mtra vastpasthita bhavati. tasmi cin-mtre pi vastniye vie svarpa-bhta-akti-siddh bhagavattdi-rp varttantets te vivektu na kamante. yath rajan-khaini jyotii jyotirmtratve pi ye maalntar bahi ca diva-vimndi-paraspara-

    pthag-bhta-rami-paramu-rp vies t carma-cakua nakamanta ity anvaya tadvat. prvavac ca yadi mahat-kp-

    vieea divya-dit bhavati tad vieopalabdhi ca bhavet na canirviea-cin-mtra-brahmnubhavena tal-lna eva bhavati. (214)

    idam eva(Bhagavad-gt(8.3)) svabhvo dhytmam ucyate ityanena r-gtsktam. svasya uddhasytmano bhvo bhvan tmanyadhiktya vartamnatvd adhytma-abdenocyate ity artha . (216)

    In the beginning the students who are pursuing the path ofjnarequire sufficient discrimination to comprehend the existence ofa transcendent entity (cinmaya-vastu) that is beyond the contami-nation of gross matter. Although the specific attributes ofGodhead established by the potencies inherent within the Lords

    very nature are intrinsically present within that transcendent

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    entity, the adherents of the path ofjnaare unable to perceivethem. For example, the sun is a luminary that dispels the darkness

    of night. Although its luminous quality is easily understood, theinner and outer workings of the sun planet, the difference thatexists between individual particles of light, and the specific dis-tinguishing features of the innumerable atomic particles of lightare all imperceptible to human eyes. Similarly, those who view thetranscendent entity through the eyes of impersonal knowledge areunable to perceive the Lords divine personal attributes. If, as pre-

    viously described, one acquires transcendental vision by the spe-cial mercy of great devotees, one will be able to directly recognisethe Lords personal attributes. Otherwise, by realisation of theimpersonal existential Brahman, one will attain only the state ofmerging into that Brahman. (Anuccheda214)

    This knowledge is stated in Bhagavad-gt(8.3): svabhvo dhytmamucyate the inherent nature of the living entity is known as the

    self. The meanings of the words svabhva and adhytmaare asfollows. Sva refers to the pure self (uddha-tm), and the wordbhva refers to ascertainment. Hence the ascertainment of thepure living entity as a unique individual, eternally related to theSupreme, is known as svabhva. When the self (tm) is made theprincipal subject of focus and thus given the power to act in itsproper function, it is known as adhytma. (Anuccheda216)

    The purport of this is that when spiritual knowledge isacquired through the process of negation (neti-neti), the absolutetruth, which is transcendental to the illusory material potency(my), is realised only partially. The variegated aspect of trans-cendence, which lies much deeper within, is not realised. If one

    who follows this process meets a personalist, self-realised Vaiava

    spiritual master, then only can he be protected from the impedi-ment (anartha) of impersonalism.

    Those who pursue the path ofyoga in the end arrive only atrealisation of the all-pervading Supersoul, Paramtma. Theycannot attain realisation of the Supreme Lord in His ultimate

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    manifestation. Paramtm, vara, personal Viu and so on arethe objects of research in theyogaprocess. In this process we can

    find a few attributes ofbhakti, but it is not unalloyed devotion.Generally, religious principles in this world that pass for the top-most spiritual path are all merelyyoga processes that strive forrealisation of the Paramtm feature. We cannot expect that inthe end all of them will ultimately lead us to the topmost path(bhgavata-dharma), because in the process of meditation there

    are numerous obstacles before one finally realises the absolutetruth. Besides, when after practising eitheryogaor meditation forsome time one imagines that I am Brahman, there is themaximum possibility of falling into the trap of impersonal spiri-tualjna.

    In this process, realisation of the eternal form of Bhagavn andthe variegated characteristics of transcendence is not available.The form that is imagined at the time of meditational worship(upsan) whether it be the gigantic form of the Lord conceivedin the shape of the universe or the four-armed form situated withinthe heart is not eternal. This process is calledparamtma-darana,realisation of the Supersoul. Although this process is superiorto the cultivation of impersonal jna, it is not the perfect and

    all-pleasing process.Aga-yoga, haha-yoga, karma-yogaand allother yoga practices are included within this process. Althoughrja- or adhytma-yogafollows this process to a certain extent, inmost cases it is merely included within the process ofjna. Thephilosophical conclusion is that realisation of the Supersoulcannot be called uddha-bhakti. In this regard it is said in Bhakti-

    sandarbha: antarymitvamaya-my-akti-pracura-cic-chakty -viita paramtmeti after the creation of this universe, theexpansion of the Supreme Lord who enters it as the controller ofmaterial nature and who is situated as the maintainer of the cre-ation is known as Jagadvara, the all-pervading Paramtm. His

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    function is related more to displaying the external potency ratherthan the internal potency. Therefore this aspect of the absolute

    truth is naturally inferior to the supreme and eternal Bhagavnaspect.

    Absolute truth realised exclusively through the process ofbhaktiis called Bhagavn. In Bhakti-sandarbha the characteristics ofBhagavn are described: pari-pra-sarva-akti-viia-bhagavniti the complete absolute truth endowed with all transcendental

    potencies is called Bhagavn. After the creation of the universe,Bhagavn enters it through His partial expansion as Paramtm:as Garbhodakay, He is situated as the Supersoul of the com-plete universe, and as Krodakay, He is situated as theSupersoul in the hearts of the living entities. Again, in direct dis-tinction from the manifested material worlds, Bhagavn appearsas the impersonal Brahman. Hence, Bhagavn is the originalaspect of Godhead and the supreme absolute truth. His intrinsicform (svarpa-vigraha) is transcendental. Complete spiritual blissresides in Him. His potencies are inconceivable and beyond anyreasoning. He cannot be fathomed by any process fabricated bythe knowledge of the infinitesimal living entity (jva). By theinfluence of His inconceivable potency, the entire universe and

    all the living entities residing within it have manifested. Jvasmanifesting from the marginal potency (taastha-akti) ofBhagavn become successful only by following the path of engag-ing exclusively in His loving transcendental service. Then by thepractice of chanting the holy name (nma-bhajana), one canrealise through ones transcendental eyes the unparalleled beauty

    of Bhagavn. The processes ofjna and yoga are incapable ofapproaching Bhagavn. When approached through the cultiva-tion of impersonal knowledge, the Lord appears as the formlessand effulgent impersonal Brahman, and if He is seen through

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    the yogaprocess, He appears as Paramtm invested within thismaterial creation. Bhaktiis supremely pure. It is very painful for

    Bhakti-dev, the personification of bhakti, to see the SupremePersonality in His lesser manifestations. If she sees this anywhere,she cannot tolerate it.

