{"id":6686,"date":"2024-05-25T08:01:53","date_gmt":"2024-05-25T06:01:53","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=6686"},"modified":"2024-06-27T15:52:39","modified_gmt":"2024-06-27T13:52:39","slug":"bhakti-tattva-viveka-chapter-three","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/bhakti-tattva-viveka-chapter-three\/","title":{"rendered":"Bhakti Tattva Viveka \u2013 Chapter Three"},"content":{"rendered":"
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An Analysis of the Natural Attributes of Bhakti<\/h2>\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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\u015buddha-bhakti-svavh\u0101vasya <\/em>prabh\u0101v\u0101n yat-pad\u0101\u015bray\u0101t
\n<\/em>sadaiva labhate j\u012bvas <\/em>ta\u1e41 caitanyam aha\u1e41 bhaje<\/em><\/p>\n

\u201cI worship \u015ar\u012b Caitanya Mah\u0101prabhu. By taking shelter of His feet, the living entity forever obtains the potency issuing from the very nature of unalloyed devotion.\u201d<\/p>\n

\u015auddha<\/em>\u2013bhakti<\/em> manifests along with six symptoms:<\/p>\n

(1) kle\u015baghn\u012b<\/em> \u2013 it brings immediate relief from all kinds of material distress;
\n(2) \u015bubhad\u0101<\/em> \u2013 it brings all auspiciousness;
\n(3) mok\u1e63a<\/em>\u2013laghut\u0101k\u1e5bt<\/em> \u2013 liberation becomes insignificant before it;
\n(4) sudurlabh\u0101<\/em> \u2013 it is rarely achieved;
\n(5) s\u0101ndr\u0101nanda<\/em>\u2013vi\u015be\u1e63\u0101tm\u0101<\/em> \u2013 it grants intense transcendental pleasure; and
\n(6) k\u1e5b\u1e63\u1e47\u0101kar\u1e63a\u1e47\u012b<\/em> \u2013 it is the only means to attract \u015ar\u012b K\u1e5b\u1e63\u1e47a.<\/p>\n

In the stage of s\u0101dhana<\/em>\u2013bhakti<\/em> only the first two symptoms appear, in the stage of b<\/em>h\u0101va<\/em> the first four symptoms appear and in the stage of prema<\/em> all six symptoms appear. These six symptoms will now be systematically discussed.<\/p>\n

(1) Kle\u015baghn\u012b<\/em> \u2013 Bhakti-dev\u012b completely removes all the distress (kle\u015ba<\/em>) of those who take shelter of unalloyed devotion. Kle\u015ba is of three types: sin (p\u0101pa<\/em>), sins in their seed form (p\u0101pa<\/em>\u2013b\u012bja<\/em>) and ignorance (avidy\u0101<\/em>). Due to the sins committed by the j\u012bva<\/em> in innumerable lifetimes or the sins that he may commit in his present or future lives, he has to suffer various types of distress. The prominent sins have been analysed in the fifth wave of the second shower of my book \u015ar\u012b<\/em> Caitanya<\/em>\u2013\u015bik\u1e63\u0101m\u1e5bta<\/em>. These sins can be further divided into two categories: pr\u0101rabdha<\/em> and apr\u0101rabdha<\/em>.<\/p>\n

Pr\u0101rabdha<\/em> sins are those for which the living entity must suffer the reactions in his present life span. The sins whose reactions will be suffered in one\u2019s next life are called apr\u0101rabdha<\/em>. The sins committed by the living entity in innumerable lifetimes combine together as apr\u0101rabdha<\/em> sins and in his next birth fructify as pr\u0101rabdha<\/em> sins. Hence, within the jurisdiction of eternal law, the j\u012bva<\/em> is bound to suffer the reactions of the sins he has committed in his innumerable lifetimes. Birth in a br\u0101hma\u1e47a<\/em> family, a Muslim family, a wealthy family or a poor family, or having beautiful personal features or being ugly are all the results of pr\u0101rabdha<\/em>\u2013karma<\/em>. Birth in an untouchable (yavana) family is due to pr\u0101rabdha<\/em> sins. Unalloyed devotion destroys both types of sin, pr\u0101rabdha<\/em> and apr\u0101rabdha<\/em>. If the path of j\u00f1\u0101na<\/em> is followed properly, it destroys apr\u0101rabdha<\/em>\u2013karma<\/em>. But according to the scriptures of the j\u00f1\u0101n\u012bs<\/em>, one must suffer the reactions of his pr\u0101rabdha<\/em>\u2013karma<\/em>. But bhakti<\/em> also destroys pr\u0101rabdha<\/em>\u2013karma<\/em>:<\/p>\n

