{"id":6682,"date":"2024-05-25T07:53:20","date_gmt":"2024-05-25T05:53:20","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=6682"},"modified":"2024-06-27T15:52:57","modified_gmt":"2024-06-27T13:52:57","slug":"bhakti-tattva-viveka-bhakti-tattva-viveka-chapter-one","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/bhakti-tattva-viveka-bhakti-tattva-viveka-chapter-one\/","title":{"rendered":"Bhakti Tattva Viveka \u00bb Bhakti Tattva Viveka \u2013 Chapter One"},"content":{"rendered":"
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The Intrinsic Nature of Bhakti<\/h2>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/h3>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
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yugapad r\u0101jate yasmin bhed\u0101bheda vicitrat\u0101
\n<\/em>vande ta\u1e41 k\u1e5b\u1e63\u1e47a-caitanya\u1e41 pa\u00f1ca-tattv\u0101nvita\u1e41 svata\u1e25<\/em>\u00a0<\/em><\/p>\n

pra\u1e47amya gauracandrasya sevak\u0101n \u015buddha-vai\u1e63\u1e47av\u0101n
\n<\/em>bhakti-tattva vivek\u0101 khya\u1e41 \u015b\u0101stra\u1e41 vak\u1e63y\u0101mi yatnata\u1e25<\/em>\u00a0<\/em><\/p>\n

vi\u015bva-vai\u1e63\u1e47ava d\u0101sasya k\u1e63udrasy\u0101ki\u00f1canasya me
\n<\/em>etasminn udyame hy eka\u1e41 bala\u1e41 bh\u0101gavat\u012b k\u1e63am\u0101<\/em><\/p>\n

\u201cI offer obeisances unto \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanya, who is naturally manifest with His four primary associates in the Pa\u00f1ca-Tattva and in whom the contrasting qualities of unity (abheda<\/em>) and distinction (bheda<\/em>) simultaneously exist. After offering obeisances unto the servants of \u015ar\u012b Gauracandra, who are all pure Vai\u1e63\u1e47avas, I undertake with utmost care the writing of this book known as Bhakti-tattva-viveka<\/em>. Being an insignificant and destitute servant of all the Vai\u1e63\u1e47avas in the world (vi\u015bva-vai\u1e63\u1e47ava d\u0101sa<\/em>), in this endeavour of mine I appeal for their divine forgiveness, for that is my only strength.\u201d<\/p>\n

Most respectable Vai\u1e63\u1e47avas, our sole objective is to relish and propagate the nectar of pure devotion (\u015buddha<\/em>\u2013bhakti<\/em>) unto Lord Hari. Therefore our foremost duty is to understand the true nature of \u015buddha<\/em>\u2013bhakti<\/em>. This understanding will benefit us in two ways. First, knowing the true nature of pure devotion will dispel our ignorance concerning the topic of bhakti<\/em> and thus make our human lives successful by allowing us to relish the nectar derived from engaging in bhakti<\/em> in its pure form. Secondly, it will enable us to protect ourselves from the polluted and mixed conceptions that currently exist in the name of pure devotion.<\/p>\n

Unfortunately, in present-day society, in the name of \u015buddha<\/em>\u2013bhakti<\/em> various types of mixed devotion, such as karma-mi\u015br\u0101 (mixed with fruitive action), j\u00f1\u0101na<\/em>\u2013mi\u015br\u0101<\/em> (mixed with speculative knowledge) and yoga-mi\u015br\u0101 (mixed with various types of yoga processes), as well as various polluted and imaginary conceptions, are spreading everywhere like germs of plague. People in general consider these polluted and mixed conceptions to be bhakti<\/em>, respect them as such, and thus remain deprived of unalloyed devotion. These polluted and mixed conceptions are our greatest enemies. Some people say that there is no value in bhakti<\/em>, that God is an imaginary sentiment only, that man has merely created the image of a God in his imagination and that bhakti<\/em> is just a diseased state of consciousness that cannot benefit us in any way. These types of people, though opposed to bhakti<\/em>, cannot do much harm to us, because we can easily recognise them and avoid them. But those who propagate that devotion unto the Supreme Lord is the highest path yet behave against the principles of \u015buddha<\/em>\u2013bhakti<\/em> and also instruct others against the principles of \u015buddha<\/em>\u2013bhakti<\/em> can be especially harmful to us. In the name of bhakti<\/em> they instruct us against the actual principles of devotional life and ultimately lead us onto a path that is totally opposed to bhagavad<\/em>\u2013bhakti<\/em>. Therefore with great endeavour our preceptors have defined the intrinsic nature (svar\u016bpa<\/em>) of bhakti<\/em> and have repeatedly cautioned us to keep ourselves away from polluted and mixed concepts. We shall deliberate on their instructions in sequence. They have compiled numerous literatures to establish the svar\u016bpa<\/em> of bhakti<\/em> and, amongst them, Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> is the most beneficial. In defining the general characteristics of unalloyed devotion, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written there (verse 1.1.11):<\/p>\n

any\u0101bhil\u0101\u1e63it\u0101-\u015b\u016bnya\u1e41 j\u00f1\u0101na-karm\u0101dy an\u0101v\u1e5btam
\n<\/em>\u0101nuk\u016blyena k\u1e5b\u1e63\u1e47\u0101nu \u015b\u012blana\u1e41 bhaktir uttam\u0101<\/em><\/p>\n

\u201cThe cultivation of activities that are meant exclusively for the pleasure of \u015ar\u012b K\u1e5b\u1e63\u1e47a, or in other words the uninterrupted flow of service to \u015ar\u012b K\u1e5b\u1e63\u1e47a, performed through all endeavours of the body, mind and speech, and through the expression of various spiritual sentiments (bh\u0101vas<\/em>), which is not covered by j\u00f1\u0101na<\/em> (knowledge aimed at impersonal liberation) and karma<\/em> (reward seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to \u015ar\u012b K\u1e5b\u1e63\u1e47a, is called uttama<\/em>\u2013bhakti<\/em>, pure devotional service.\u201d<\/p>\n

