{"id":6684,"date":"2024-05-25T07:57:50","date_gmt":"2024-05-25T05:57:50","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=6684"},"modified":"2024-06-27T15:52:47","modified_gmt":"2024-06-27T13:52:47","slug":"bhakti-tattva-viveka-chapter-two","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/bhakti-tattva-viveka-chapter-two\/","title":{"rendered":"Bhakti Tattva Viveka \u2013 Chapter Two"},"content":{"rendered":"
\n
\n
\n
\n
\n
\n
\n

An Analysis of Semblance of Bhakti<\/h2>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
\n
\n
\n
\n
\n
\n
\n
\n
\n
\n

by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/h3>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
\n
\n
\n
\n
\n

yad bhakty\u0101bh\u0101sa-le\u015bo \u2019pi dad\u0101ti phalam uttamam
\n<\/em>tam \u0101nanda-nidhi\u1e41 k\u1e5b\u1e63\u1e47a caitanya\u1e41 samup\u0101smahe<\/em><\/p>\n

\u201cWe worship \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanya, who is an ocean of transcendental bliss. Even a faint trace of devotion unto Him yields the highest result.\u201d<\/p>\n

My dear devotees, in the previous chapter we discussed the intrinsic nature (svar\u016bpa<\/em>) and extrinsic characteristics (ta\u1e6dastha<\/em>\u2013lak\u1e63a\u1e47a<\/em>) of bhakti<\/em>. In this chapter we will discuss bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, the semblance of devotion. We have already discussed a little about bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> while reviewing the ta\u1e6dastha<\/em>\u2013lak\u1e63a\u1e47a<\/em> of bhakti<\/em>, and indeed, bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> is actually included within the category of the ta\u1e6dastha<\/em>\u2013lak\u1e63a\u1e47a<\/em> of bhakti<\/em>. But since it is not really suitable for the semblance of devotion to be thoroughly analysed in a section where both the intrinsic nature and extrinsic characteristics of bhakti<\/em> are being described, it has become necessary to write a separate chapter on the topic of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. We hope that this article will serve to further clarify the subject matter of the previous chapter.<\/p>\n

It has already been stated that the natural and unadulterated endeavour of the infinitesimal consciousness, the j\u012bva<\/em>, towards the complete consciousness, K\u1e5b\u1e63\u1e47a, is called bhakti<\/em>. J\u012bvas<\/em> are situated in two stages, the liberated stage and the conditioned stage. In the liberated stage the living entity is free from all varieties of material relationships and is situated in his pure, constitutional position. In such a stage the j\u012bva<\/em> remains free from any material designation and hence within him there is no opportunity for the marginal characteristics of bhakti<\/em> to exist. In the conditioned stage the j\u012bva<\/em> forgets his constitutional identity as his spiritual intelligence is deluded by the coverings of the subtle and gross bodies. In this stage the j\u012bva<\/em> acquires various material designations. When a mirror is free from dust, it gives a clear reflection of any object, but when it is covered with dust, it does not give a clear reflection. In such a condition we can say that the mirror has acquired a designation. When something covers the nature (svabh\u0101va<\/em>) of an object, then that covering is called the object\u2019s designation. Material nature covers the pure constitutional nature of the j\u012bva<\/em>, and that covering is the j\u012bva\u2019s<\/em> designation. It is said in \u015ar\u012bmad<\/em>\u2013Bh\u0101gavatam<\/em> (11.2.37):<\/p>\n

bhaya\u1e41 dvit\u012by\u0101bhinive\u015bata\u1e25 sy\u0101d
\n<\/em>i\u015b\u0101d apetasya viparyayo \u2019sm\u1e5bti\u1e25
\n<\/em>tan-m\u0101yay\u0101to budha \u0101bhajet ta\u1e41
\n<\/em>bhaktyaikaye\u015ba\u1e41 guru-devat\u0101tm\u0101<\/em><\/p>\n

The j\u012bva\u2019s<\/em> innate tendency of unalloyed devotion towards the complete consciousness, Bhagav\u0101n \u015ar\u012b K\u1e5b\u1e63\u1e47a, is his eternal occupational duty (nitya<\/em>\u2013dharma<\/em>). When the same j\u012bva<\/em> becomes opposed to Bhagav\u0101n, then he is gripped by fear and his intelligence is lost. M\u0101y\u0101<\/em> is the external potency of Bhagav\u0101n (apara-\u015bakti<\/em>). Considering the existence of this material world, which has manifested from the external potency, to be an independent element from Bhagav\u0101n, the unfortunate living entity falls into material existence. Intelligent people, accepting the shelter of the lotus feet of a bona fide spiritual master, engage themselves in the exclusive bhajana<\/em> of the Supreme Lord, \u015ar\u012b Hari.<\/p>\n

From the verse on the previous page we can conclude that the living entity\u2019s absorption in the material energy (m\u0101y\u0101bhinive\u015ba<\/em>) imposes a false designation upon him. In such an adulterated stage, the devotion of the living entity easily deteriorates and appears as bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Those who desire nothing other than entrance into unalloyed devotion should completely cross over bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and take shelter of kevala<\/em>\u2013bhakti<\/em>, exclusive and uninterrupted devotion. For this reason we are reviewing the topic of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> in great detail. This in-depth analysis of the semblance of devotion is extremely confidential; only intimate devotees are qualified to hear it. This is because those who consider bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> to be bhakti<\/em> will never be pleased upon reading this book until they become truly fortunate. I am feeling immense pleasure in presenting this topic before the intimate devotees.<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has not given a separate analysis of bhakti-\u0101bh\u0101sa<\/em> in Bhakti<\/em>\u2013ras\u0101m\u1e5bta<\/em>\u2013sindhu<\/em>. Within the first half of the verse any\u0101bhil\u0101\u1e63it\u0101<\/em>\u2013\u015b\u016bnya\u1e41 j\u00f1\u0101na-karm\u0101dy-an\u0101v\u1e5btam<\/em>, he has given a complete yet hidden explanation of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. While discussing the topic of rati-\u0101bh\u0101sa, the semblance of ecstatic spiritual emotion, in his review of the principle of rati<\/em>, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has nicely explained bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. I am presenting this deliberation on the semblance of devotion upon the basis of \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b\u2019s conception.<\/p>\n