yan-n\u0101madheya-\u015brava\u1e47\u0101nuk\u012brtan\u0101d
\n<\/em>yat-prahva\u1e47\u0101d yat smara\u1e47\u0101d api kvacit
\n<\/em>\u015bv\u0101do \u2019pi sadya\u1e25 savan\u0101ya kalpate
\n<\/em>kuta\u1e25 punas te bhagavan nu dar\u015ban\u0101t<\/em><\/p>\n

\u201cDevah\u016bti said: O my dear Lord, by hearing and chanting Your holy names, by offering obeisances unto You and by remembering You, even a person born in a family of dog-eaters immediately obtains the right to perform Vedic sacrifices; in other words, he acquires the status of a br\u0101hma\u1e47a<\/em>. What to speak then of the benefit one can achieve by receiving Your direct dar\u015bana<\/em>?\u201d (\u015ar\u012bmad-Bh\u0101gavatam<\/em> 3.33.6)<\/p>\n

This verse highlights how bhakti<\/em> easily destroys the pr\u0101rabdha<\/em> sins that result in taking birth in a low-class family. Now see how bhakti<\/em> also destroys apr\u0101rabdha<\/em> sins:<\/p>\n

apr\u0101rabdha-phala\u1e41 p\u0101pa\u1e41 k\u016b\u1e6da\u1e41 b\u012bja\u1e41 phalonmukham
\n<\/em>krame\u1e47aiva pral\u012byeta vi\u1e63\u1e47u-bhakti-rat\u0101tman\u0101m<\/em><\/p>\n

For those who have undeviating and exclusive attachment for devotion unto Lord Vi\u1e63\u1e47u, their (1) apr\u0101rabdha<\/em>, the accumulated stock of sins that are lying in a dormant condition, (2) k\u016b\u1e6da<\/em>, sins that are tending towards producing seeds, which means that they are beginning to take shape as sinful desires, (3) b\u012bja<\/em>, seeds that are already established as sinful desires, and (4) pr\u0101rabdha<\/em>, fructified sins, are all destroyed in sequence.\u201d (Padma Pur\u0101\u1e47a<\/em>; Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.23)<\/p>\n

The purport is that for the destruction of their sins, the devotees need not perform any separate acts of either karma<\/em> or j\u00f1\u0101na<\/em> as atonement.<\/p>\n

The desires to commit sinful activities that are situated within the heart of the living entity are called p\u0101pa<\/em>\u2013b\u012bja<\/em>, the seeds of sins. P\u0101pa<\/em>\u2013b\u012bja<\/em> can only be destroyed by bhakti<\/em>:<\/p>\n

tais t\u0101ny agh\u0101ni p\u016byante tapo-d\u0101na-vrat\u0101dibhi\u1e25
\n<\/em>n\u0101dharmaja\u1e41 tad-dh\u1e5bdaya\u1e41 tad ap\u012b\u015b\u0101\u1e45ghri-sevay\u0101=
\n<\/em>(\u015ar\u012bmad-Bh\u0101gavatam <\/em>6.2.17; Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.1.24)<\/p>\n