In the above verse, each and every word has to be analysed; otherwise we cannot understand the attributes of bhakti<\/em>. In this verse, what is the meaning of the words uttama<\/em>\u2013bhakti<\/em>? Do the words uttama<\/em>\u2013bhakti<\/em>, meaning \u201ctopmost devotion\u201d, also imply the existence of adhama<\/em>\u2013bhakti<\/em>, inferior devotion? Or can they mean something else? Uttama<\/em>\u2013bhakti<\/em> means the stage where the devotional creeper is in its completely pure or uncontaminated form. For example, uncontaminated water means pure water, meaning that in this water there is no colour, smell or adulteration of any kind caused by the addition of another substance. Similarly the words uttama<\/em>\u2013bhakti<\/em> refer to devotion that is devoid of any contamination, adulteration, or attachment to material possessions and that is performed in an exclusive manner. The usage of qualifying adjectives in this verse teaches us that we should not accept any sentiments that are opposed to bhakti<\/em>. The negation of sentiments that are opposed to bhakti<\/em> inevitably directs us towards the pure nature of bhakti<\/em> itself. Perhaps by merely using the word bhakti<\/em> alone this meaning is indicated, since the word bhakti<\/em> already contains within it all these adjectives anyway. Then has \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b, the \u0101c\u0101rya<\/em> of the profound science of devotional mellows (bhakti<\/em>\u2013rasa<\/em>), employed the qualifying adjective uttam\u0101<\/em> (topmost) for no reason? No \u2013 just as when desiring to drink water people generally ask, \u201cIs this water uncontaminated?\u201d \u2013 similarly, in order to describe the attributes of uttama<\/em>\u2013bhakti<\/em>, our preceptors considered it necessary to indicate that people mostly practise mi\u015bra<\/em>\u2013bhakti<\/em>, mixed devotion. In reality, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b is aiming to describe the attributes of kevala<\/em>\u2013bhakti<\/em>, exclusive devotion. Chala<\/em>\u2013bhakti<\/em> (pretentious devotion), pratibimba<\/em>\u2013bhakti<\/em> (a reflection of devotion), ch\u0101y\u0101<\/em>\u2013bhakti<\/em> (a shadow of devotion), karma-mi\u015bra-bhakti <\/em>(devotion mixed with fruitive action), j\u00f1\u0101na<\/em>\u2013mi\u015bra<\/em>\u2013bhakti<\/em> (devotion mixed with impersonal knowledge) and so on are not \u015buddha<\/em>\u2013bhakti<\/em>. They will all be examined in sequence later on.<\/p>\n

What are the intrinsic attributes (svar\u016bpa<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em>? To answer this question it is said that bhakti<\/em> is anuk\u016blyena<\/em> k\u1e5b\u1e63\u1e47\u0101nu\u015b\u012blana<\/em>, the cultivation of activities that are meant exclusively for the pleasure of \u015ar\u012b K\u1e5b\u1e63\u1e47a. In his Durgama<\/em>\u2013sa\u1e45gaman\u012b<\/em> commentary on Bhakti-ras\u0101m\u1e5bta-sindhu<\/em>, \u015ar\u012bla J\u012bva Gosv\u0101m\u012b has explained that the word anu\u015b\u012blanam<\/em> has two meanings. First, it means cultivation through the endeavours to engage and disengage one\u2019s body, mind and words. Secondly, it means cultivation towards the object of our affection (pr\u012bti<\/em>) through m\u0101nas\u012b<\/em>\u2013bh\u0101va<\/em>, the sentiments of the heart and mind. Although anu\u015b\u012blana<\/em> is of two types, the cultivation through m\u0101nas\u012b<\/em>\u2013bh\u0101va<\/em> is included within cultivation by ce\u1e63\u1e6d\u0101, one\u2019s activities. Hence, one\u2019s activities or endeavours (ce\u1e63\u1e6d\u0101<\/em>) and one\u2019s internal sentiments (bh\u0101va<\/em>) are mutually interdependent, and in the end it is the ce\u1e63\u1e6d\u0101<\/em> that are concluded to be the sole characteristic of cultivation. Only when the activities of one\u2019s body, mind and words are favourably executed for the pleasure of K\u1e5b\u1e63\u1e47a is it called bhakti<\/em>. The demons Ka\u1e41sa and \u015ai\u015bup\u0101la were always endeavouring towards K\u1e5b\u1e63\u1e47a with body, mind and words but their endeavours will not be accepted as bhakti<\/em> because such endeavours were unfavourable to K\u1e5b\u1e63\u1e47a\u2019s pleasure. Unfavourable endeavours cannot be called bhakti<\/em>. The word bhakti<\/em> is derived from the root verb form bhaj<\/em>. It is said in the Garu\u00f2a Pur\u0101\u1e47a (P\u016brva-kha\u1e47\u00f2a 231.3):<\/p>\n

bhaj ity e\u1e63a vai dh\u0101tu\u1e25 sev\u0101y\u0101\u1e41 parik\u012brtita\u1e25
\n<\/em>tasm\u0101t sev\u0101 budhai\u1e25 prokt\u0101 bhakti\u1e25 s\u0101dhana-bh\u016byas\u012b<\/em><\/p>\n

\u201cThe verbal root bhaj<\/em> means \u201cto render service\u201d. Therefore thoughtful s\u0101dhakas<\/em> should engage in the service of \u015ar\u012b K\u1e5b\u1e63\u1e47a with great endeavour, for it is only by such service that bhakti<\/em> is born\u201d.<\/p>\n

According to this verse, loving devotional service to K\u1e5b\u1e63\u1e47a is called bhakti<\/em>. Such service is the intrinsic attribute of bhakti<\/em>.<\/p>\n

In the main verse from Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> (1.1.11), the word k\u1e5b\u1e63\u1e47\u0101nu\u015b\u012blanam<\/em> has been used. The purport of this is that Svayam Bhagav\u0101n \u015ar\u012b K\u1e5b\u1e63\u1e47a is the sole, ultimate objective indicated by the term kevala<\/em>\u2013bhakti<\/em> (exclusive devotion). The word bhakti<\/em> is also used for N\u0101r\u0101ya\u1e47a and various other expansions of K\u1e5b\u1e63\u1e47a, but the complete sentiments of bhakti<\/em> that can be reciprocated with K\u1e5b\u1e63\u1e47a cannot be reciprocated with other forms. This point can be analysed in detail on another occasion when the topic is more suitable for it. For the time being it is necessary to understand that the Supreme Lord in His Bhagav\u0101n feature is the only object of bhakti<\/em>. Although the supreme absolute truth (paratattva<\/em>) is one, it is manifested in three forms; that is, Brahman, Param\u0101tm\u0101 and Bhagav\u0101n. Those who try to perceive the absolute truth through the cultivation of knowledge (j\u00f1\u0101na<\/em>) cannot realise anything beyond Brahman. Through such spiritual endeavour they try to cross material existence by negation of the qualities of the material world (a process known as neti<\/em>\u2013neti<\/em>); thus they imagine Brahman to be inconceivable, unmanifest, formless and immutable. But merely imagining the absence of material qualities does not grant one factual realisation of the absolute truth. Such spiritualists think that because the names, forms, qualities and activities in the material world are all temporary and painful, Brahman \u2013 which exists beyond the contamination of matter \u2013 cannot possess eternal names, form, qualities, pastimes and so on. They argue on the basis of evidence from the \u015arutis<\/em>, which emphasise the absence of material attributes in the Supreme, that the absolute truth is beyond the purview of mind and words, and that it has no ears, limbs or other bodily parts. These arguments have some place, but they can be settled by analysing the statement of Advaita \u0100c\u0101rya found in the \u015ar\u012b Caitanya-candrodaya-n\u0101\u1e6daka<\/em> (6.67) written by Kavi Kar\u1e47ap\u016bra:<\/p>\n

y\u0101 y\u0101 \u015brutir jalpati nirvi\u015be\u1e63a\u1e41 <\/em>s\u0101 s\u0101vidhatte savi\u015be\u1e63am eva
\n<\/em>vic\u0101ra-yoge sati hanta t\u0101s\u0101\u1e41 <\/em>pr\u0101yo bal\u012bya\u1e25 savi\u015be\u1e63am eva<\/em><\/p>\n