    Out of these three manifestations of the absolute truth, it isonly the manifestation of Bhagavns personal form that is theobject ofbhakti. But even within Bhagavns personal manifesta-

    tion there is one important distinction. Where the internalpotency (svarpa-akti) displays its complete opulence (aivarya),there Bhagavn appears as Vaikuhantha Nryaa, and wherethe internal potency displays its supreme sweetness (mdhurya),there Bhagavn appears as r Ka. Despite being predominantalmost everywhere, aivarya loses its charm in the presence ofmdhurya. In the material world we cannot draw such a compar-ison; no such example is visible anywhere. In the material worldaivarya is more influential than mdhurya, but in the spiritual

    world it is completely the opposite. There mdhurya is superiorand more influential than aivarya. O my dear devotees, all ofyou just deliberate upon aivaryaone time, and then afterwardslovingly bring sentiments ofmdhuryainto your hearts. By doing

    so you will be able to understand this truth. Just as in the mate-rial world when the sun rises and consumes the moonlight,similarly when a taste of the sweetness ofmdhuryaappears in adevotees heart, he no longer finds aivarya to be tasteful. rlaRpa Gosvm has written (Bhakti-rasmta-sindhu (1.2.59)):

    siddhntatas tv abhede pi

    ra-ka-svarpayorasenotkyate ka-

    rpam e rasa-sthiti

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    Although from the existential viewpoint Nryaa and Kaare non-different, Ka is superior due to possessing more rasa.

    Such is the glory ofrasa-tattva. This topic will be made clear laterin this discussion. But for now it is essential to understand thatthe favourable cultivation of activities meant to please rKa (nuklyena anulanam) is the sole intrinsic characteristic(svarpa-lakaa) of bhakti. Thus this confirms the same state-ment made in the verse under discussion from Bhakti-rasmta-

    sindhu (1.1.11).To remain devoid of desires separate from the desire to pleaser Ka (anybhilit) and free from the coverings ofjnaand karma(jna-karmdy anvtam) are the marginal character-istics (taastha-lakaa) ofbhakti. Viu-bhakti pravakymi yaysarvam avpyate in this half verse from Bhakti-sandarbha themarginal characteristics of bhakti are reviewed. Its meaning isthat by the practice of the aforementioned viu-bhaktithe livingentity can attain everything. The desire to attain something iscalled abhilit. From the word abhilitone should not derivethe meaning that the desire to progress in bhakti and to ulti-mately reach its perfectional stage is also to be rejected. Throughmy practice of sdhana-bhakti I will one day attain the elevated

    stage ofbhva it is highly commendable for a devotee to main-tain such a desire, but apart from this desire all other types ofdesire are fit to be rejected. There are two types of separate desire:the desire for sense gratification (bhukti) and the desire for liber-ation (mukti). rla Rpa Gosvm says (Bhakti-rasmta-sindhu(1.2.22)):

    bhukti-mukti-sph yvatpic hdi vartate

    tvad bhakti-sukhasytrakatham abhyudayo bhavet

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    As long as the two witches of the desires for bhukti and muktiremain in a devotees heart, not even a fraction of the pure

    happiness derived from svarpa-siddha-bhakti1

    will arise. Bothbodily and mental enjoyment are considered bhukti. To make anextraneous effort to remain free from disease or to desire palat-able foodstuffs, strength and power, wealth, followers, wife,children, fame and victory, are all considered bhukti. To desire totake ones next birth in abrhmaafamily or in a royal family, to

    attain residence in the heavenly planets or in Brahmaloka or toobtain any other type of happiness in ones next life is also con-sidered bhukti. Practice of the eightfoldyogasystem and to desirethe eight or eighteen varieties of mystic perfections are also cate-gorised as bhukti. The greed for bhuktiforces the living entity tobecome 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 com-pletely aloof from the desire for bhukti. To abandon the desire forbhukti, a conditioned soul need not reject the objects of thesenses by going to reside in the forest. Merely going to reside inthe forest or accepting the dress of a renunciant (sannys) will notfree one from the desire for bhukti. Ifbhaktiresides in a devotees

    heart, then even while living amidst the objects of the senses hewill be able to remain detached from them and will be capable ofabandoning the desire for bhukti. Therefore rla Rpa Gosvmsays (Bhakti-rasmta-sindhu (1.2.2546)):

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    1. All favourable endeavours such as hearing, chanting, remembrance and soon, as well as the manifestation of the spiritual sentiments which occur begin-

    ning from the stage ofbhva, which are completely devoid of all desires sepa-rate from r Ka and which are freed from the coverings ofjnaand karma,are known as svarpa-siddha-bhakti. In other words all endeavours of the body,mind and words that are related to r Ka and that are performed exclusivelyand directly for His pleasure without any intervention are known as svarpa-siddha-bhakti.

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    rucim udvahatas tatrajanasya bhajane hare

    viayeu gariho pirga pryo vilyate

    ansaktasya viaynyathrham upayujata

    nirbandha ka-sambandheyukta vairgyam ucyate

    prpacikatay buddhy

    hari-sambandhi-vastunamumukubhi paritygo

    vairgya phalgu kathyate

    When the living entity develops a taste for ka-bhajana, at thattime his excessive attachment for the objects of the senses startsgradually fading. Then with a spirit of detachment he accepts the

    objects of the senses only according to his needs, knowing thoseobjects to be related to Ka and behaving accordingly. This iscalled yukta-vairgya. The renunciation of those who, desiringliberation from matter, reject the objects of the senses consideringthem to be illusory is calledphalgu, useless. It is not possible foran embodied soul to completely renounce the objects of the

    senses, but changing the enjoying tendency towards them whilemaintaining an understanding of their relation to Ka cannot becalled sense gratification. Form (rpa), taste (rasa), smell (gandha),touch (spara) and sound (abda) are the objects of the senses. Weshould try to perceive the world in such a way that everythingappears related to Ka, meaning that we should see all livingentities as servants and maidservants of Ka. See gardens andrivers as pleasurable sporting places for Ka. See that all typesof eatables are to be used as an offering for His pleasure. In alltypes of aromas, perceive the aroma ofka-prasda. In the same

    way, see that all types of flavours are to be relished by Ka, see

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    that all the elements we touch are related to Ka, and hear onlynarrations describing the activities of Ka or His great devotees.

    When a devotee develops such an outlook, then he will no longersee the objects of the senses as being separate from BhagavnHimself. The tendency to enjoy the happiness obtained fromsense gratification intensifies the desire for bhukti within theheart of a devotee and ultimately deviates him from the path ofbhakti. On the other hand, by accepting all the objects of this

    world as instruments to be employed in Kas service, the desirefor bhuktiis completely eradicated from the heart, thus allowingunalloyed devotion to manifest there.

    As it is imperative to abandon the desire for bhukti, it is equallyimportant to abandon the desire for mukti(liberation). There aresome very deep principles and conceptions regardingmukti. Fivetypes ofmuktiare mentioned in the scriptures:

    slokya-sri-smpya-srpyaikatvam apy uta

    dyamna na ghantivin mat-sevana jan

    rmad-Bhgavatam (3.29.13)

    [r Kapiladeva said:] O my dear mother, despite being offered thefive types of liberation known as slokya, sri, smpya, srpyaand ekatva, my pure devotees do not accept them. They only acceptmy transcendental loving service.