Bhakti-\u0101bh\u0101sa<\/em> exists prior to the stage of \u015buddha<\/em>\u2013bhakti<\/em>. From bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, the stages of unalloyed devotion and rati<\/em> within unalloyed devotion appear in sequence. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti-ras\u0101m\u1e5bta<\/em>\u2013sindhu<\/em> (1.3.45)): \u201cpratibimbas<\/em> tath\u0101 ch\u0101y\u0101 raty\u0101bh\u0101so dvidh\u0101 mata\u1e25<\/em> \u2013 there are two types of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>: pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>.\u201d The difference between the two is that pratibimba<\/em> remains apart from the original object and appears as another separate entity, while ch\u0101y\u0101<\/em> is completely dependent on the original object and from a position of proximity to it appears as a partial manifestation of the original object. When a tree is reflected in water, the tree that is visible in the water is called the pratibimba<\/em>, or reflection, of the original tree. The reflection is never in touch with the original object. The existence of the reflection is due solely to the existence of the original object; still, the reflection is accepted as a separate entity. The form that appears because of the tree\u2019s blockage of the path of light and that resembles the form of the tree itself is called the ch\u0101y\u0101<\/em>, or shadow. The existence of the ch\u0101y\u0101<\/em> is entirely dependent upon the original object. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b says, tasm\u0101n nirup\u0101dhitvam eva rater mukhya-svar\u016bpatva\u1e41 sop\u0101dhitvam \u0101bh\u0101satva\u1e41 tattva-gau\u1e47y\u0101 v\u1e5btty\u0101 pravartam\u0101natvam iti,<\/em> which means that when bhakti<\/em> is unadulterated, it is svar\u016bpa<\/em>\u2013bhakti<\/em>, devotion in its intrinsic state, but when bhakti<\/em> is adulterated, then it is called bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> is manifested by the gau\u1e47a<\/em>\u2013v\u1e5btti<\/em>, the secondary inclination of the living entity. The living entity\u2019s intrinsic inclination is called the mukhya<\/em>\u2013v\u1e5btti<\/em>, and the inclination that is obstructed or covered is called the gau\u1e47a<\/em>\u2013v\u1e5btti<\/em>. Pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> are both categorised as gau\u1e47a<\/em>\u2013v\u1e5btti<\/em>, or secondary tendencies. When bhakti<\/em> reaches its pure form, it is completely free from the tendencies of pratibimba<\/em> (reflection) and ch\u0101y\u0101<\/em> (shadow). At that time only the original object itself, pure spontaneous devotion, is manifest.<\/p>\n

Pratibimba-bhakti-\u0101bh\u0101sa<\/strong><\/h5>\n

The semblance of devotion known as pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> can be divided into three categories:<\/p>\n

(1) nirvi\u015be\u1e63a-j\u00f1\u0101n\u0101v\u1e5bta-bhakti\u0101bh\u0101sa, <\/em>
\n(2) bahirmukha-karm\u0101v\u1e5bta-bhakti-\u0101bh\u0101sa\u00a0 <\/em>
\n(3) vipar\u012btavastu-bhakti-buddhi-janita-bhakti-\u0101bh\u0101sa.<\/em><\/p>\n

(1) In nirvi\u015be\u1e63a-j\u00f1\u0101n\u0101v\u1e5bta-bhakti-\u0101bh\u0101sa<\/em>, bhakti<\/em> remains hidden by a covering of impersonal knowledge (nirvi\u015be\u1e63a<\/em>\u2013j\u00f1\u0101na<\/em>). At that time a curtain of impersonal knowledge exists between the s\u0101dhaka<\/em> and svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>, making direct realisation of bhakti<\/em> in its inherent form impossible.<\/p>\n

The conception of impersonal knowledge is that within transcendental reality (cit<\/em>\u2013tattva<\/em>), names, forms, qualities, pastimes and other attributes do not exist. According to this philosophy, these attributes exist only in material objects; when the j\u012bva<\/em> becomes liberated from material existence, he merges into undifferentiated Brahman. Wherever such impersonal knowledge exists, unalloyed devotion cannot manifest there. K\u1e5b\u1e63\u1e47\u0101nu\u015b\u012blana<\/em>, the cultivation of devotion unto \u015ar\u012b K\u1e5b\u1e63\u1e47a, is called \u015buddha-bhakti<\/em>. But the activities of bhakti<\/em> are not possible in impersonal liberation because neither K\u1e5b\u1e63\u1e47a, His servant the living entity, nor devotional endeavours are present. If someone believes that when the perfectional stage of liberation is achieved bhakti<\/em> no longer exists due to the destruction of the mind, body and false ego, but simultaneously they continue to follow the process of bhakti<\/em> to achieve such perfection, then how can their devotion to K\u1e5b\u1e63\u1e47a be called eternal and free from deceit? Such a person tries to please K\u1e5b\u1e63\u1e47a for the time being and in the end attempts to extinguish K\u1e5b\u1e63\u1e47a\u2019s existence. In precisely the same way, the demon V\u1e5bk\u0101sura pleased Lord \u015aiva with his worship, and after obtaining a boon from \u015aiva that he could kill anyone by merely placing his hand on their head, he tried to kill \u015aiva himself. The devotion of such a person is deceitful and temporary due to his ignorance of the intrinsic nature of eternally perfected devotion (nitya<\/em>\u2013siddha<\/em>\u2013bhakti<\/em>). In Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> (1.3.44, 46) \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has described the attributes of such deceitful bhakti<\/em>:<\/p>\n