\u201cIn whatever statements from the \u015arutis<\/em> where the impersonal aspect of the absolute truth is indicated, in the very same statements the personal aspect is also mentioned. By carefully analysing all the statements from the \u015arutis<\/em> as a whole, we can see that the personal aspect is emphasised more.\u201d<\/p>\n

For example, one \u015aruti<\/em> says that the absolute truth has no hands, no legs and no eyes, but we understand that He does everything, travels everywhere and sees everything. The pure understanding of this statement is that He doesn\u2019t have material hands, legs, eyes and so on as conditioned souls do. His form is transcendental, meaning that it is beyond the twenty-four elements of material nature and purely spiritual.<\/p>\n

By the cultivation of j\u00f1\u0101na<\/em> it will appear that impersonal Brahman is the supreme truth. Here the subtlety is that j\u00f1\u0101na<\/em> itself is material, meaning in the material world whatever knowledge we acquire or whatever philosophical principle (siddh\u0101nta<\/em>) 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<\/em>) we conceive of a principle that is the opposite of gross matter, but by this method one cannot achieve the factual supreme truth. In his Bhakti<\/em>\u2013sandarbha<\/em> \u015ar\u012bla J\u012bva Gosv\u0101m\u012b has outlined the relative truth that is attained by those who pursue the path of impersonal knowledge as follows:<\/p>\n

prathamata\u1e25 \u015brot\u1e5b\u1e47\u0101m hi vivekas t\u0101v\u0101n eva, y\u0101vat\u0101 ja\u00f2\u0101tirikta\u1e41 cin-m\u0101tra\u1e41 vast\u016bpasthita\u1e41 bhavati. tasmi\u1e41\u015b cin-m\u0101tre \u2019pi vast\u016bni ye vi\u015be\u1e63\u0101\u1e25 svar\u016bpa-bh\u016bta-\u015bakti-siddh\u0101\u1e25 bhagavatt\u0101di-r\u016bp\u0101 varttante t\u0101\u1e41s te vivektu\u1e41 na k\u1e63amante. yath\u0101 rajan\u012b-kha\u1e47\u00f2ini jyoti\u1e63i jyotir m\u0101tratve \u2019pi ye ma\u1e47\u1e0dal\u0101ntar bahi\u015b ca diva-vim\u0101n\u0101di-parasparap \u1e5bthag-bh\u016bta-ra\u015bmi-param\u0101\u1e47u-r\u016bp\u0101 vi\u015be\u1e63\u0101s t\u0101\u1e41\u015b carma-cak\u1e63u\u1e63a na k\u1e63amanta ity anvaya\u1e25 tadvat. p\u016brvavac ca yadi mahat-k\u1e5bp\u0101vi\u015be\u1e63e\u1e47 a divya-d\u1e5b\u1e63\u1e6dit\u0101 bhavati tad\u0101 vi\u015be\u1e63opalabdhi\u015b ca bhavet na ca nirvi\u015be\u1e63a-cin-m\u0101tra-brahm\u0101nubhavena tal-l\u012bna eva bhavati. (214) idam eva (Bhagavad-g\u012bt\u0101 \u2013 8.3) \u201csvabh\u0101vo \u2019dhy\u0101tmam ucyate\u201d ity anena \u015br\u012b-g\u012bt\u0101s\u016bktam. svasya \u015buddhasy\u0101tmano bh\u0101vo bh\u0101van\u0101 \u0101tmany adhik\u1e5btya vartam\u0101natv\u0101d adhy\u0101tma-\u015babdenocyate ity artha\u1e25. (216)<\/em><\/p>\n

\u201cIn the beginning the students who are pursuing the path of j\u00f1\u0101na<\/em> require sufficient discrimination to comprehend the existence of a transcendent entity (cinmaya<\/em>\u2013vastu<\/em>) that is beyond the contamination of gross matter. Although the specific attributes of Godhead established by the potencies inherent within the Lord\u2019s very nature are intrinsically present within that transcendent entity, the adherents of the path of j\u00f1\u0101na<\/em> are unable to perceive them. For example, the sun is a luminary that dispels the darkness of night. Although its luminous quality is easily understood, the inner and outer workings of the sun planet, the difference that exists between individual particles of light, and the specific distinguishing features of the innumerable atomic particles of light are all imperceptible to human eyes. Similarly, those who view the transcendent entity through the eyes of impersonal knowledge are unable to perceive the Lord\u2019s divine personal attributes. If, as previously described, one acquires transcendental vision by the special mercy of great devotees, one will be able to directly recognise the Lord\u2019s personal attributes. Otherwise, by realisation of the impersonal existential Brahman, one will attain only the state of merging into that Brahman.\u201d (Anuccheda<\/em> 214)<\/p>\n

This knowledge is stated in Bhagavad<\/em>\u2013g\u012bt\u0101<\/em> (8.3): \u201csvabh\u0101vo \u2019dhy\u0101tmam ucyate<\/em> \u2013 the inherent nature of the living entity is known as the self.\u201d The meanings of the words svabh\u0101va<\/em> and adhy\u0101tma<\/em> are as follows. Sva<\/em> refers to the pure self (\u015buddha<\/em>\u2013\u0101tm\u0101<\/em>), and the word bh\u0101va<\/em> refers to ascertainment. Hence the ascertainment of the pure living entity as a unique individual, eternally related to the Supreme, is known as svabh\u0101va<\/em>. When the self (\u0101tm\u0101<\/em>) is made the principal subject of focus and thus given the power to act in its proper function, it is known as adhy\u0101tma<\/em>. (Anuccheda<\/em> 216)<\/p>\n

The purport of this is that when spiritual knowledge is acquired through the process of negation (neti<\/em>\u2013neti<\/em>), the absolute truth, which is transcendental to the illusory material potency (m\u0101y\u0101<\/em>), is realised only partially. The variegated aspect of transcendence, which lies much deeper within, is not realised. If one who follows this process meets a personalist, self-realised Vai\u1e63\u1e47ava spiritual master, then only can he be protected from the impediment (anartha<\/em>) of impersonalism.<\/p>\n