    Through slokya-mukti one attains residence in the abode ofBhagavn. To obtain opulence equal to that of Bhagavn is calledsri-mukti. To attain a position in proximity to Bhagavn iscalled smpya-mukti. To obtain a four-armed form like that ofBhagavn Viu is called srpya-mukti. To attain syujya-mukti(merging) is called ekatva. This syujya-mukti is of two kinds:brahma-syujya and vara-syujya. The cultivation of brahma-

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    jna, impersonal knowledge, leads one to brahma-syujya, merg-ing into the Lords effulgence. Also, by following the method

    prescribed in the scriptures that deal with self-realisation, oneattains brahma-syujya. By properly observing the Ptajali yogasystem, one attains the liberation known as vara-syujya, merg-ing into the Lords form. For devotees both types of syujya-muktiare worthy of rejection. Those who desire to attain syujyaas the perfectional stage may also follow the process ofbhakti, but

    their devotion is temporary and fraudulent. They dont acceptbhakti as an eternal occupation and merely consider it to be ameans to attain Brahman. Their conception is that after attainingBrahman, bhaktidoes not exist. Therefore the bhaktiof a sinceredevotee deteriorates in the association of such spiritualists.Unalloyed devotion never resides in the hearts of those who con-sider syujya-mukti to be the ultimate perfection. Regarding theother types of liberation, rla Rpa Gosvm explains (Bhakti-rasmta-sindhu (1.2.557)):

    atra tyjyatayaivoktmukti paca-vidhpi cet

    slokydis tathpy atrabhakty nti virudhyate

    sukhaivaryottar seyaprema-sevottarety api

    slokydir-dvidh tatrandy sev-ju mat

    kintu premaika-mdhuryajua ekntino harau

    naivg kurvate jtumukti paca-vidhm api

    Although the aforementioned five types of liberation are worthyof rejection by devotees, the four types of slokya, smpya,srpyaand sriare not completely adverse to bhakti. According

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    to the difference in a particular devotees eligibility to receivethem, these four types of liberation assume two forms: sva-

    sukha-aivarya-pradnakr (that which bestows transcendentalhappiness and opulence) andprema-sev-pradnakr(that whichbestows loving transcendental service unto Bhagavn). Those

    who reach the Vaikuha planets through these four types ofliberation obtain the fruit of transcendental happiness andopulence. Servitors of the Lord never accept such liberation under

    any circumstance, and the loving devotees (premi-bhaktas) neveraccept any one of the five varieties of mukti. Therefore withinpure unalloyed devotees the desire for liberation does not exist.Thus to remain free from the desires for liberation and sense grati-fication is anybhilit-nya, being devoid of any desire otherthan that to please r Ka. This is one of the marginal charac-teristics (taastha-lakaa) ofbhakti.

    To remain uncovered by tendencies such as those for jna(the cultivation of knowledge aimed at impersonal liberation) andkarma (fruitive activity) is another marginal characteristic ofbhakti. In the phrasejna-karmdi, the word di, meaning andso forth, refers to the practice of mystic yoga, dry renunciation,the process of enumeration (skhya-yoga), and the occupational

    duties corresponding to ones caste or creed. It has already beenmentioned that the favourable cultivation of activities to pleaser Ka is called bhakti. The living entity is transcendental,Ka is transcendental, and bhakti-vtti the tendency of puredevotion through which the living entity establishes an eternalrelationship with Ka is also transcendental. When the living

    entity is situated in his pure state, only then does the intrinsicattribute (svarpa-lakaa) ofbhaktiact. At that time there is noopportunity for the marginal characteristics of bhakti to act.

    When the living entity is conditioned and situated in the mate-rial world, along with his constitutional identity (svarpa) two

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    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 ofanybhilit-nya, being devoid of any desire other than thedesire to please r Ka. In the transcendental world this typeof 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 adisease called forgetfulness of Ka. Within thejvasufferingfrom the severe miseries caused by this disease arises a desire tobe delivered from the ocean of material nescience. At that time

    within his mind he condemns himself, thinking, Alas! Howunfortunate I am! Having fallen into this insurmountable oceanof material existence, I am being thrown here and there by the

    violent waves of my wicked desires. At different times I am beingattacked by the crocodiles of lust, anger and so forth. I cry help-lessly at my miserable condition but I dont see any hope for mysurvival. What should I do? Do I not have any well-wisher? Isthere any possible way I can be rescued? Alas! What to do? How

    will I be delivered? I dont see any solution to my dilemma. Alas!Alas! I am most unfortunate. In such a distressed state of help-lessness, the living entity becomes exhausted and falls silent.

    Seeing the jva in this condition, the most compassionate rKa then mercifully implants the seed of the creeper of devo-tion (bhakti-lat-bja) within his heart. This seed is known as

    raddh, faith, and it contains within it the undeveloped mani-festation ofbhva, the first sprout of divine love for Bhagavn.Nourished by the water of the cultivation of devotional activitiesheaded by hearing and chanting, that seedling first sprouts, thengrows leaves, and then finally flowers as it assumes the full form

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    of a creeper. When in the end good fortune dawns upon theliving entity, the creeper of devotion bears the fruit ofprema,

    divine love.Now I will explain the gradual development ofbhakti, starting

    from its seed-form ofraddh. It is to be understood clearly thatas soon as the seed of faith is sown in the heart, immediatelyBhakti-dev appears there. Bhaktiat the stage of raddh is verydelicate like a new-born baby girl. From the very time of her

    appearance in a devotees heart she has to be very carefully keptin a healthy condition. Just as a householder protects his verytender baby daughter from sun, cold, harmful creatures, hungerand thirst, similarly the infant-like raddh-dev must be pro-tected from all varieties of inauspiciousness. Otherwise the unde-sirable association of impersonal knowledge, fruitive activity,mysticyoga, attachment to material objects, dry renunciation andso forth will not allow her to gradually blossom into uttama-bhaktiand will instead make her grow into a different form. Inother words, faith will not eventually develop into bhaktibut willmerely assume the form ofanarthas, impediments to pure devo-tion. The danger of disease remains until the tender raddh-devbecomes free from the influence ofanarthasand transforms into

    nih, resolute determination. This occurs from being nurturedby the affectionate mother of the association of genuine devoteesand from taking the medicine ofbhajana. Once she has reachedthe stage ofnih, no anarthawhatsoever can easily harm her.

    If raddh-dev is not properly nurtured with the utmost care,she will be polluted by the germs, termites, mosquitoes and

    unhealthy environment ofjna-yoga(the cultivation of knowl-edge), vairgya (dry renunciation), skhya-yoga (the process ofenumeration) and so forth. In the conditioned stage, the pursuitof knowledge, renunciation and so on are unavoidable for theliving entity, but if knowledge is of a particular variety that is

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    unfavourable to devotion, it can ruin bhakti. Hence, according torla Jva Gosvm the word jnahere refers to the pursuit of

    impersonal Brahman.Jnais of two types: spiritual knowledgethat is directed towards obtaining mukti, and bhagavat-tattva-

    jna, which arises simultaneously along with bhaktiwithinthe heart of the living entity. The first type ofjna is directlyopposed to bhaktiand it is essential to stay far away from it. Somepeople say that bhakti arises only after the cultivation of such

    spiritual knowledge, but this statement is completely erroneous.Bhaktiactually dries up by the cultivation of such knowledge. Onthe other hand, knowledge concerning the mutual relationship(sambandha) between the Supreme Lord, the living entity and theillusory energy, which arises within the heart of the living entitythrough the faithful cultivation of devotional activities, is helpfulfor bhakti. This knowledge is called ahaituka-jna, knowledgethat is devoid of ulterior motive. Sta Gosvm says in rmad-Bhgavatam (1.2.7):

    vsudeve bhagavatibhakti-yoga prayojita

    janayaty u vairgyajna ca yad ahaitukam

    Bhakti-yogathat is performed for the satisfaction of the SupremeLord Vsudeva brings about detachment from all things unrelatedto Him and gives rise to pure knowledge that is free from anymotive for liberation and directed exclusively towards the attain-ment of Him.