kintu b\u0101la-camatk\u0101rak\u0101r\u012b tac-cihna-v\u012bk\u1e63ay\u0101
\n<\/em>abhij\u00f1ena subodho \u2019ya\u1e41 raty\u0101bh\u0101sa\u1e25 prak\u012brtita\u1e25<\/em><\/p>\n

a\u015bram\u0101bh\u012b\u1e63\u1e6da-nirv\u0101h\u012b rati-lak\u1e63a\u1e47a-lak\u1e63ita\u1e25
\n<\/em>bhog\u0101pavarga-saukhy\u0101\u1e41\u015ba vya\u00f1jaka\u1e25 pratibimbaka\u1e25<\/em><\/p>\n

By observing the symptoms of shedding tears and trembling in persons who desire material enjoyment and liberation, it may seem that they have developed k\u1e5b\u1e63\u1e47a<\/em>\u2013rati<\/em>, ecstatic emotion based on excessive attachment for K\u1e5b\u1e63\u1e47a. But only foolish people, who are easily influenced by a show of external symptoms, will consider such so-called rati<\/em> genuine. Those who are knowledgeable know it to be rati-\u0101bh\u0101sa. Such a person\u2019s trembling and shedding of tears are due to two reasons. The first reason is that they have a hankering for impersonal liberation and by remembering K\u1e5b\u1e63\u1e47a, who alone can award such mukti<\/em>, they feel great pleasure. This pleasure is the cause of their shedding tears and trembling; it is not due to spontaneous love for K\u1e5b\u1e63\u1e47a. The second reason for their shedding tears and trembling is the happiness derived from thinking that simply by the performance of such bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> their inner desires for material enjoyment will be easily fulfilled.<\/p>\n

v\u0101r\u0101\u1e47as\u012b-niv\u0101s\u012b ka\u015bcid aya\u1e41 vy\u0101haran hare\u015b caritam
\n<\/em>yati-go\u1e63\u1e6dhy\u0101m utpulaka\u1e25 si\u00f1cati ga\u1e47\u1e0da-dvay\u012b-masrai\u1e25<\/em><\/p>\n

\u201cOnce, in the city of V\u0101r\u0101\u1e47as\u012b, a renunciant was chanting the names of Hari in an assembly of sanny\u0101s\u012bs<\/em> and eventually he began trembling and tears started flowing from his eyes. While chanting the holy name he was thinking, \u2018Aha! By such a simple process I will attain impersonal liberation.\u201d<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b describes the cause of such a condition (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.3.47\u20138):<\/p>\n

daiv\u0101t sad-bhakta-sa\u1e45gena k\u012brtan\u0101dy-anus\u0101ri\u1e47\u0101m
\n<\/em>pr\u0101ya\u1e25 prasanna-manas\u0101\u1e41 bhogo mok\u1e63\u0101di-r\u0101gi\u1e47\u0101m<\/em><\/p>\n

ke\u1e63\u0101\u00f1cid dh\u1e5bdi bh\u0101vendo\u1e25 pratibimba uda\u00f1cati
\n<\/em>tad-bhakta-h\u1e5bn-nabha\u1e25-sthasya tat-sa\u1e41sarga-prabh\u0101vata\u1e25<\/em><\/p>\n

Exhibiting such trembling and shedding of tears is not easy for an impersonalist because knowledge and renunciation make the heart hard and push away all the symptoms of bhakti<\/em>, which is very tender by nature. Even though in the process of hearing (\u015brava\u1e47a<\/em>) and chanting (k\u012brtana<\/em>) conducted by the impersonalists the disease of the desires for sense gratification and liberation exists, they still feel a little pleasure in their hearts from their performance of \u015brava\u1e47a<\/em> and k\u012brtana<\/em>. If at such a time by some good fortune they obtain the association of a pure devotee of Bhagav\u0101n, then by the effect of that association the bh\u0101va<\/em> that has arisen like the moon in the sky of the hearts of pure devotees is reflected even in their hearts, which are contaminated by the impersonal conception. Such an occurrence can sometimes cause a little ecstasy and shedding of tears. But when again they lack the association of such a devotee, they deride the tears and trembling of their own disciples as fraud or cheating. Hence, bhakti<\/em> can never appear in the heart covered by impersonal knowledge, but sometimes there is the appearance of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>.<\/p>\n

(2) In bahirmukha<\/em>\u2013karm\u0101v\u1e5bta<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> a blockage comprised of an external covering of fruitive activity (karma<\/em>) is produced by the secondary tendency (gau\u1e47a-v\u1e5btti) of bhakti<\/em>. It is as if a curtain of fruitive activity is present between the relisher, the living entity, and that which is to be relished, bhakti<\/em>. This curtain covers the intrinsic nature of bhakti<\/em>. Pursuing the path of mystic yoga and strictly adhering to the occupational duties corresponding to one\u2019s caste and stage of life (var\u1e47\u0101\u015brama<\/em>\u2013dharma<\/em>) are both classified as karma<\/em>. Karma<\/em> is of two types: nitya<\/em> (activities performed regularly) and naimittika<\/em> (activities performed occasionally). All actions that result in piety are considered karma<\/em>, fruitive activity. A detailed explanation of karma<\/em> here would greatly enlarge this presentation. Those who specifically want to understand the concept of karma<\/em> may read the initial pages of my book \u015ar\u012b Caitanya-\u015bik\u1e63\u0101m\u1e5bta.<\/em><\/p>\n