The systematic methods for the atonement of sins that are prescribed in the scriptures, such as the performance of difficult vows like c\u0101ndr\u0101ya\u1e47a<\/em> * and other activities on the path of ordinary karma<\/em>, as well as the performance of austerities and the giving of charity, destroy only those sins for which they are specifically prescribed. Those atonements do not destroy the seeds of sin, or in other words the sinful desires that have arisen due to ignorance. Sinful desires can be removed only by engaging in the service of K\u1e5b\u1e63\u1e47a, meaning that besides bhakti<\/em> there is no other means that can expunge sinful desires from the heart. As soon as Bhakti-dev\u012b appears in the heart, all sinful desires \u2013 as well as any desires for piety \u2013 are destroyed at the root. The following verses from the Padma<\/em> Pur\u0101\u1e47a<\/em> and \u015ar\u012bmad-Bh\u0101gavatam<\/em> describe how bhakti<\/em> eradicates avidy\u0101<\/em>, ignorance:<\/p>\n

* C\u0101ndr\u0101ya\u1e47a<\/em> is a vow where one takes only fifteen mouthfuls of food on the full moon day, decreasing by one mouthful each succeeding day until one fasts completely on the new moon day. Then one gradually increases his intake by one mouthful per day up until the next full moon.<\/p>\n

k\u1e5bt\u0101nuy\u0101tr\u0101 vidy\u0101bhir hari-bhaktir anuttam\u0101
\n<\/em>avidy\u0101\u1e41 nirdahaty \u0101\u015bu d\u0101va-jv\u0101leva pannag\u012bm<\/em><\/p>\n

\u201cWhen hari-bhakti<\/em> appears in the heart, she is followed by the knowledge potency (vidy\u0101<\/em>\u2013\u015bakti<\/em>), which immediately dispels the ignorance situated within the heart of the living entity, just as a serpent is burnt by a blazing forest fire.\u201d(Padma Pur\u0101\u1e47a<\/em>; Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.26)<\/p>\n

yat-p\u0101da-pa\u1e45kaja-pal\u0101\u015ba-vil\u0101sa-bhakty\u0101
\n<\/em>karm\u0101\u015baya\u1e41 grathitam udgrathayanti santa\u1e25
\n<\/em>tadvan na rikta-matayo yatayo \u2019pi ruddhasroto-
\n<\/em>ga\u1e47\u0101s tam ara\u1e47a\u1e41 bhaja v\u0101sudevam<\/em><\/p>\n

\u201cAscetics who have detached their minds from the objects of the senses by keeping their senses away from those objects cannot easily untie the knot of false ego from their hearts, whereas devotees who are exclusively engaged in transcendental loving service unto the lotus feet of \u015ar\u012b K\u1e5b\u1e63\u1e47a can untie this knot in no time. Hence, one should engage in bhajana<\/em> of \u015ar\u012b K\u1e5b\u1e63\u1e47a, the supreme shelter.\u201d(\u015ar\u012bmad-Bh\u0101gavatam<\/em> 4.22.39; Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.25)<\/p>\n

Though the cultivation of knowledge can dispel ignorance to some extent, without taking shelter of bhakti<\/em>, a s\u0101dhaka<\/em> will certainly fall down:<\/p>\n

ye \u2019nye \u2019ravind\u0101k\u1e63a vimukta-m\u0101ninas
\n<\/em>tvayy asta-bh\u0101v\u0101d avi\u015buddha-buddhaya\u1e25
\n<\/em>\u0101ruhya k\u1e5bcchre\u1e47a para\u1e41 pada\u1e41 tata\u1e25
\n<\/em>patanty adho \u2019n\u0101d\u1e5bta-yu\u1e63mad-a\u1e45ghraya\u1e25<\/em><\/p>\n

\u201cThe demigods prayed: O lotus-eyed Lord, although by the cultivation of neti<\/em>\u2013neti<\/em>, the negativity principle, non-devotees endeavour to attain something different from dull matter and consider themselves liberated, their intelligence is impure. With great difficulty they cross the ocean of nescience to attain the stage of Brahman, but because they have not taken permanent shelter of Your lotus feet, they fall down from such a stage.\u201d(\u015ar\u012bmad-Bh\u0101gavatam<\/em> 10.2.32)<\/p>\n