    Now, by carefully reviewing all the previous statements, we

    can understand that to remain uncovered byjna, karmaand soforth which means accepting them as subservient entities andto engage in the favourable cultivation of activities meant toplease r Ka that are devoid of any other desire, is called

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    uttama-bhakti. Bhakti is the only means by which the livingentity can obtain transcendental bliss. Besides bhakti, all other

    methods are external. With the assistance of bhakti, sometimesfruitive activity (karma) is identified as ropa-siddha-bhakti,endeavours that are indirectly attributed with the quality ofdevotion, and sometimes the cultivation of impersonal knowledge(jna) is identified as saga-siddha-bhakti, endeavours associated

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

    never be accepted as svarpa-siddha-bhakti, devotion in its con-stitutionally perfected stage.Svarpa-siddha-bhakti is kaitava-nya, free from any deceit

    and full of unalloyed bliss by nature, meaning that it is devoid ofany desire for heavenly enjoyment or the attainment of libera-tion. But in ropa-siddha-bhaktithe 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 Vaiavas, by your constitutional nature youare attracted to svarpa-siddha-bhaktiand have no taste for ropa-siddha-bhaktior saga-siddha-bhakti. Although these two types ofdevotion are not actually bhakti by their constitution, somepeople refer to these two types of activities as bhakti. In fact they

    are not bhakti, but bhakti-bhsa, the semblance of real devotion.If by some good fortune through the practice of bhakti-bhsaone develops faith in the true nature of bhakti, then only cansuch practice transform into unalloyed devotion. But this doesnot happen easily, because by the practice ofbhakti-bhsathereexists every possibility of remaining bereft of unalloyed devotion.

    Therefore, in all the scriptures, the instruction is to followsvarpa-siddha-bhakti.

    In this short article, the intrinsic nature of unalloyed devotionhas been explained. Having carefully reviewed all the instructions

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    of our predecessor cryas, in summary form we are presentingtheir heartfelt sentiments in the following verse:

    pra-cid-tmake kejvasyu-cid-tmana

    updhi-rahit cebhakti svbhvik mat

    r Ka is the complete, all-pervading consciousness who alwayspossesses all potencies, and the jvais the infinitesimal conscious

    entity who is likened to a single particle of light situated within aray of the unlimited spiritual sun. The natural and unadulteratedendeavour of the infinitesimal conscious entity towards the com-plete consciousness is called bhakti. The living entitys persistencetowards anybhila(acting to fulfil desires other than the desireto please r Ka),jna(the cultivation of knowledge aimed at

    impersonal liberation) and karma (fruitive activity) is calledacquiring material designation. We should understand that thenatural inherent endeavour of thejvacan only mean the favour-able cultivation of activities to please r Ka.

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    Chapter Two

    An Analysis of theSemblance of Bhakti

    yad bhaktybhsa-leo pi

    dadti phalam uttamamtam nanda-nidhi ka-caitanya samupsmahe

    We worship r Ka Caitanya, who is an ocean of transcendentalbliss. Even a faint trace of devotion unto Him yields the highestresult.

    My dear devotees, in the previous chapter we discussed theintrinsic nature (svarpa) and extrinsic characteristics (taastha-lakaa) ofbhakti. In this chapter we will discuss bhakti-bhsa,the semblance of devotion. We have already discussed a littleabout bhakti-bhsa while reviewing the taastha-lakaa of

    bhakti, and indeed, bhakti-bhsais actually included within thecategory of the taastha-lakaaofbhakti. But since it is not reallysuitable for the semblance of devotion to be thoroughly analysedin a section where both the intrinsic nature and extrinsiccharacteristics ofbhaktiare being described, it has become neces-sary to write a separate chapter on the topic ofbhakti-bhsa. Wehope that this article will serve to further clarify the subjectmatter of the previous chapter.

    It has already been stated that the natural and unadulteratedendeavour of the infinitesimal consciousness, the jva, towardsthe complete consciousness, Ka, is called bhakti. Jvas are

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    situated in two stages, the liberated stage and the conditionedstage. In the liberated stage the living entity is free from all

    varieties of material relationships and is situated in his pure, con-stitutional position. In such a stage thejvaremains free from anymaterial designation and hence within him there is no opportu-nity for the marginal characteristics of bhakti to exist. In theconditioned stage thejvaforgets his constitutional identity as hisspiritual intelligence is deluded by the coverings of the subtle and

    gross bodies. In this stage the jva acquires various materialdesignations. When a mirror is free from dust, it gives a clearreflection of any object, but when it is covered with dust, it doesnot give a clear reflection. In such a condition we can say that themirror has acquired a designation. When something covers thenature (svabhva) of an object, then that covering is called theobjects designation. Material nature covers the pure constitu-tional nature of the jva, and that covering is the jvasdesigna-tion. It is said in rmad-Bhgavatam (11.2.37):

    bhaya dvitybhiniveata sydid apetasya viparyayo smti

    tan-myayto budha bhajet tabhaktyaikayea guru-devattm

    The jvas innate tendency of unalloyed devotion towards thecomplete consciousness, Bhagavn r Ka, is his eternal occu-pational duty (nitya-dharma). When the same jva becomesopposed to Bhagavn, then he is gripped by fear and his intelli-gence is lost. My is the external potency of Bhagavn (apara-akti). Considering the existence of this material world, which

    has manifested from the external potency, to be an independentelement from Bhagavn, the unfortunate living entity falls intomaterial existence. Intelligent people, accepting the shelter of thelotus feet of a bona fide spiritual master, engage themselves in theexclusive bhajanaof the Supreme Lord, r Hari.

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    From the verse on the previous page we can conclude that theliving entitys absorption in the material energy (mybhinivea)

    imposes a false designation upon him. In such an adulteratedstage, the devotion of the living entity easily deteriorates andappears as bhakti-bhsa. Those who desire nothing other thanentrance into unalloyed devotion should completely cross overbhakti-bhsa and take shelter of kevala-bhakti, exclusive anduninterrupted devotion. For this reason we are reviewing the

    topic ofbhakti-bhsa in great detail. This in-depth analysis ofthe semblance of devotion is extremely confidential; only inti-mate devotees are qualified to hear it. This is because those whoconsider bhakti-bhsa to be bhakti will never be pleased uponreading this book until they become truly fortunate. I am feelingimmense pleasure in presenting this topic before the intimatedevotees.

    rla Rpa Gosvm has not given a separate analysis ofbhakti-bhsa in Bhakti-rasmta-sindhu. Within the first half of the

    verse anybhilit-nya jna-karmdy-anvtam, he hasgiven a complete yet hidden explanation ofbhakti-bhsa. Whilediscussing the topic ofrati-bhsa, the semblance of ecstatic spir-itual emotion, in his review of the principle of rati, rla Rpa

    Gosvm has nicely explained bhakti-bhsa. I am presenting thisdeliberation on the semblance of devotion upon the basis of rlaRpa Gosvms conception.