Those who pursue the path of yoga in the end arrive only at realisation of the all-pervading Supersoul, Param\u0101tma. They cannot attain realisation of the Supreme Lord in His ultimate manifestation. Param\u0101tm\u0101, \u012a\u015bvara, personal Vi\u1e63\u1e47u and so on are the objects of research in the yoga process. In this process we can find a few attributes of bhakti<\/em>, but it is not unalloyed devotion. Generally, religious principles in this world that pass for the topmost spiritual path are all merely yoga processes that strive for realisation of the Param\u0101tm\u0101 feature. We cannot expect that in the end all of them will ultimately lead us to the topmost path (bh\u0101gavata<\/em>\u2013dharma<\/em>), because in the process of meditation there are numerous obstacles before one finally realises the absolute truth. Besides, when after practising either yoga or meditation for some time one imagines that \u201cI am Brahman\u201d, there is the maximum possibility of falling into the trap of impersonal spiritual j\u00f1\u0101na<\/em>.<\/p>\n

In this process, realisation of the eternal form of Bhagav\u0101n and the variegated characteristics of transcendence is not available. The form that is imagined at the time of meditational worship (up\u0101san\u0101<\/em>) \u2013 whether it be the gigantic form of the Lord conceived in the shape of the universe or the four-armed form situated within the heart \u2013 is not eternal. This process is called param\u0101tma<\/em>\u2013dar\u015bana<\/em>, realisation of the Supersoul. Although this process is superior to the cultivation of impersonal j\u00f1\u0101na<\/em>, it is not the perfect and all-pleasing process. A\u1e63\u1e6d\u0101\u1e45ga-yoga, ha\u1e6dha-yoga, karma-yoga<\/em> and all other yoga practices are included within this process. Although r\u0101ja <\/em>or adhy\u0101tma-yoga follows this process to a certain extent, in most cases it is merely included within the process of j\u00f1\u0101na<\/em>. The philosophical conclusion is that realisation of the Supersoul cannot be called \u015buddha<\/em>\u2013bhakti<\/em>. In this regard it is said in Bhakti-sandarbha<\/em>: \u201cantary\u0101mitvamaya-m\u0101y\u0101-\u015bakti-pracura-cic-chakty \u0101\u015b\u0101vi\u015bi\u1e63ta\u1e41 param\u0101tmet<\/em>i \u2013 after the creation of this universe, the expansion of the Supreme Lord who enters it as the controller of material nature and who is situated as the maintainer of the creation is known as Jagad\u012b\u015bvara, the all-pervading Param\u0101tm\u0101.\u201d His function is related more to displaying the external potency rather than the internal potency. Therefore this aspect of the absolute truth is naturally inferior to the supreme and eternal Bhagav\u0101n aspect.<\/p>\n

Absolute truth realised exclusively through the process of bhakti<\/em> is called Bhagav\u0101n. In Bhakti<\/em>\u2013sandarbha<\/em> the characteristics of Bhagav\u0101n are described: \u201cpari-p\u016br\u1e47a-sarva-\u015bakti-vi\u015bi\u1e63\u1e6da-bhagav\u0101n iti<\/em> \u2013 the complete absolute truth endowed with all transcendental potencies is called Bhagav\u0101n.\u201d After the creation of the universe, Bhagav\u0101n enters it through His partial expansion as Param\u0101tm\u0101: as Garbhodaka\u015b\u0101y\u012b, He is situated as the Supersoul of the complete universe, and as K\u1e63\u012brodaka\u015b\u0101y\u012b, He is situated as the Supersoul in the hearts of the living entities. Again, in direct distinction from the manifested material worlds, Bhagav\u0101n appears as the impersonal Brahman. Hence, Bhagav\u0101n is the original aspect of Godhead and the supreme absolute truth. His intrinsic form (svar\u016bpa-vigraha<\/em>) is transcendental. Complete spiritual bliss resides in Him. His potencies are inconceivable and beyond any reasoning. He cannot be fathomed by any process fabricated by the knowledge of the infinitesimal living entity (j\u012bva<\/em>). By the influence of His inconceivable potency, the entire universe and all the living entities residing within it have manifested. J\u012bvas manifesting from the marginal potency (ta\u1e6dastha<\/em>\u2013\u015bakti<\/em>) of Bhagav\u0101n become successful only by following the path of engaging exclusively in His loving transcendental service. Then by the practice of chanting the holy name (n\u0101ma<\/em>\u2013bhajana<\/em>), one can realise through one\u2019s transcendental eyes the unparalleled beauty of Bhagav\u0101n. The processes of j\u00f1\u0101na<\/em> and yoga are incapable of approaching Bhagav\u0101n. When approached through the cultivation of impersonal knowledge, the Lord appears as the formless and effulgent impersonal Brahman, and if He is seen through the yoga process, He appears as Param\u0101tm\u0101 invested within this material creation. Bhakti<\/em> is supremely pure. It is very painful for Bhakti-dev\u012b, the personification of bhakti<\/em>, to see the Supreme Personality in His lesser manifestations. If she sees this anywhere, she cannot tolerate it.<\/p>\n

Out of these three manifestations of the absolute truth, it is only the manifestation of Bhagav\u0101n\u2019s personal form that is the object of bhakti<\/em>. But even within Bhagav\u0101n\u2019s personal manifestation there is one important distinction. Where the internal potency (svar\u016bpa<\/em>\u2013\u015bakti<\/em>) displays its complete opulence (ai\u015bvarya<\/em>), there Bhagav\u0101n appears as Vaiku\u1e47\u1e6dhan\u0101tha N\u0101r\u0101ya\u1e47a, and where the internal potency displays its supreme sweetness (m\u0101dhurya<\/em>), there Bhagav\u0101n appears as \u015ar\u012b K\u1e5b\u1e63\u1e47a. Despite being predominant almost everywhere, ai\u015bvarya<\/em> loses its charm in the presence of m\u0101dhurya<\/em>. In the material world we cannot draw such a comparison; no such example is visible anywhere. In the material world ai\u015bvarya<\/em> is more influential than m\u0101dhurya<\/em>, but in the spiritual world it is completely the opposite. There m\u0101dhurya<\/em> is superior and more influential than ai\u015bvarya<\/em>. O my dear devotees, all of you just deliberate upon ai\u015bvarya<\/em> one time, and then afterwards lovingly bring sentiments of m\u0101dhurya<\/em> into your hearts. By doing so you will be able to understand this truth. Just as in the material world when the sun rises and consumes the moonlight, similarly when a taste of the sweetness of m\u0101dhurya<\/em> appears in a devotee\u2019s heart, he no longer finds ai\u015bvarya<\/em> to be tasteful. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.59):<\/p>\n

siddh\u0101ntatas tv abhede \u2019pi \u015br\u012b\u015ba-k\u1e5b\u1e63\u1e47a-svar\u016bpayo\u1e25
\nrasenot k\u1e5b\u1e63yate k\u1e5b\u1e63\u1e47a-r\u016bpam e\u1e63\u0101 rasa-sthiti\u1e25<\/em><\/p>\n