The process of karma<\/em> delineated in the books of the sm\u0101rta<\/em> br\u0101hma\u1e47a<\/em> as is all superficial activity. Activities such as sandhy\u0101<\/em>-vandana, prayers to be recited daily at dusk, that are suitable for the proper execution of one\u2019s var\u1e47\u0101\u015brama<\/em> duties and that are mentioned in the books of the sm\u0101rtas<\/em> are called nitya<\/em>\u2013karma<\/em>, daily routine activities. The sm\u0101rtas<\/em> consider the performance of these daily activities to be bhakti<\/em>. Yet an in-depth review of these activities will reveal that they are superficial. The symptoms of bhakti<\/em> that are visible in them are due merely to pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and not real bhakti<\/em>. This is because the desired fruit of these activities is either the attainment of impersonal liberation or the pleasures of this world or the heavenly worlds. Some people consider the limbs of bhakti<\/em> such as hearing and chanting to be karma<\/em> and the hearing and chanting of the karma-yoga<\/em> process to be bhakti<\/em>. These misconceptions are caused by their ignorance of the proper philosophical conception. Although externally there appear to be many similarities between the processes of karma<\/em>\u2013yoga<\/em> and s\u0101dhana<\/em>\u2013bhakti<\/em>, there exists a fundamental difference between the two. Whatever action is performed to attain mundane happiness in this world or in the heavenly worlds is called karma<\/em>. This happiness is classified as either sense gratification or relief from suffering in the form of impersonal liberation.<\/p>\n

On the other hand, bhakti<\/em> is the action performed with absorption in those sentiments which only help to increase our natural inborn inclination for love of K\u1e5b\u1e63\u1e47a and where the performer has no other desire whatsoever. Despite accruing some other fruits by the performance of such activity, the performer considers those fruits to be very insignificant. Those acts which nourish unalloyed devotion are also considered bhakti<\/em> because bhakti<\/em> alone is the mother of bhakti<\/em>; the processes of j\u00f1\u0101na<\/em> and karma<\/em> can never be capable of producing bhakti<\/em>. My dear intimate devotees, you cannot satisfy the people engaged in gross activities by presenting before them this subtle difference between karma<\/em>\u2013yoga<\/em> and bhakti<\/em>. Only when their faith in the processes of karma<\/em> and j\u00f1\u0101na<\/em> dwindles by the accumulation of heaps of pious activities and by the effect of association with pure devotees of Bhagav\u0101n will the seedling of undeveloped bhakti<\/em> appear in their hearts in the form of faith. Unless in possession of such faith, no one can understand the subtle difference between karma<\/em>\u2013yoga<\/em> and bhakti<\/em>.<\/p>\n

We should understand that if someone thinks that bhakti<\/em> is simply another form of karma<\/em>, then he won\u2019t be able to relish the transcendental sentiments of unalloyed devotion in his heart. The difference between bitter and sweet can be distinguished only by tasting them, not by reasoning. After actually tasting them, it becomes much easier to consider and then determine which of them is superior. Those inclined towards karma<\/em>\u2013yoga<\/em> sometimes dance, tremble and shed tears while chanting the holy name, but all of this is a mere reflection of bhakti<\/em>, not \u015buddha<\/em>\u2013bhakti<\/em>. It is the result of their previous good fortune of having associated with devotees, as described in the verses quoted previously such as daiv\u0101t<\/em> sad<\/em>\u2013bhakta<\/em>\u2013sa\u1e45gena<\/em>\u2026. Their trembling and shedding of tears are just symptoms produced by sensual pleasure and are considered mere reflections (pratibimba<\/em>) only. At such times they are either immersed in thoughts of heavenly pleasure or absorbed in an imaginary ocean of the pleasure derived from liberation. This is pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>.<\/p>\n

(3) In present times we can easily point out vipar\u012bta-vastu-bhakti buddhi-janita-bhakti-\u0101bh\u0101sa<\/em>, which is produced by the visualisation of bhakti<\/em> in activities that are actually opposed to bhakti<\/em> and which is prevalent in the pa\u00f1cop\u0101san\u0101<\/em> and in the \u012b\u015bvarapra\u1e47idh\u0101na<\/em>, concentration upon the Supersoul within the yoga process. Those known as pa\u00f1cop\u0101san\u0101<\/em> consider that there are five samprad\u0101yas<\/em>: \u015aaiva (worshippers of \u015aiva), \u015a\u0101kta (worshippers of Durg\u0101), G\u0101napatya (worshippers of Ga\u1e47e\u015ba), Saura (worshippers of S\u016brya) and Vai\u1e63\u1e47ava (worshippers of Vi\u1e63\u1e47u). All five are followers of impersonalism. The Vai\u1e63\u1e47ava line mentioned here is not the Vai\u1e63\u1e47ava line that follows the genuine principle of bhakti<\/em>. The four genuine Vai\u1e63\u1e47ava samprad\u0101yas<\/em> are not included within the Vai\u1e63\u1e47ava pa\u00f1cop\u0101san\u0101<\/em>\u2013samprad\u0101ya<\/em> mentioned here. \u015ar\u012b R\u0101m\u0101nuj\u0101c\u0101rya, \u015ar\u012b Madhv\u0101c\u0101rya, \u015ar\u012b Vi\u1e63\u1e47usv\u0101m\u012b and \u015ar\u012b Nimb\u0101ditya are the four \u0101c\u0101ryas<\/em> of the four bona fide samprad\u0101yas<\/em> of unalloyed devotion that are described in the verse \u015br\u012b-brahmarudra-sanak\u0101\u015b catv\u0101ra\u1e25 samprad\u0101yina\u1e25<\/em>. To indicate these four samprad\u0101yas<\/em>, it is said in the scriptures samprad\u0101ya-vih\u012bn\u0101 ye mantr\u0101s te ni\u1e63phal\u0101 mat\u0101\u1e25<\/em>, which means mantras not accepted from the four bona fide samprad\u0101yas<\/em> yield no results.<\/p>\n