    Bhakti-bhsaexists prior to the stage ofuddha-bhakti. Frombhakti-bhsa, the stages of unalloyed devotion and ratiwithinunalloyed devotion appear in sequence. rla Rpa Gosvm

    says (Bhakti-rasmta-sindhu (1.3.45)): pratibimbas tath chyratybhso dvidh mata there are two types ofbhakti-bhsa:

    pratibimba-bhakti-bhsa and chy-bhakti-bhsa. The differ-ence between the two is that pratibimbaremains apart from theoriginal object and appears as another separate entity, while chy

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    is completely dependent on the original object and from a posi-tion of proximity to it appears as a partial manifestation of the

    original object. When a tree is reflected in water, the tree that isvisible in the water is called thepratibimba, or reflection, of theoriginal tree. The reflection is never in touch with the originalobject. The existence of the reflection is due solely to the exis-tence of the original object; still, the reflection is accepted as aseparate entity. The form that appears because of the trees block-

    age of the path of light and that resembles the form of the treeitself is called the chy, or shadow. The existence of the chyisentirely dependent upon the original object. rla Jva Gosvmsays tasmn nirupdhitvam eva rater mukhya-svarpatvasopdhitvam bhsatva tattva-gau y vtty pravartamnatvamiti, which means that when bhaktiis unadulterated, it is svarpa-bhakti, devotion in its intrinsic state, but when bhaktiis adulter-ated, then it is called bhakti-bhsa. Bhakti-bhsa is manifestedby thegaua-vtti, the secondary inclination of the living entity.The living entitys intrinsic inclination is called the mukhya-vtti,and the inclination that is obstructed or covered is called the

    gaua-vtti. Pratibimba-bhakti-bhsaand chy-bhakti-bhsaareboth categorised as gaua-vtti, or secondary tendencies. When

    bhakti reaches its pure form, it is completely free from thetendencies ofpratibimba(reflection) and chy(shadow). At thattime only the original object itself, pure spontaneous devotion, ismanifest.

    Pratibimba-bhakti-bhsa

    The semblance of devotion known as pratibimba-bhakti-bhsacan be divided into three categories: (1) nirviea-jnvta-bhakti-bhsa, (2) bahirmukha-karmvta-bhakti-bhsaand (3) viparta-vastu-bhakti-buddhi-janita-bhakti-bhsa.(1) In nirviea-jnvta-bhakti-bhsa, bhakti remains hidden

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    by a covering of impersonal knowledge (nirviea-jna). At thattime a curtain of impersonal knowledge exists between the sdhaka

    and svarpa-siddha-bhakti,2

    making direct realisation ofbhaktiinits inherent form impossible.

    The conception of impersonal knowledge is that within trans-cendental reality (cit-tattva), names, forms, qualities, pastimesand other attributes do not exist. According to this philosophy,these attributes exist only in material objects; when the jva

    becomes liberated from material existence, he merges into undif-ferentiated Brahman. Wherever such impersonal knowledgeexists, unalloyed devotion cannot manifest there. Knulana,the cultivation of devotion unto r Ka, is called uddha-bhakti. But the activities ofbhaktiare not possible in impersonalliberation because neither Ka, His servant the living entity,nor devotional endeavours are present. If someone believes that

    when the perfectional stage of liberation is achieved bhakti nolonger exists due to the destruction of the mind, body and falseego, but simultaneously they continue to follow the process ofbhaktito achieve such perfection, then how can their devotion toKa be called eternal and free from deceit? Such a person triesto please Ka for the time being and in the end attempts to

    extinguish Kas existence. In precisely the same way, thedemon Vksura pleased Lord iva with his worship, and afterobtaining a boon from iva that he could kill anyone by merelyplacing his hand on their head, he tried to kill iva himself. Thedevotion of such a person is deceitful and temporary due to hisignorance of the intrinsic nature of eternally perfected devotion

    (nitya-siddha-bhakti). In Bhakti-rasmta-sindhu (1.3.44, 46) rlaRpa Gosvm has described the attributes of such deceitfulbhakti:

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    2. Refer to the footnote on p. 13 for a definition of this term.

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    kintu bla-camatkra-kr tac-cihna-vkay

    abhijena subodho ya

    ratybhsa prakrtita

    arambha-nirvhrati-lakaa-lakita

    bhogpavarga-saukhya-vyajaka pratibimbaka

    By observing the symptoms of shedding tears and trembling inpersons who desire material enjoyment and liberation, it mayseem that they have developed ka-rati, ecstatic emotion basedon excessive attachment for Ka. But only foolish people, whoare easily influenced by a show of external symptoms, will considersuch so-called ratigenuine. Those who are knowledgeable knowit to be rati-bhsa. Such a persons trembling and shedding of

    tears are due to two reasons. The first reason is that they have ahankering for impersonal liberation and by remembering Ka,

    who alone can award such mukti, they feel great pleasure. Thispleasure is the cause of their shedding tears and trembling; it isnot due to spontaneous love for Ka. The second reason fortheir shedding tears and trembling is the happiness derived from

    thinking that simply by the performance of such bhakti-bhsatheir inner desires for material enjoyment will be easily fulfilled.

    vras-nivs kacid ayavyharan hare caritam

    yati-gohym utpulakasicati gaa-dvay-masrai

    Once, in the city of Vras, a renunciant was chanting thenames of Hari in an assembly of sannyss and eventually hebegan trembling and tears started flowing from his eyes. Whilechanting the holy name he was thinking, Aha! By such a simpleprocess I will attain impersonal liberation. rla Rpa Gosvm

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    describes the cause of such a condition (Bhakti-rasmta-sindhu(1.3.478)):

    daivt sad-bhakta-sagenakrtandy-anusrim

    prya prasanna-manasbhogo mokdi-rgim

    kecid dhdi bhvendopratibimba udacati

    tad-bhakta-hn-nabha -sthasya

    tat-sasarga-prabhvata

    Exhibiting such trembling and shedding of tears is not easy for animpersonalist because knowledge and renunciation make theheart hard and push away all the symptoms ofbhakti, which is

    very tender by nature. Even though in the process of hearing(ravaa) and chanting (krtana) conducted by the impersonaliststhe disease of the desires for sense gratification and liberationexists, they still feel a little pleasure in their hearts from theirperformance of ravaa and krtana. If at such a time by somegood fortune they obtain the association of a pure devotee ofBhagavn, then by the effect of that association the bhva thathas arisen like the moon in the sky of the hearts of pure devotees

    is reflected even in their hearts, which are contaminated by theimpersonal conception. Such an occurrence can sometimes causea little ecstasy and shedding of tears. But when again they lackthe association of such a devotee, they deride the tears and trem-bling of their own disciples as fraud or cheating. Hence, bhaktican never appear in the heart covered by impersonal knowledge,

    but sometimes there is the appearance ofbhakti-bhsa.(2) In bahirmukha-karmvta-bhakti-bhsaa blockage comprisedof an external covering of fruitive activity (karma) is produced bythe secondary tendency (gaua-vtti) ofbhakti. It is as if a curtainof fruitive activity is present between the relisher, the living