\u201cAlthough from the existential viewpoint N\u0101r\u0101ya\u1e47a and K\u1e5b\u1e63\u1e47a are non-different, K\u1e5b\u1e63\u1e47a is superior due to possessing more rasa. Such is the glory of rasa-tattva<\/em>.\u201d<\/p>\n

This topic will be made clear later in this discussion. But for now it is essential to understand that the favourable cultivation of activities meant to please \u015ar\u012b K\u1e5b\u1e63\u1e47a (\u0101nuk\u016blyena<\/em> anu\u015b\u012blanam<\/em>) is the sole intrinsic characteristic (svar\u016bpa<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em>. Thus this confirms the same statement made in the verse under discussion from Bhakti<\/em>\u2013ras\u0101m\u1e5bta-sindhu<\/em> (1.1.11).<\/p>\n

To remain devoid of desires separate from the desire to please \u015ar\u012b K\u1e5b\u1e63\u1e47a (any\u0101bhil\u0101\u1e63it\u0101<\/em>) and free from the coverings of j\u00f1\u0101na<\/em> and karma<\/em> (j\u00f1\u0101na<\/em>\u2013karm\u0101dy<\/em> an\u0101v\u1e5btam<\/em>) are the marginal characteristics (ta\u1e6dastha<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em>. Vi\u1e63\u1e47u-bhakti pravak\u1e63y\u0101mi yay\u0101 sarvam av\u0101pyate <\/em>\u2013 in this half verse from Bhakti-sandarbha<\/em> the marginal characteristics of bhakti<\/em> are reviewed. Its meaning is that by the practice of the aforementioned vi\u1e63\u1e47u<\/em>\u2013bhakti<\/em> the living entity can attain everything. The desire to attain something is called abhil\u0101\u1e63it\u0101<\/em>. From the word abhil\u0101\u1e63it\u0101<\/em> one should not derive the meaning that the desire to progress in bhakti<\/em> and to ultimately reach its perfectional stage is also to be rejected. \u201cThrough my practice of s\u0101dhana<\/em>\u2013bhakti<\/em> I will one day attain the elevated stage of bh\u0101va<\/em>\u201d \u2013 it is highly commendable for a devotee to maintain such a desire, but apart from this desire all other types of desire are fit to be rejected. There are two types of separate desire: the desire for sense gratification (bhukti<\/em>) and the desire for liberation (mukti<\/em>). \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti<\/em>\u2013ras\u0101m\u1e5bta<\/em>\u2013sindhu<\/em> (1.2.22)):<\/p>\n

bhukti-mukti-sp\u1e5bh\u0101 y\u0101vat pi\u015b\u0101c\u012b h\u1e5bdi vartate
\n<\/em>t\u0101vad bhakti-sukhasy\u0101tra katham abhyudayo bhavet<\/em><\/p>\n

\u201cAs long as the two witches of the desires for bhukti<\/em> and mukti<\/em> remain in a devotee\u2019s heart, not even a fraction of the pure happiness derived from svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti *<\/strong><\/em> will arise. Both bodily and mental enjoyment are considered bhukti<\/em>.\u201d<\/p>\n

*<\/strong> All favourable endeavours such as hearing, chanting, remembrance and so on, as well as the manifestation of the spiritual sentiments which occur beginning from the stage of bh\u0101va<\/em>, which are completely devoid of all desires separate from \u015ar\u012b K\u1e5b\u1e63\u1e47a and which are freed from the coverings of j\u00f1\u0101na<\/em> and karma<\/em>, are known as svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>. In other words all endeavours of the body, mind and words that are related to \u015ar\u012b K\u1e5b\u1e63\u1e47a and that are performed exclusively and directly for His pleasure without any intervention are known as svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>.<\/p>\n

To make an extraneous effort to remain free from disease or to desire palatable foodstuffs, strength and power, wealth, followers, wife, children, fame and victory, are all considered bhukti<\/em>. To desire to take one\u2019s next birth in a br\u0101hma\u1e47a<\/em> family or in a royal family, to attain residence in the heavenly planets or in Brahmaloka or to obtain any other type of happiness in one\u2019s next life is also considered bhukti<\/em>. Practice of the eightfold yoga system and to desire the eight or eighteen varieties of mystic perfections are also categorised as bhukti<\/em>. The greed for bhukti<\/em> forces the living entity to become subordinate to the six enemies headed by lust and anger. Envy easily takes over the heart of the living entity and rules it. Hence, to attain unalloyed devotion one has to remain completely aloof from the desire for bhukti<\/em>. To abandon the desire for bhukti<\/em>, a conditioned soul need not reject the objects of the senses by going to reside in the forest. Merely going to reside in the forest or accepting the dress of a renunciant (sanny\u0101s\u012b<\/em>) will not free one from the desire for bhukti<\/em>. If bhakti<\/em> resides in a devotee\u2019s heart, then even while living amidst the objects of the senses he will be able to remain detached from them and will be capable of abandoning the desire for bhukti<\/em>. Therefore \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti<\/em>\u2013ras\u0101m\u1e5bta<\/em>\u2013sindhu<\/em> (1.2.254\u20136):<\/p>\n

rucim udvahatas tatra janasya bhajane hare\u1e25
\nvi\u1e63aye\u1e63u gari\u1e63\u1e6dho \u2019pi r\u0101ga\u1e25 pr\u0101yo vil\u012byate<\/em><\/p>\n

an\u0101saktasya vi\u1e63ay\u0101n yath\u0101rham pr\u0101pa\u00f1cikat
\n<\/em>nirbandha\u1e25 k\u1e5b\u1e63\u1e47a-sambandhe yukta\u1e41 vair\u0101gyam ucyate<\/em><\/p>\n

pr\u0101pa\u00f1cikatay\u0101 buddhy\u0101 hari-sambandhi-vastuna\u1e25
\n<\/em>mumuk\u1e63ubhi\u1e25 parity\u0101go vair\u0101gya\u1e41 phalgu kathyate<\/em><\/p>\n

\u201cWhen the living entity develops a taste for k\u1e5b\u1e63\u1e47a<\/em>\u2013bhajana<\/em>, at that time his excessive attachment for the objects of the senses starts gradually fading. Then with a spirit of detachment he accepts the objects of the senses only according to his needs, knowing those objects to be related to K\u1e5b\u1e63\u1e47a and behaving accordingly. This is called yukta<\/em>\u2013vair\u0101gya<\/em>. The renunciation of those who, desiring liberation from matter, reject the objects of the senses considering them to be illusory is called phalgu<\/em>, useless.\u201d<\/p>\n