O intimate devotees, having surely heard the word avidy\u0101<\/em> before, you must be eager to know its intrinsic nature. Therefore I will explain a few points in this regard. \u015ar\u012b K\u1e5b\u1e63\u1e47a possesses unlimited varieties of potencies (\u015baktis<\/em>). Amongst them, cit<\/em>\u2013\u015bakti<\/em>, j\u012bva<\/em>\u2013\u015bakti<\/em> and m\u0101y\u0101<\/em>\u2013\u015bakti<\/em> are prominent. Cit<\/em>\u2013\u015bakti<\/em> displays Bhagav\u0101n\u2019s abode (dh\u0101ma<\/em>) and all the paraphernalia necessary for His pastimes (l\u012bl\u0101<\/em>). Another name for cit<\/em>\u2013\u015bakti<\/em> is svar\u016bpa<\/em>\u2013\u015bakti<\/em>. J\u012bva<\/em>\u2013\u015bakti<\/em> produces innumerable living entities. By nature j\u012bva<\/em>s are purely spiritual (cit<\/em>\u2013tattva<\/em>), but due to their incomplete constitution they can be trapped by m\u0101y\u0101<\/em>, the illusory energy. By harbouring selfish desires they become opposed to K\u1e5b\u1e63\u1e47a and are trapped by the illusory energy, and by desiring to be disposed towards K\u1e5b\u1e63\u1e47a they are freed from m\u0101y\u0101<\/em> and engage in His service. This is the difference between conditioned and liberated j\u012bva<\/em>s.<\/p>\n

The illusory energy acts in two ways upon the intrinsic nature of the conditioned living entity: through the avidy\u0101<\/em> potency and through the vidy\u0101<\/em> potency. Through its avidy\u0101<\/em> aspect, m\u0101y\u0101<\/em> covers the constitutional pure ego of the living entity, thus creating a false or distorted ego by which the j\u012bva<\/em> identifies himself with gross matter. This shackle of ignorance is the cause of the j\u012bva<\/em>\u2019s conditioned state. Becoming free from avidy\u0101<\/em> and devoid of false designations, the living entity attains the stage of liberation. Thus avidy\u0101<\/em> is nothing more than a special potency of m\u0101y\u0101<\/em> that makes the living entity forget his constitutional position. Ignorance causes the desire for fruitive activity in the j\u012bva<\/em>. These desires initiate the process of sin and piety. This ignorance is the root cause of all the difficulty experienced by the j\u012bva<\/em>. Besides bhakti<\/em>, no other process is capable of eliminating this ignorance. Karma<\/em> can only destroy sins, and j\u00f1\u0101na<\/em> can destroy at the root the desires that cause both sin and piety. But bhakti<\/em> totally eradicates at the root the sins themselves, the desires to perform both sin and piety, and the prime cause of these desires, ignorance.<\/p>\n

(2) Bhakti<\/em> is auspicious by nature, \u015bubhad\u0101<\/em>. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.27):<\/p>\n

\u015bubh\u0101ni pr\u012b\u1e47ana\u1e41 sarvajagat\u0101m anuraktat\u0101
\nsad-gu\u1e47\u0101\u1e25 sukham ity \u0101d\u012bny \u0101khy\u0101t\u0101ni man\u012b\u1e63ibhi\u1e25<\/em><\/p>\n

\u201cScholars define true auspiciousness (\u015bubha<\/em>) as possessing love for all living entities and becoming the object of affection of all living entities as well as possessing all good qualities, happiness and other similar auspicious achievements.\u201d<\/p>\n

The Padma<\/em> Pur\u0101\u1e47a<\/em> explains what is meant by possessing love for all living entities and being the object of affection of all living entities (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.28):<\/p>\n

yen\u0101rcito haris tena tarpit\u0101ni jaganty api
\nrajyanti jantavas tatra ja\u1e45gam\u0101\u1e25 sth\u0101var\u0101 api<\/em><\/p>\n