Vai\u1e63\u1e47avas who belong to the pa\u00f1cop\u0101san\u0101<\/em> section are basically impersonalists, not pure devotees. All the pa\u00f1cop\u0101sakas<\/em> believe that the m\u016brtis<\/em> of their five worshipful deities are ultimately imaginary. In other words they believe that Brahman has no form and that these forms are conceived only as a convenience for worship while still in the bodily conception of life. According to their concept, when one\u2019s worship becomes perfect he merges into impersonal Brahman and the devotion he offered to those \u201cimaginary\u201d m\u016brtis<\/em> whom he considers to be the Supreme is not eternal. This activity is simply j\u00f1\u0101n\u0101v\u1e5bta<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, devotion that is covered by impersonal knowledge. One cannot attain unalloyed devotion as long as he believes such semblance of devotion to be real bhakti<\/em>. If symptoms of bhakti<\/em> such as trembling and the profuse shedding of tears are detected in the performers of this type of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, they should be taken only as symptoms produced by sensual pleasure and a mere reflection (pratibimba<\/em>) of the genuine symptoms.<\/p>\n

Just as the pa\u00f1cop\u0101sakas<\/em> display a semblance of devotion towards their \u201cimaginary\u201d deities of demigods, similarly yog\u012bs<\/em> also display trembling and shedding of tears towards their \u201cimaginary\u201d deity of the Supersoul. These are all examples of pratibimba-bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. The concept that pratibimba-bhakti<\/em>-\u0101bh\u0101sa will gradually develop and ultimately transform into unalloyed devotion is totally false because by rejecting impersonal meditation and the benefits sought from fruitive activities the existence of this semblance of devotion totally vanishes. There remains no possibility of those practising pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> actually being benefited unless they completely purify their consciousness from its very root. Impersonalists such as the four Kum\u0101ras and the topmost j\u00f1\u0101n\u012b<\/em> \u015aukadeva Gosv\u0101m\u012b could only begin new and more exalted lives when they completely renounced their previous faiths and accepted the path of bhakti<\/em>. By the strength of their new, exalted lives they achieved the status of our \u0101c\u0101ryas. Regarding pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa,<\/em> \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.3.42\u20133):<\/p>\n

vimukt\u0101khila tar\u1e63air y\u0101 muktair api vim\u1e5bgyate
\n<\/em>y\u0101 k\u1e5b\u1e63\u1e47en\u0101tigopy\u0101\u015bu bhajadbhyo \u2019pi na d\u012byate<\/em><\/p>\n

s\u0101 bhukti-mukti-k\u0101matv\u0101c chuddh\u0101\u1e41 bhaktim akurvat\u0101m
\n<\/em>h\u1e5bdaye sambhavaty e\u1e63\u0101\u1e41 katha\u1e41 bh\u0101gavat\u012b rati\u1e25<\/em><\/p>\n

\u201cHow is it possible for the rare bhagavad<\/em>\u2013rati<\/em>, ecstatic emotion for Bhagav\u0101n that appears in the stage of bh\u0101va<\/em>, to appear in the hearts of those desiring material sense gratification and impersonal liberation when such rati<\/em> is being eagerly sought after by liberated souls who have completely renounced all varieties of material desires and is not easily granted by \u015ar\u012b K\u1e5b\u1e63\u1e47a to those engaged in His exclusive bhajana<\/em>?\u201d<\/p>\n

It is imperative to mention here that those who consider the pleasure derived from illicit association with women and taking intoxication to be love of God are themselves polluted and may pollute others also.<\/p>\n

Ch\u0101y\u0101-bhakti-\u0101bh\u0101sa<\/strong><\/h5>\n

It is very important for a s\u0101dhaka<\/em> to understand ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Unlike pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> is not crooked and shrewd; it has simplicity and virtue. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written as follows regarding ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.3.49\u201353):<\/p>\n

k\u1e63udra kaut\u016bhalamay\u012b ca\u00f1cal\u0101 du\u1e25kha-h\u0101ri\u1e47\u012b
\n<\/em>rate\u015b ch\u0101y\u0101 bhavet ki\u00f1cit tat-s\u0101d\u1e5b\u015by\u0101valambin\u012b<\/em><\/p>\n

hari-priya-kriy\u0101-k\u0101lade\u015ba-p\u0101tr\u0101di-sa\u1e45gam\u0101t
\n<\/em>apy \u0101nu\u1e63a\u1e45gik\u0101de\u1e63\u0101 kvacid aj\u00f1e\u1e63v ap\u012bk\u1e63yate<\/em><\/p>\n

kintu bh\u0101gya\u1e41 vin\u0101 n\u0101sau bh\u0101v\u0101c ch\u0101y\u0101py uda\u00f1cati
\n<\/em>yad abhyudayata\u1e25 k\u1e63ema\u1e41 tatra sy\u0101d uttarottaram<\/em><\/p>\n

hari-priya-janasyaiva pras\u0101da-bhara-l\u0101bhata\u1e25
\n<\/em>bh\u0101v\u0101bh\u0101so \u2019pi sahas\u0101 bh\u0101vatvam upagacchati<\/em><\/p>\n

tasminn ev\u0101par\u0101dhena bh\u0101v\u0101bh\u0101so \u2019py anuttama\u1e25
\n<\/em>krame\u1e47a k\u1e63ayam \u0101pnoti khastha-p\u016br\u1e47a-\u015ba\u015b\u012b yath\u0101<\/em><\/p>\n