It is not possible for an embodied soul to completely renounce the objects of the senses, but changing the enjoying tendency towards them while maintaining an understanding of their relation to K\u1e5b\u1e63\u1e47a cannot be called sense gratification. Form (r\u016bpa<\/em>), taste (rasa<\/em>), smell (gandha<\/em>), touch (spar\u015ba<\/em>) and sound (\u015babda<\/em>) are the objects of the senses. We should try to perceive the world in such a way that everything appears related to K\u1e5b\u1e63\u1e47a, meaning that we should see all living entities as servants and maidservants of K\u1e5b\u1e63\u1e47a. See gardens and rivers as pleasurable sporting places for K\u1e5b\u1e63\u1e47a. See that all types of eatables are to be used as an offering for His pleasure. In all types of aromas, perceive the aroma of k\u1e5b\u1e63\u1e47a<\/em>\u2013pras\u0101da<\/em>. In the same way, see that all types of flavours are to be relished by K\u1e5b\u1e63\u1e47a, see that all the elements we touch are related to K\u1e5b\u1e63\u1e47a, and hear only narrations describing the activities of K\u1e5b\u1e63\u1e47a or His great devotees. When a devotee develops such an outlook, then he will no longer see the objects of the senses as being separate from Bhagav\u0101n Himself. The tendency to enjoy the happiness obtained from sense gratification intensifies the desire for bhukti<\/em> within the heart of a devotee and ultimately deviates him from the path of bhakti<\/em>. On the other hand, by accepting all the objects of this world as instruments to be employed in K\u1e5b\u1e63\u1e47a\u2019s service, the desire for bhukti<\/em> is completely eradicated from the heart, thus allowing unalloyed devotion to manifest there.<\/p>\n

As it is imperative to abandon the desire for bhukti<\/em>, it is equally important to abandon the desire for mukti<\/em> (liberation). There are some very deep principles and conceptions regarding mukti<\/em>. Five types of mukti<\/em> are mentioned in the scriptures:<\/p>\n

s\u0101lokya-s\u0101r\u1e63\u1e6di-s\u0101m\u012bpya s\u0101r\u016bpyaikatvam apy uta
\n<\/em>d\u012byam\u0101na\u1e41 na g\u1e5bh\u1e47anti vin\u0101 mat-sevana\u1e41 jan\u0101\u1e25<\/em><\/p>\n

\u201c\u015ar\u012b Kapiladeva said: O my dear mother, despite being offered the five types of liberation known as s\u0101lokya<\/em>, s\u0101r\u1e63\u1e6di<\/em>, s\u0101m\u012bpya<\/em>, s\u0101r\u016bpya<\/em> and ekatva<\/em>, my pure devotees do not accept them. They only accept my transcendental loving service.\u201d (\u015ar\u012bmad<\/em>\u2013Bh\u0101gavatam<\/em> 3.29.13)<\/p>\n

Through s\u0101lokya<\/em>\u2013mukti<\/em> one attains residence in the abode of Bhagav\u0101n. To obtain opulence equal to that of Bhagav\u0101n is called s\u0101r\u1e63\u1e6di<\/em>\u2013mukti<\/em>. To attain a position in proximity to Bhagav\u0101n is called s\u0101m\u012bpya<\/em>\u2013mukti<\/em>. To obtain a four-armed form like that of Bhagav\u0101n Vi\u1e63\u1e47u is called s\u0101r\u016bpya<\/em>\u2013mukti<\/em>. To attain s\u0101yujya<\/em>\u2013mukti<\/em> (merging) is called ekatva. This s\u0101yujya<\/em>\u2013mukti<\/em> is of two kinds: brahma<\/em>\u2013s\u0101yujya<\/em> and \u012b\u015bvara<\/em>\u2013s\u0101yujya<\/em>. The cultivation of brahma<\/em>\u2013j\u00f1\u0101na<\/em>, impersonal knowledge, leads one to brahma<\/em>\u2013s\u0101yujya<\/em>, merging into the Lord\u2019s effulgence. Also, by following the method prescribed in the scriptures that deal with self-realisation, one attains brahma<\/em>\u2013s\u0101yujya<\/em>. By properly observing the P\u0101ta\u00f1jali yoga system, one attains the liberation known as \u012b\u015bvara<\/em>\u2013s\u0101yujya<\/em>, merging into the Lord\u2019s form. For devotees both types of s\u0101yujya<\/em>\u2013mukti<\/em> are worthy of rejection. Those who desire to attain s\u0101yujya<\/em> as the perfectional stage may also follow the process of bhakti<\/em>, but their devotion is temporary and fraudulent. They don\u2019t accept bhakti<\/em> as an eternal occupation and merely consider it to be a means to attain Brahman. Their conception is that after attaining Brahman, bhakti<\/em> does not exist. Therefore the bhakti<\/em> of a sincere devotee deteriorates in the association of such spiritualists. Unalloyed devotion never resides in the hearts of those who consider s\u0101yujya<\/em>\u2013mukti<\/em> to be the ultimate perfection. Regarding the other types of liberation, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b explains (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.55\u20137)):<\/p>\n

atra ty\u0101jyatayaivokt\u0101 mukti\u1e25 pa\u00f1ca-vidh\u0101pi cet
\n<\/em>s\u0101loky\u0101dis tath\u0101py atra bhakty\u0101 n\u0101ti virudhyate<\/em><\/p>\n

\u00a0<\/em>sukhai\u015bvaryottar\u0101 seya\u1e41 prema-sevottarety api
\n<\/em>s\u0101loky\u0101dir-dvidh\u0101 tatra n\u0101dy\u0101 sev\u0101-ju\u1e63\u0101\u1e41 mat\u0101<\/em><\/p>\n

kintu premaika-m\u0101dhurya ju\u1e63a ek\u0101ntino harau
\n<\/em>naiv\u0101\u00ecg\u012b kurvate j\u0101tu mukti\u1e41 pa\u00f1ca-vidh\u0101m api<\/em><\/p>\n

\u201cAlthough the aforementioned five types of liberation are worthy of rejection by devotees, the four types of s\u0101lokya, s\u0101m\u012bpya, s\u0101r\u016bpya<\/em> and s\u0101r\u1e63\u1e6di<\/em> are not completely adverse to bhakti<\/em>. According to the difference in a particular devotee\u2019s eligibility to receive them, these four types of liberation assume two forms: svasukha<\/em>\u2013ai\u015bvarya<\/em>\u2013prad\u0101nak\u0101r\u012b<\/em> (that which bestows transcendental happiness and opulence) and prema<\/em>\u2013sev\u0101<\/em>\u2013prad\u0101nak\u0101r\u012b<\/em> (that which bestows loving transcendental service unto Bhagav\u0101n). Those who reach the Vaiku\u1e47\u1e6dha planets through these four types of liberation obtain the fruit of transcendental happiness and opulence. Servitors of the Lord never accept such liberation under any circumstance, and the loving devotees (premi<\/em>\u2013bhaktas<\/em>) never accept any one of the five varieties of mukti<\/em>.\u201d<\/p>\n