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    entity, and that which is to be relished, bhakti. This curtaincovers the intrinsic nature ofbhakti. Pursuing the path of mystic

    yoga and strictly adhering to the occupational duties corres-ponding to ones caste and stage of life (varrama-dharma) areboth classified as karma. Karma is of two types: nitya(activitiesperformed regularly) and naimittika (activities performed occa-sionally). All actions that result in piety are considered karma,fruitive activity. A detailed explanation of karma here would

    greatly enlarge this presentation. Those who specifically want tounderstand the concept ofkarmamay read the initial pages of mybookr Caitanya-ikmta.

    The process ofkarmadelineated in the books of the smrta-brhmaas is all superficial activity. Activities such as sandhya-vandana, prayers to be recited daily at dusk, that are suitable forthe proper execution of ones varrama duties and that arementioned in the books of the smrtas are called nitya-karma,daily routine activities. The smrtasconsider the performance ofthese daily activities to be bhakti. Yet an in-depth review of theseactivities will reveal that they are superficial. The symptoms ofbhakti that are visible in them are due merely to pratibimba-bhakti-bhsa and not real bhakti. This is because the desired

    fruit of these activities is either the attainment of impersonalliberation or the pleasures of this world or the heavenly worlds.Some people consider the limbs of bhakti such as hearing andchanting to be karmaand the hearing and chanting of the karma-

    yoga process to be bhakti. These misconceptions are caused bytheir ignorance of the proper philosophical conception. Although

    externally there appear to be many similarities between theprocesses ofkarma-yogaand sdhana-bhakti, there exists a funda-mental difference between the two. Whatever action is performedto attain mundane happiness in this world or in the heavenly

    worlds is called karma. This happiness is classified as either sense

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    gratification or relief from suffering in the form of impersonalliberation.

    On the other hand, bhakti is the action performed withabsorption in those sentiments which only help to increase ournatural inborn inclination for love of Ka and where the per-former has no other desire whatsoever. Despite accruing someother fruits by the performance of such activity, the performerconsiders those fruits to be very insignificant. Those acts which

    nourish unalloyed devotion are also considered bhakti becausebhaktialone is the mother ofbhakti; the processes ofjnaandkarmacan never be capable of producingbhakti. My dear inti-mate devotees, you cannot satisfy the people engaged in grossactivities by presenting before them this subtle differencebetween karma-yoga and bhakti. Only when their faith in theprocesses ofkarma and jnadwindles by the accumulation ofheaps of pious activities and by the effect of association with puredevotees of Bhagavn will the seedling of undeveloped bhaktiappear in their hearts in the form of faith. Unless in possession ofsuch faith, no one can understand the subtle difference betweenkarma-yogaand bhakti.

    We should understand that if someone thinks that bhakti is

    simply another form ofkarma, then he wont be able to relish thetranscendental sentiments of unalloyed devotion in his heart. Thedifference between bitter and sweet can be distinguished only bytasting them, not by reasoning. After actually tasting them, itbecomes much easier to consider and then determine which ofthem is superior. Those inclined towards karma-yogasometimes

    dance, tremble and shed tears while chanting the holy name,but all of this is a mere reflection ofbhakti, not uddha-bhakti. Itis the result of their previous good fortune of having associated

    with devotees, as described in the verses quoted previously [onp. 29] such as daivt sad-bhakta-sagena... . Their trembling and

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    shedding of tears are just symptoms produced by sensual pleasureand are considered mere reflections (pratibimba) only. At such

    times they are either immersed in thoughts of heavenly pleasureor absorbed in an imaginary ocean of the pleasure derived fromliberation. This ispratibimba-bhakti-bhsa.(3) In present times we can easily point out viparta-vastu-bhakti-buddhi-janita-bhakti-bhsa, which is produced by the visualisa-tion of bhakti in activities that are actually opposed to bhakti

    and which is prevalent in the pacopsan and in the vara-praidhna, concentration upon the Supersoul within the yogaprocess. Those known aspacopsanconsider that there are f ivesampradyas: aiva (worshippers of iva), kta (worshippers ofDurg), Gnapatya (worshippers of Gaea), Saura (worshippersof Srya) and Vaiava (worshippers of Viu). All five are fol-lowers of impersonalism. The Vaiava line mentioned here isnot the Vaiava line that follows the genuine principle ofbhakti.The four genuine Vaiava sampradyasare not included withinthe Vaiava pacopsan-sampradya mentioned here. rRmnujcrya, r Madhvcrya, r Viusvm and rNimbditya are the four cryasof the four bona fide sampradyasof unalloyed devotion that are described in the verse r-brahma-

    rudra-sanak catvra sampradyina . To indicate these foursampradyas, it is said in the scriptures sampradya-vihn yemantrs te niphal mat , which means mantras not acceptedfrom the four bona fide sampradyasyield no results.

    Vaiavas who belong to the pacopsansection are basicallyimpersonalists, not pure devotees. All the pacopsakas believe

    that the mrtis of their five worshipful deities are ultimatelyimaginary. In other words they believe that Brahman has no formand that these forms are conceived only as a convenience for wor-ship while still in the bodily conception of life. According to theirconcept, when ones worship becomes perfect he merges into

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    impersonal Brahman and the devotion he offered to those imagi-nary mrtiswhom he considers to be the Supreme is not eternal.

    This activity is simplyjnvta-bhakti-bhsa, devotion that iscovered by impersonal knowledge. One cannot attain unalloyeddevotion as long as he believes such semblance of devotion to bereal bhakti. If symptoms of bhakti such as trembling and theprofuse shedding of tears are detected in the performers of thistype of bhakti-bhsa, they should be taken only as symptoms

    produced by sensual pleasure and a mere reflection (pratibimba)of the genuine symptoms. Just as thepacopsakas display a semblance of devotion

    towards their imaginary deities of demigods, similarlyyogsalsodisplay trembling and shedding of tears towards their imagi-nary deity of the Supersoul. These are all examples ofpratibimba-bhakti-bhsa. The concept that pratibimba-bhakti-bhsawillgradually develop and ultimately transform into unalloyed devo-tion is totally false because by rejecting impersonal meditationand the benefits sought from fruitive activities the existence ofthis semblance of devotion totally vanishes. There remains nopossibility of those practisingpratibimba-bhakti-bhsa actuallybeing benefited unless they completely purify their consciousness

    from its very root. Impersonalists such as the four Kumras andthe topmostjnukadeva Gosvm could only begin new andmore exalted lives when they completely renounced their previ-ous faiths and accepted the path of bhakti. By the strength oftheir new, exalted lives they achieved the status of our cryas.Regardingpratibimba-bhakti-bhsa, rla Rpa Gosvm says

    (Bhakti-rasmta-sindhu (1.3.423)):vimuktkhila tarair y

    muktair api vimgyatey kentigopyu

    bhajadbhyo pi na dyate

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    s bhukti-mukti-kmatvcchuddh bhaktim akurvatm

    hdaye sambhavaty e

    katha bhgavat rati

    How is it possible for the rare bhagavad-rati, ecstatic emotion forBhagavn that appears in the stage of bhva, to appear in thehearts of those desiring material sense gratification and imper-sonal liberation when such ratiis being eagerly sought after by lib-erated souls who have completely renounced all varieties of mate-

    rial desires and is not easily granted by r Ka to those engagedin His exclusive bhajana?