\u201cThere are a few similarities between ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and \u015buddha<\/em>\u2013bhakti<\/em>, but by nature the practitioner of ch\u0101y\u0101<\/em>\u2013bhakti-\u0101bh\u0101sa<\/em> feels some slight curiosity concerning what fruit will be attained by following this process, his mind is restless and some of his material distress is eradicated. Ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> is sometimes visible even within a person bereft of spiritual knowledge, just by the influence of their having come into contact with the times, places and devotees that are related to Bhagav\u0101n. Whether one be a follower of pa\u00f1cop\u0101sana<\/em> or of a bona fide disciplic succession, one cannot attain the stage of ch\u0101y\u0101<\/em>\u2013bhakti-\u0101bh\u0101sa<\/em> without some special good fortune having arisen within him, because upon the shadow of bh\u0101va<\/em> arising just once \u2013 in whatever minute degree it may be \u2013 it will certainly grow and result in progressive benefit for the s\u0101dhaka<\/em>. Upon obtaining the mercy of a pure Vai\u1e63\u1e47ava, bh\u0101va<\/em>\u2013\u0101bh\u0101sa<\/em> can suddenly progress up to the stage of bh\u0101va<\/em>. But on the other hand, if one commits offences at the feet of pure Vai\u1e63\u1e47avas, even the topmost semblance of bh\u0101va<\/em> gradually deteriorates, just like the gradual waning of the moon in k\u1e5b\u1e63\u1e47a<\/em>\u2013pak\u1e63a<\/em>, the dark fortnight of the lunar month.\u201d<\/p>\n

Ch\u0101y\u0101-bhakti-\u0101bh\u0101sa <\/em>is of two types:
\n(1) svar\u016bpa-j\u00f1\u0101n\u0101bh\u0101vajanita-bhakti-\u0101bh\u0101sa<\/em>, the semblance of devotion that appears in the absence of knowledge of one\u2019s inherent identity, and
\n(2) bhakti-udd\u012bpaka-vastu-\u015bakti-janita-bhakti-\u0101bh\u0101sa<\/em>, the semblance of devotion in which the stimulation for bhakti<\/em> is caused by the influence of having come into contact with objects such as time, place and circumstance that are related to Bhagav\u0101n.<\/p>\n

(1) The intrinsic knowledge (svar\u016bpa<\/em>\u2013j\u00f1\u0101na<\/em>) concerning the s\u0101dhaka<\/em> (the practitioner), s\u0101dhana<\/em> (the practice) and s\u0101dhya<\/em> (the object of achievement) is non-different from the inherent nature of \u015buddha<\/em>\u2013bhakti<\/em>. When such svar\u016bpa<\/em>\u2013j\u00f1\u0101na<\/em> has not yet arisen within a s\u0101dhaka<\/em> but the desire to cross over the ocean of material existence has come within him, then whatever symptoms of bhakti<\/em> visible in him in that condition are merely bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. This semblance of devotion transforms into \u015buddha<\/em>\u2013bhakti<\/em> when one obtains this intrinsic knowledge. Even for Vai\u1e63\u1e47avas who are duly initiated into the genuine samprad\u0101ya<\/em>, the illumination of one\u2019s eternal identity arising from the d\u012bk\u1e63\u0101<\/em>\u2013mantra<\/em> that they received from their d\u012bk\u1e63\u0101<\/em>\u2013guru<\/em> will not appear until they are fortunate enough to receive instruction on this intrinsic knowledge. Due to ignorance of this intrinsic knowledge of the bhakti<\/em>\u2013yoga<\/em> process, svar\u016bpa<\/em>\u2013siddha<\/em>\u2013bhakti<\/em> remains covered and hence only the semblance of devotion is visible.<\/p>\n

The devotion of pa\u00f1cop\u0101sakas<\/em> who remain aloof from the teachings of impersonalism and perform the worship of their favourite deity by considering him or her to be a direct expansion of Bhagav\u0101n and the supreme goal is also ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Still, there is a great deal of difference between pa\u00f1cop\u0101saka<\/em> Vai\u1e63\u1e47avas and s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47avas. The resolute faith of s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47avas in the personal aspect of Bhagav\u0101n is much stronger than that of pa\u00f1cop\u0101saka<\/em> Vai\u1e63\u1e47avas. By receiving proper instruction on philosophical principles, a s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47ava remains hopeful of reaching a very exalted stage of pure Vai\u1e63\u1e47avism, but a pa\u00f1cop\u0101saka<\/em> cannot be as hopeful of achieving such an exalted stage of Vai\u1e63\u1e47avism by receiving instruction on philosophical principles according to their own custom.<\/p>\n

The accessibility of association of pure devotees for s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47avas is much better than it is for pa\u00f1cop\u0101sakas<\/em>. If by some fortune the pa\u00f1cop\u0101sakas<\/em> obtain the association of devotees and simultaneously keep themselves aloof from the association of impersonalists, they can then be refined by the s\u0101mprad\u0101yika<\/em> system and can begin pursuing the path of unalloyed devotion. Two scriptural evidences mentioned in Bhakti<\/em>\u2013sandarbha<\/em> are being quoted here. In the Skanda<\/em> Pur\u0101\u1e47a<\/em> it is confirmed that s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47avas achieve their desired result even by the practice of ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. \u015ar\u012b Mah\u0101deva says (Hari<\/em>\u2013bhakti-vil\u0101sa<\/em> 11.200):<\/p>\n

d\u012bk\u1e63\u0101-m\u0101tre\u1e47a k\u1e5b\u1e63\u1e47asya nar\u0101 mok\u1e63a\u1e41 labhanti vai
\nki\u1e41 punar ye sad\u0101 bhakty\u0101 p\u016bjayanty acyuta\u1e41 nar\u0101\u1e25<\/em><\/p>\n