Therefore within pure unalloyed devotees the desire for liberation does not exist. Thus to remain free from the desires for liberation and sense gratification is any\u0101bhil\u0101\u1e63it\u0101<\/em>\u2013\u015b\u016bnya<\/em>, being devoid of any desire other than that to please \u015ar\u012b K\u1e5b\u1e63\u1e47a. This is one of the marginal characteristics (ta\u1e6dastha<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em>.<\/p>\n

To remain uncovered by tendencies such as those for j\u00f1\u0101na<\/em> (the cultivation of knowledge aimed at impersonal liberation) and karma<\/em> (fruitive activity) is another marginal characteristic of bhakti<\/em>. In the phrase j\u00f1\u0101na<\/em>\u2013karm\u0101di<\/em>, the word \u0101di<\/em>, meaning \u201cand so forth\u201d, refers to the practice of mystic yoga, dry renunciation, the process of enumeration (s\u0101\u1e45khya<\/em>\u2013yoga<\/em>), and the occupational duties corresponding to one\u2019s caste or creed. It has already been mentioned that the favourable cultivation of activities to please \u015ar\u012b K\u1e5b\u1e63\u1e47a is called bhakti<\/em>. The living entity is transcendental, K\u1e5b\u1e63\u1e47a is transcendental, and bhakti<\/em>\u2013v\u1e5btti<\/em> \u2013 the tendency of pure devotion through which the living entity establishes an eternal relationship with K\u1e5b\u1e63\u1e47a \u2013 is also transcendental. When the living entity is situated in his pure state, only then does the intrinsic attribute (svar\u016bpa<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em> act. At that time there is no opportunity for the marginal characteristics of bhakti<\/em> to act. When the living entity is conditioned and situated in the material world, along with his constitutional identity (svar\u016bpa<\/em>) two 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.<\/p>\n

Therefore, when introducing someone to the conception of unalloyed devotion, we have to acquaint him with the concept of any\u0101bhil\u0101\u1e63it\u0101<\/em>\u2013\u015b\u016bnya<\/em>, being devoid of any desire other than the desire to please \u015ar\u012b K\u1e5b\u1e63\u1e47a. In the transcendental world this type of identification is not required. After becoming entangled in the ocean of material existence, the living entity becomes absorbed in various types of external activities and is thereby attacked by a disease called \u201cforgetfulness of K\u1e5b\u1e63\u1e47a\u201d. Within the j\u012bva<\/em> suffering from the severe miseries caused by this disease arises a desire to be delivered from the ocean of material nescience. At that time within his mind he condemns himself, thinking, \u201cAlas! How unfortunate I am! Having fallen into this insurmountable ocean of material existence, I am being thrown here and there by the violent waves of my wicked desires. At different times I am being attacked by the crocodiles of lust, anger and so forth. I cry helplessly at my miserable condition but I don\u2019t see any hope for my survival. What should I do? Do I not have any well-wisher? Is there any possible way I can be rescued? Alas! What to do? How will I be delivered? I don\u2019t see any solution to my dilemma. Alas! Alas! I am most unfortunate.\u201d In such a distressed state of helplessness, the living entity becomes exhausted and falls silent.<\/p>\n

Seeing the j\u012bva<\/em> in this condition, the most compassionate \u015ar\u012b K\u1e5b\u1e63\u1e47a then mercifully implants the seed of the creeper of devotion (bhakti-lat\u0101-b\u012bja<\/em>) within his heart. This seed is known as \u015braddh\u0101<\/em>, faith, and it contains within it the undeveloped manifestation of bh\u0101va<\/em>, the first sprout of divine love for Bhagav\u0101n. Nourished by the water of the cultivation of devotional activities headed by hearing and chanting, that seedling first sprouts, then grows leaves, and then finally flowers as it assumes the full form of a creeper. When in the end good fortune dawns upon the living entity, the creeper of devotion bears the fruit of prema,<\/em> divine love.<\/p>\n

Now I will explain the gradual development of bhakti<\/em>, starting from its seed-form of \u015braddh\u0101<\/em>. It is to be understood clearly that as soon as the seed of faith is sown in the heart, immediately Bhakti-dev\u012b appears there. Bhakti<\/em> at the stage of \u015braddh\u0101<\/em> is very delicate like a new-born baby girl. From the very time of her appearance in a devotee\u2019s heart she has to be very carefully kept in a healthy condition. Just as a householder protects his very tender baby daughter from sun, cold, harmful creatures, hunger and thirst, similarly the infant-like \u015araddh\u0101-dev\u012b must be protected from all varieties of inauspiciousness. Otherwise the undesirable association of impersonal knowledge, fruitive activity, mystic yoga, attachment to material objects, dry renunciation and so forth will not allow her to gradually blossom into uttama<\/em>\u2013bhakti<\/em> and will instead make her grow into a different form. In other words, faith will not eventually develop into bhakti<\/em> but will merely assume the form of anarthas<\/em>, impediments to pure devotion. The danger of disease remains until the tender \u015araddh\u0101-dev\u012b becomes free from the influence of anarthas<\/em> and transforms into ni\u1e63\u1e6dh\u0101<\/em>, resolute determination. This occurs from being nurtured by the affectionate mother of the association of genuine devotees and from taking the medicine of bhajana<\/em>. Once she has reached the stage of ni\u1e63\u1e6dh\u0101<\/em>, no anartha<\/em> whatsoever can easily harm her.<\/p>\n