    It is imperative to mention here that those who consider thepleasure derived from illicit association with women and takingintoxication to be love of God are themselves polluted and maypollute others also.

    Chy-bhakti-bhsa

    It is very important for a sdhaka to understand chy-bhakti-bhsa. Unlike pratibimba-bhakti-bhsa, chy-bhakti-bhsa isnot crooked and shrewd; it has simplicity and virtue. rla RpaGosvm has written as follows regarding chy-bhakti-bhsa

    (Bhakti-rasmta-sindhu (1.3.4953)):kudra kauthalamay

    cacal dukha-hrirate chy bhavet kicit

    tat-sdyvalambin

    hari-priya-kriy-kla-

    dea-ptrdi-sagamtapy nuagikde

    kvacid ajev apkyate

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    kintu bhgya vin nsaubhvc chypy udacati

    yad abhyudayata

    kema

    tatra syd uttarottaram

    hari-priya-janasyaivaprasda-bhara-lbhata

    bhvbhso pi sahasbhvatvam upagacchati

    tasminn evpardhena

    bhvbhso py anuttamakramea kayam pnoti

    khastha-pra-a yath

    There are a few similarities between chy-bhakti-bhsa anduddha-bhakti, but by nature the practitioner of chy-bhakti-bhsa feels some slight curiosity concerning what fruit will be

    attained by following this process, his mind is restless and someof his material distress is eradicated. Chy-bhakti-bhsa issometimes visible even within a person bereft of spiritual knowl-edge, just by the influence of their having come into contact withthe times, places and devotees that are related to Bhagavn.

    Whether one be a follower ofpacopsanaor of a bona fide dis-

    ciplic succession, one cannot attain the stage of chy-bhakti-bhsawithout some special good fortune having arisen withinhim, because upon the shadow of bhva arising just once in

    whatever minute degree it may be it will certainly grow andresult in progressive benefit for the sdhaka. Upon obtaining themercy of a pure Vaiava, bhva-bhsacan suddenly progress up

    to the stage of bhva. But on the other hand, if one commitsoffences at the feet of pure Vaiavas, even the topmost semblanceof bhva gradually deteriorates, just like the gradual waning ofthe moon in ka-paka, the dark fortnight of the lunar month.

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    Chy-bhakti-bhsa is of two types: (1) svarpa-jnbhva-janita-bhakti-bhsa, the semblance of devotion that appears

    in the absence of knowledge of ones inherent identity, and(2) bhakti-uddpaka-vastu-akti-janita-bhakti-bhsa, the semblanceof devotion in which the stimulation for bhakti is caused by theinfluence of having come into contact with objects such as time,place and circumstance that are related to Bhagavn.(1) The intrinsic knowledge (svarpa-jna) concerning the

    sdhaka(the practitioner), sdhana(the practice) and sdhya(theobject of achievement) is non-different from the inherent natureof uddha-bhakti. When such svarpa-jna has not yet arisen

    within asdhakabut the desire to cross over the ocean of mate-rial existence has come within him, then whatever symptoms ofbhaktivisible in him in that condition are merelybhakti-bhsa.This semblance of devotion transforms into uddha-bhaktiwhenone obtains this intrinsic knowledge. Even for Vaiavas who areduly initiated into the genuine sampradya, the illumination ofones eternal identity arising from the dk-mantra that theyreceived from their dk-guruwill not appear until they are for-tunate enough to receive instruction on this intrinsic knowledge.Due to ignorance of this intrinsic knowledge of the bhakti-yoga

    process, svarpa-siddha-bhakti remains covered and hence onlythe semblance of devotion is visible.

    The devotion ofpacopsakas who remain aloof from theteachings of impersonalism and perform the worship of theirfavourite deity by considering him or her to be a direct expansionof Bhagavn and the supreme goal is also chy-bhakti-bhsa.

    Still, there is a great deal of difference between pacopsakaVaiavas and smpradyikaVaiavas. The resolute faith ofsmpradyikaVaiavas in the personal aspect of Bhagavn ismuch stronger than that ofpacopsakaVaiavas. By receivingproper instruction on philosophical principles, a smpradyika

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    Vaiava remains hopeful of reaching a very exalted stage of pureVaiavism, but apacopsakacannot be as hopeful of achieving

    such an exalted stage of Vaiavism by receiving instruction onphilosophical principles according to their own custom.

    The accessibility of association of pure devotees for smpradyikaVaiavas is much better than it is for pacopsakas. If by somefortune the pacopsakasobtain the association of devotees andsimultaneously keep themselves aloof from the association of

    impersonalists, they can then be refined by the smpradyikasystem and can begin pursuing the path of unalloyed devotion.Two scriptural evidences mentioned in Bhakti-sandarbha arebeing quoted here. In the Skanda Pura it is confirmed thatsmpradyikaVaiavas achieve their desired result even by thepractice ofchy-bhakti-bhsa. r Mahdeva says (Hari-bhakti-vilsa(11.200)):

    dk-mtrea kasyanar moka labhanti vai

    ki punar ye sad bhaktypjayanty acyuta nar

    Just by receiving initiation into the ka-mantraone can obtainliberation, so what can be said about what one can achieve by

    performing devotion unto the Supreme Lord?

    Regardingpacopsakaswho, remaining free frompratibimba-bhakti-bhsa, have developed chy-bhakti-bhsa, thedi-varhaPura(211.85) says:

    janmntara-sahasreusamrdhya vadhvajam

    vaiavatva labhet kacitsarva-ppa-kaye sati

    If one worships Gaea for thousands of births and becomes freefrom all sins, then it is possible to come to the platform of

    Vaiavism.

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    The scriptural conclusion is that aktas, worshippers of thegoddess Durg, are gradually elevated to bhaktiby first becoming

    worshippers of the sun-god, then worshippers of Gaea, then worshippers of iva, thenpacopsakaVaiavas, and finallysmpradyikaVaiavas. By the careful analysis of the words ofthe scriptures it is understood that by the influence of association

    with pure devotees, chy-bhakti-bhsa transforms into puredevotion.