\u201cJust by receiving initiation into the k\u1e5b\u1e63\u1e47a<\/em>\u2013mantra<\/em> one can obtain liberation, so what can be said about what one can achieve by performing devotion unto the Supreme Lord?\u201d<\/p>\n

Regarding pa\u00f1cop\u0101sakas<\/em> who, remaining free from pratibimba-bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, have developed ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, the \u0100di<\/em>\u2013var\u0101ha<\/em> Pur\u0101\u1e47a<\/em> (211.85) says:<\/p>\n

janm\u0101ntara-sahasre\u1e63u sam\u0101r\u0101dhya v\u1e5b\u1e63adhvajam
\n<\/em>vai\u1e63\u1e47avatva\u1e41 labhet ka\u015bcit sarva-p\u0101pa-k\u1e63aye sati<\/em><\/p>\n

\u201cIf one worships Ga\u1e47e\u015ba for thousands of births and becomes free from all sins, then it is possible to come to the platform of Vai\u1e63\u1e47avism.\u201d<\/p>\n

The scriptural conclusion is that \u015aaktas, worshippers of the goddess Durg\u0101, are gradually elevated to bhakti<\/em> by first becoming worshippers of the sun-god, then worshippers of Ga\u1e47e\u015ba, then worshippers of \u015aiva, then pa\u00f1cop\u0101saka<\/em> Vai\u1e63\u1e47avas, and finally s\u0101mprad\u0101yika<\/em> Vai\u1e63\u1e47avas. By the careful analysis of the words of the scriptures it is understood that by the influence of association with pure devotees, ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> transforms into pure devotion.<\/p>\n

(2) In the scriptures there are many examples of bhakti<\/em>\u2013udd\u012bpakavastu-\u015bakti-janita-bhakti-\u0101bh\u0101sa<\/em>. The tulas\u012b<\/em> plant, mah\u0101<\/em>\u2013pras\u0101da<\/em>, vai\u1e63\u1e47ava<\/em>\u2013pras\u0101da<\/em>, the days of devotional observance such as Ek\u0101da\u015b\u012b, the deity of Bhagav\u0101n, the holy dh\u0101mas<\/em>, the Ga\u1e45g\u0101, the foot-dust of Vai\u1e63\u1e47avas and so on are various objects that act as bhakti<\/em>\u2013udd\u012bpaka<\/em>, stimuli to devotion. The living entity receives immense benefit even by coming in contact with these objects unknowingly. Sometimes benefit is accrued even when the innocent j\u012bva unknowingly commits an offence to them. Coming into contact with these objects in this way is also bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Devotees will not be astonished upon witnessing such remarkable results of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>; all such results are due solely to the immense power of \u015buddha<\/em>\u2013bhakti<\/em>. If the processes of j\u00f1\u0101na<\/em> and yoga are not executed purely and if they are not supported by bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>, then they are incapable of granting any result. On the other hand, Bhakti-dev\u012b is completely independent; regardless of the motives of those who take shelter of her, she fulfils their innermost desires. Although all these results are visible in the semblance of devotion, it is not the prescribed conduct. The execution of unalloyed devotion is our only duty. Those who desire absolute success should not under any circumstance give a place to pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> within their hearts. By the strength of bhajana<\/em> performed under the guidance of pure Vai\u1e63\u1e47avas, they should cross beyond ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> and take exclusive shelter at the lotus feet of Bhakti-dev\u012b. Therefore all of you kindly accept the following principle presented by Vi\u015bva-vai\u1e63\u1e47ava D\u0101sa:<\/p>\n

pratibimbas tath\u0101 ch\u0101y\u0101 bhed\u0101t tattva-vic\u0101rata\u1e25
\n<\/em>bhakty\u0101bh\u0101so dvidh\u0101 so \u2019pi varjan\u012bya\u1e25 ras\u0101rthibhi\u1e25<\/em><\/p>\n

\u201cThose who desire to relish the liquid mellows of devotion (bhakti<\/em>\u2013rasa<\/em>) should always remain aloof from both types of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. By reviewing this subject matter, it is concluded that the semblance of devotion is of two types, pratibimba<\/em>\u2013bhakti-\u0101bh\u0101sa<\/em> and ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> has a tendency to make the living entity commit offences, while ch\u0101y\u0101-bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> is incomplete in itself. The execution of unalloyed devotion is the only recommended activity for the living entity.\u201d<\/p>\n

Offences<\/strong> Towards Bhakti<\/strong><\/h5>\n

This is a very dangerous item. We execute so many limbs of bhakti<\/em>, such as accepting the d\u012bk\u1e63\u0101<\/em>\u2013mantra<\/em> from a bona fide spiritual master, every day applying tilaka<\/em> to twelve different parts of the body, performing arcana<\/em> unto \u015ar\u012b K\u1e5b\u1e63\u1e47a, observing the vow of Ek\u0101da\u015b\u012b, chanting the holy name and remembering K\u1e5b\u1e63\u1e47a according to one\u2019s ability, visiting the holy places like V\u1e5bnd\u0101vana and so forth. But unfortunately we don\u2019t try hard enough to avoid committing offences at the feet of Bhakti-dev\u012b. Giving the example of the activities of Mukunda, \u015ar\u012bman Mah\u0101prabhu highlighted (\u015ar\u012b Caitanya-bh\u0101gavata, Madhya<\/em>\u2013kha\u1e47\u1e0da<\/em> 10.185, 188\u2013190, 192):<\/p>\n