If \u015araddh\u0101-dev\u012b is not properly nurtured with the utmost care, she will be polluted by the germs, termites, mosquitoes and unhealthy environment of j\u00f1\u0101na<\/em>\u2013yoga<\/em> (the cultivation of knowledge), vair\u0101gya<\/em> (dry renunciation), s\u0101\u1e45khya<\/em>\u2013yoga<\/em> (the process of enumeration) and so forth. In the conditioned stage, the pursuit of knowledge, renunciation and so on are unavoidable for the living entity, but if knowledge is of a particular variety that is unfavourable to devotion, it can ruin bhakti<\/em>. Hence, according to \u015ar\u012bla J\u012bva Gosv\u0101m\u012b the word j\u00f1\u0101na<\/em> here refers to the pursuit of impersonal Brahman. J\u00f1\u0101na<\/em> is of two types: spiritual knowledge that is directed towards obtaining mukti<\/em>, and bhagavat<\/em>\u2013tattva-j\u00f1\u0101na<\/em>, which arises simultaneously along with bhakti<\/em> within the heart of the living entity. The first type of j\u00f1\u0101na<\/em> is directly opposed to bhakti<\/em> and it is essential to stay far away from it. Some people say that bhakti<\/em> arises only after the cultivation of such spiritual knowledge, but this statement is completely erroneous. Bhakti<\/em> actually dries up by the cultivation of such knowledge. On the other hand, knowledge concerning the mutual relationship (sambandha<\/em>) between the Supreme Lord, the living entity and the illusory energy, which arises within the heart of the living entity through the faithful cultivation of devotional activities, is helpful for bhakti<\/em>. This knowledge is called ahaituka<\/em>\u2013j\u00f1\u0101na<\/em>, knowledge that is devoid of ulterior motive. S\u016bta Gosv\u0101m\u012b says in \u015ar\u012bmad<\/em>\u2013Bh\u0101gavatam<\/em> (1.2.7):<\/p>\n

v\u0101sudeve bhagavati bhakti-yoga\u1e25 prayojita\u1e25
\n<\/em>janayaty \u0101\u015bu vair\u0101gya\u1e41 j\u00f1\u0101na\u1e41 ca yad ahaitukam<\/em><\/p>\n

\u201cBhakti<\/em>\u2013yoga<\/em> that is performed for the satisfaction of the Supreme Lord V\u0101sudeva brings about detachment from all things unrelated to Him and gives rise to pure knowledge that is free from any motive for liberation and directed exclusively towards the attainment of Him.\u201d<\/p>\n

Now, by carefully reviewing all the previous statements, we can understand that to remain uncovered by j\u00f1\u0101na<\/em>, karma<\/em> and so forth \u2013 which means accepting them as subservient entities \u2013 and to engage in the favourable cultivation of activities meant to please \u015ar\u012b K\u1e5b\u1e63\u1e47a that are devoid of any other desire, is called uttama<\/em>\u2013bhakti. Bhakti<\/em> is the only means by which the living entity can obtain transcendental bliss. Besides bhakti<\/em>, all other methods are external. With the assistance of bhakti<\/em>, sometimes fruitive activity (karma<\/em>) is identified as \u0101ropa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>, endeavours that are indirectly attributed with the quality of devotion, and sometimes the cultivation of impersonal knowledge (j\u00f1\u0101na<\/em>) is identified as sa\u1e45ga-siddha-bhakti,<\/em> endeavours associated with or favourable to the cultivation of devotion. But they can never be accepted as svar\u016bpa-siddha-bhakti<\/em>, devotion in its constitutionally perfected stage.<\/p>\n

Svar\u016bpa-siddha-bhakti<\/em> is kaitava<\/em>\u2013\u015b\u016bnya<\/em>, free from any deceit and full of unalloyed bliss by nature, meaning that it is devoid of any desire for heavenly enjoyment or the attainment of liberation. But in \u0101ropa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em> the desires for sense gratification (bhukti<\/em>) and liberation (mukti<\/em>) remain in a hidden position. Therefore it is also called sakaitava<\/em>\u2013bhakti<\/em>, deceitful devotion. O my dear intimate Vai\u1e63\u1e47avas, by your constitutional nature you are attracted to svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em> and have no taste for \u0101ropa-siddha-bhakti<\/em> or sa\u1e45ga<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>. Although these two types of devotion are not actually bhakti<\/em> by their constitution, some people refer to these two types of activities as bhakti<\/em>. In fact they are not bhakti<\/em>, but bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, the semblance of real devotion. If by some good fortune through the practice of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> one develops faith in the true nature of bhakti<\/em>, then only can such practice transform into unalloyed devotion. But this does not happen easily, because by the practice of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> there exists every possibility of remaining bereft of unalloyed devotion. Therefore, in all the scriptures, the instruction is to follow svar\u016bpa<\/em>\u2013siddha-bhakti.<\/em><\/p>\n

In this short article, the intrinsic nature of unalloyed devotion has been explained. Having carefully reviewed all the instructions of our predecessor \u0101c\u0101ryas<\/em>, in summary form we are presenting their heartfelt sentiments in the following verse:<\/p>\n

p\u016br\u1e47a-cid-\u0101tmake k\u1e5b\u1e63\u1e47e j\u012bvasy\u0101\u1e47u-cid-\u0101tmana\u1e25
\n<\/em>up\u0101dhi-rahit\u0101 ce\u1e63\u1e6d\u0101 bhakti\u1e25 sv\u0101bh\u0101vik\u012b mat\u0101<\/em><\/p>\n

\u015ar\u012b K\u1e5b\u1e63\u1e47a is the complete, all-pervading consciousness who always possesses all potencies, and the j\u012bva<\/em> is the infinitesimal conscious entity who is likened to a single particle of light situated within a ray of the unlimited spiritual sun. The natural and unadulterated endeavour of the infinitesimal conscious entity towards the complete consciousness is called bhakti<\/em>. The living entity\u2019s persistence towards any\u0101bhil\u0101\u1e63a<\/em> (acting to fulfil desires other than the desire to please \u015ar\u012b K\u1e5b\u1e63\u1e47a), j\u00f1\u0101na<\/em> (the cultivation of knowledge aimed at impersonal liberation) and karma<\/em> (fruitive activity) is called \u201cacquiring material designation\u201d. We should understand that the natural inherent endeavour of the j\u012bva<\/em> can only mean the favourable cultivation of activities to please \u015ar\u012b K\u1e5b\u1e63\u1e47a.\u201d<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Intrinsic Nature of Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura yugapad r\u0101jate yasmin bhed\u0101bheda vicitrat\u0101 vande ta\u1e41 k\u1e5b\u1e63\u1e47a-caitanya\u1e41 pa\u00f1ca-tattv\u0101nvita\u1e41 svata\u1e25\u00a0 pra\u1e47amya gauracandrasya sevak\u0101n \u015buddha-vai\u1e63\u1e47av\u0101n bhakti-tattva vivek\u0101 khya\u1e41 \u015b\u0101stra\u1e41 vak\u1e63y\u0101mi yatnata\u1e25\u00a0 vi\u015bva-vai\u1e63\u1e47ava d\u0101sasya k\u1e63udrasy\u0101ki\u00f1canasya me etasminn udyame hy eka\u1e41 bala\u1e41 bh\u0101gavat\u012b k\u1e63am\u0101 \u201cI offer obeisances unto \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanya, who is naturally manifest with His four primary…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[242],"tags":[],"class_list":["post-6682","post","type-post","status-publish","format-standard","hentry","category-bhakti"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6682","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=6682"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6682\/revisions"}],"predecessor-version":[{"id":6683,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6682\/revisions\/6683"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=6682"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=6682"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=6682"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}