    (2) In the scriptures there are many examples ofbhakti-uddpaka-vastu-akti-janita-bhakti-bhsa. The tulas plant, mah-prasda,vaiava-prasda, the days of devotional observance such asEkda, the deity of Bhagavn, the holydhmas, the Gag, thefootdust of Vaiavas and so on are various objects that act asbhakti-uddpaka, stimuli to devotion. The living entity receivesimmense benefit even by coming in contact with these objectsunknowingly. Sometimes benefit is accrued even when the inno-centjvaunknowingly commits an offence to them. Coming intocontact with these objects in this way is also bhakti-bhsa.Devotees will not be astonished upon witnessing such remarkableresults of bhakti-bhsa; all such results are due solely to theimmense power of uddha-bhakti. If the processes ofjnaand

    yoga are not executed purely and if they are not supported bybhakti-bhsa, then they are incapable of granting any result.On the other hand, Bhakti-dev is completely independent;regardless of the motives of those who take shelter of her, she ful-fils their innermost desires. Although all these results are visiblein the semblance of devotion, it is not the prescribed conduct.

    The execution of unalloyed devotion is our only duty. Those whodesire absolute success should not under any circumstance givea place to pratibimba-bhakti-bhsa within their hearts. By thestrength of bhajana performed under the guidance of pure

    Vaiavas, they should cross beyond chy-bhakti-bhsa and

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    prabhu bole o be jakhana yath jyase mata kath kahi tathya miya

    viha paaye jabe advaitera sagebhakti-yoge nce gya ta kari dante

    anya sampradye giy jakhana smbhyanhi mne bhakti jhi mraye sadya

    bhakti-sthne uhra haila apardhaeteke uhra haila daraana-bdha

    [rman Mahprabhu said:] I can never bestow mercy uponMukunda because sometimes he displays his humility by takingstraw between his teeth and at other times he attacks Me; in other

    words, he keeps one of his hands at My feet (displaying humility)and the other at My neck (attacking Me). According to his ownconvenience, sometimes he behaves as My follower and at othertimes he criticises Me. Hence, I cannot reward him. Wherever he

    goes, seeking his own benefit he represents himself accordinglyand mixes with people. Sometimes he supports the doctrine ofmyvda by reciting from the book Yoga-vih, which isendowed with advaitaphilosophy, and at other times he shows hisfaith by abandoning the impersonal concept and cultivatingka-bhaktiby becoming meek and humble, and by dancing andperformingkrtana. When he enters the sect of the impersonalists,

    he rejects the eternality ofbhaktiand condemns the devotees withthe weapon of argument and logic. In this way he has committedan offence at the feet of Bhakti-dev. Therefore I cannot give himMydarana.

    Mukunda Datta is an eternal associate of the Lord, so whateverMahprabhu said to him in this regard is only a pastime. But

    Mahprabhus objectives are very grave, so there must be anextremely confidential reason for His statements here. His confi-dential instruction is that we cannot please Ka just by accept-ing initiation and executing the various limbs of bhakti. Onlythose who have unwavering faith in exclusive devotion can satisfy

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    Him. Those who have developed such faith accept the path ofunalloyed devotion with great determination. They do not visit

    places where doctrines that are unrelated to uddha-bhakti arediscussed. They go to places where the topic of pure devotion isbeing discussed and they listen with great interest. Simplicity,determination and exclusive desire for bhakti are the naturalcharacteristics of such unalloyed devotees. They never approve ofstatements or activities that are opposed to the principles ofbhakti

    merely to gain popularity; pure devotees always remain indifferentto such things.These days most people dont try to avoid the above-mentioned

    offences. Just from seeing the devotees or hearing narrations ofthe Lords activities, they display symptoms of apparent spiritualecstasy such as trembling and the shedding of tears and theysupport spiritual philosophy in assemblies, but afterwards theyare again seen becoming mad after sense gratification. Therefore,dear readers, what can be said about the so-called firm adherence(nih) of those who display these bogus sentiments? We under-stand that just to earn fame they display these symptoms beforethe devotees. Out of greed to acquire fame or other material bene-fits, they display varieties of this sort of conduct. It is a matter of

    great sorrow that these people not only commit an offence at thefeet of Bhakti-dev by propagating deceitful philosophies in thename ofbhakti, but also completely ruin the spiritual lives of theliving entities of this world.

    Dear readers, we should remain very careful not to evercommit any offence at the feet of Bhakti-dev. First of all, we

    must vow to perform bhaktiwhile remaining indifferent to all else.We must never do anything or speak anything that is contraryto bhakti just to gain popularity or collect followers. We mustremain simple and straightforward in our actions. There shouldntbe any difference between our words and our actions. We must

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    never try to gain the favour of those who are indifferent to bhaktiby displaying to them artificial symptoms of advanced devotion.

    We will always remain chaste to the principles of unalloyeddevotion and will never support any other doctrine. Our externalconduct and the feelings within our hearts should be one and thesame.

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    Chapter Three

    An Analysis of theNatural Attributes of Bhakti

    uddha-bhakti-svabhvasya

    prabhvn yat-padraytsadaiva labhate jvasta caitanyam aha bhaje

    I worship r Caitanya Mahprabhu. By taking shelter of His feet,the living entity forever obtains the potency issuing from the verynature of unalloyed devotion.

    uddha-bhaktimanifests along with six symptoms: (1) kleaghnit brings immediate relief from all kinds of material distress;(2) ubhad it brings all auspiciousness; (3) moka-laghutktliberation becomes insignificant before it; (4) sudurlabh it israrely achieved; (5) sndrnanda-vietm it grants intense tran-scendental pleasure; and (6) kkara it is the only means to

    attract r Ka. In the stage ofsdhana-bhaktionly the first twosymptoms appear, in the stage ofbhvathe first four symptomsappear and in the stage ofpremaall six symptoms appear. Thesesix symptoms will now be systematically discussed.(1) Kleaghn Bhakti-dev completely removes all the distress(klea) of those who take shelter of unalloyed devotion. Kleais of

    three types: sin (ppa), sins in their seed form (ppa-bja) andignorance (avidy). Due to the sins committed by the jva ininnumerable lifetimes or the sins that he may commit in his pres-ent or future lives, he has to suffer various types of distress. The

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    prominent sins have been analysed in the fifth wave of the secondshower of my book r Caitanya-ikmta. These sins can be

    further divided into two categories:prrabdhaand aprrabdha.Prrabdhasins are those for which the living entity must sufferthe reactions in his present life span. The sins whose reactions

    will be suffered in ones next life are called aprrabdha. The sinscommitted by the living entity in innumerable lifetimes combinetogether as aprrabdha sins and in his next birth fructify as

    prrabdhasins. Hence, within the jurisdiction of eternal law, thejvais bound to suffer the reactions of the sins he has committedin his innumerable lifetimes. Birth in abrhmaafamily, a Muslimfamily, a wealthy family or a poor family, or having beautiful per-sonal features or being ugly are all the results ofprrabdha-karma.Birth in an untouchable (yavana) family is due toprrabdhasins.Unalloyed devotion destroys both types of sin, prrabdha andaprrabdha. If the path ofjnais followed properly, it destroysaprrabdha-karma. But according to the scriptures of thejns,one must suffer the reactions of hisprrabdha-karma. But bhaktialso destroysprrabdha-karma:

    yan-nmadheya-ravanukrtandyat-prahvad yat smarad api kvacit

    vdo pi sadya savanya kalpatekuta punas te bhagavan nu darant

    rmad-Bhgavatam (3.3