k\u1e63a\u1e47e dante t\u1e5b\u1e47a laya, k\u1e63a\u1e47e j\u0101\u1e6dh\u012b m\u0101re
\n<\/em>o kha\u1e0da-j\u0101\u1e6dhiy\u0101 \u2013 be\u1e6d\u0101 n\u0101 dekhibe more
\n<\/em>prabhu bole \u2013 o be\u1e6d\u0101 jakhana yath\u0101 j\u0101ya
\n<\/em>se\u012b mata kath\u0101 kahi tath\u0101ya mi\u015b\u0101ya
\n<\/em>v\u0101\u015bi\u1e63\u1e6dha pa\u1e0daye jabe advaitera sa\u1e45ge
\n<\/em>bhakti-yoge n\u0101ce g\u0101ya t\u1e5b\u1e47a kari dante
\n<\/em>anya samprad\u0101ye giy\u0101 jakhana s\u0101mbh\u0101ya
\n<\/em>n\u0101hi m\u0101ne bhakti j\u0101\u1e6dhi m\u0101raye sad\u0101ya
\n<\/em>bhakti-sth\u0101ne uh\u0101ra haila apar\u0101dha
\n<\/em>eteke uh\u0101ra haila dara\u015bana-b\u0101dha<\/em><\/p>\n

(\u015ar\u012bman Mah\u0101prabhu said:) \u201cI can never bestow mercy upon Mukunda because sometimes he displays his humility by taking straw 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 own convenience, sometimes he behaves as My follower and at other times he criticises Me. Hence, I cannot reward him. Wherever he goes, seeking his own benefit he represents himself accordingly and mixes with people. Sometimes he supports the doctrine of m\u0101y\u0101v\u0101da<\/em> by reciting from the book Yoga<\/em>\u2013v\u0101\u015bi\u1e63\u1e6dh\u0101<\/em>, which is endowed with Advaita philosophy, and at other times he shows his faith by abandoning the impersonal concept and cultivating k\u1e5b\u1e63\u1e47a<\/em>\u2013bhakti<\/em> by becoming meek and humble, and by dancing and performing k\u012brtana<\/em>. When he enters the sect of the impersonalists, he rejects the eternality of bhakti<\/em> and condemns the devotees with the weapon of argument and logic. In this way he has committed an offence at the feet of Bhakti-dev\u012b. Therefore I cannot give him My dar\u015bana<\/em>.\u201d<\/p>\n

Mukunda Datta is an eternal associate of the Lord, so whatever Mah\u0101prabhu said to him in this regard is only a pastime. But Mah\u0101prabhu\u2019s objectives are very grave, so there must be an extremely confidential reason for His statements here. His confidential instruction is that we cannot please K\u1e5b\u1e63\u1e47a just by accepting initiation and executing the various limbs of bhakti<\/em>. Only those who have unwavering faith in exclusive devotion can satisfy Him. Those who have developed such faith accept the path of unalloyed devotion with great determination. They do not visit places where doctrines that are unrelated to \u015buddha<\/em>\u2013bhakti<\/em> are discussed. They go to places where the topic of pure devotion is being discussed and they listen with great interest. Simplicity, determination and exclusive desire for bhakti<\/em> are the natural characteristics of such unalloyed devotees. They never approve of statements or activities that are opposed to the principles of bhakti<\/em> merely to gain popularity; pure devotees always remain indifferent to such things.<\/p>\n

These days most people don\u2019t try to avoid the above-mentioned offences. Just from seeing the devotees or hearing narrations of the Lord\u2019s activities, they display symptoms of apparent spiritual ecstasy such as trembling and the shedding of tears and they support spiritual philosophy in assemblies, but afterwards they are again seen becoming mad after sense gratification. Therefore, dear readers, what can be said about the so-called firm adherence (ni\u1e63\u1e6dh\u0101<\/em>) of those who display these bogus sentiments? We understand that just to earn fame they display these symptoms before the devotees. Out of greed to acquire fame or other material benefits, they display varieties of this sort of conduct. It is a matter of great sorrow that these people not only commit an offence at the feet of Bhakti-dev\u012b by propagating deceitful philosophies in the name of bhakti<\/em>, but also completely ruin the spiritual lives of the living entities of this world.<\/p>\n

Dear readers, we should remain very careful not to ever commit any offence at the feet of Bhakti-dev\u012b. First of all, we must vow to perform bhakti<\/em> while remaining indifferent to all else. We must never do anything or speak anything that is contrary to bhakti<\/em> just to gain popularity or collect followers. We must remain simple and straightforward in our actions. There shouldn\u2019t be any difference between our words and our actions. We must never try to gain the favour of those who are indifferent to bhakti<\/em> by displaying to them artificial symptoms of advanced devotion. We will always remain chaste to the principles of unalloyed devotion and will never support any other doctrine. Our external conduct and the feelings within our hearts should be one and the same.<\/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":"

An Analysis of Semblance of Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura yad bhakty\u0101bh\u0101sa-le\u015bo \u2019pi dad\u0101ti phalam uttamam tam \u0101nanda-nidhi\u1e41 k\u1e5b\u1e63\u1e47a caitanya\u1e41 samup\u0101smahe \u201cWe worship \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanya, who is an ocean of transcendental bliss. Even a faint trace of devotion unto Him yields the highest result.\u201d My dear devotees, in the previous chapter we discussed the…<\/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-6684","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\/6684","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=6684"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6684\/revisions"}],"predecessor-version":[{"id":6685,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6684\/revisions\/6685"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=6684"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=6684"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=6684"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}