\u201cThose who have worshipped \u015ar\u012b Hari have satisfied the entire universe. Therefore all living entities, both animate and inanimate, love them.\u201d<\/p>\n

The purport is that those who are devoted exclusively to hari<\/em>\u2013bhajana<\/em> love everyone without any envy; therefore others also love them.<\/p>\n

In devotees all varieties of good qualities develop naturally. This is easily verified by examining the lives of devotees. In this regard it says in \u015ar\u012bmad-Bh\u0101gavatam<\/em> (5.18.12), as well as in Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> (1.1.29):<\/p>\n

yasy\u0101sti bhaktir bhagavaty aki\u00f1can\u0101
\nsarvair gu\u1e47ais tatra sam\u0101sate sur\u0101\u1e25
\n<\/em>har\u0101v abhaktasya kuto mahad-gu\u1e47\u0101
\n<\/em>manorathen\u0101sati dh\u0101vato bahi\u1e25<\/em><\/p>\n

\u201cThose who possess undeviated and exclusive bhakti<\/em> for Bhagav\u0101n become the residence of all the demigods and all good qualities. How can such great qualities exist in non-devotees, whose illicit desires compel them to run after sense gratification? The qualities of compassion, truthfulness, humility, detachment, spiritual awareness and so forth appear only in those hearts in which bhakti<\/em> has arisen. Even by great endeavour these qualities do not appear in those hearts which are occupied with desires for sense gratification. Though happiness is included within auspiciousness, it is being reviewed separately. By nature bhakti<\/em> bestows all auspiciousness.\u201d<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written that the happiness of the conditioned soul can be divided into three categories: vai\u1e63ayika<\/em>\u2013sukha<\/em>, br\u0101hma<\/em>\u2013sukha<\/em> and ai\u015bvara<\/em>\u2013sukha<\/em>. Vai\u1e63ayika<\/em>\u2013sukha<\/em> is all the varieties of mundane pleasure that are found within this material world. The eighteen types of mystic perfection and heavenly enjoyment are also considered vai\u1e63ayika<\/em>\u2013sukha<\/em>. Upon realising that mundane pleasure is ultimately distressful and temporary, the endeavour to eradicate it through the process of neti<\/em>\u2013neti<\/em> is called vyatireka<\/em>, the principle of negation. The impersonal pleasure derived from these vyatireka<\/em> efforts, through eliminating all mundane feelings and imagining oneself to be one with the unchangeable Brahman, is called br\u0101hma<\/em>\u2013sukha<\/em>. The happiness derived from taking permanent shelter of Bhagav\u0101n, who possesses all opulences in full, is called ai\u015bvara<\/em>\u2013sukha<\/em>. By nature hari<\/em>\u2013bhakti<\/em> bestows all varieties of happiness. According to one\u2019s specific qualification and desires, it bestows either vai\u1e63ayika-sukha, br\u0101hma-sukha<\/em> or ai\u015bvara<\/em>\u2013sukha<\/em>.<\/p>\n

siddhaya\u1e25 param\u0101\u015bcary\u0101 bhuktir mukti\u015b ca \u015b\u0101\u015bvat\u012b
\n<\/em>nitya\u1e41 ca param\u0101nanda\u1e41 bhaved govinda bhaktita\u1e25<\/em><\/p>\n

\u201cThe eight types of mystic yoga perfection, all varieties of material enjoyment, the happiness of impersonal liberation, and the supreme bliss (param\u0101nanda<\/em>) can all be achieved by devotion unto \u015ar\u012b Govinda.\u201d (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.31)<\/p>\n

It is written in \u015ar\u012b Hari-bhakti-sudhodaya<\/em> (and Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.1.32):<\/p>\n

bh\u016byo \u2019pi y\u0101ce deve\u015ba tvayi bhaktir d\u1e5b\u1e0dh\u0101stu me
\ny\u0101 mok\u1e63\u0101nta-catur-varga-phalad\u0101 sukhad\u0101 lat\u0101<\/em><\/p>\n

\u201cO Lord of the demigods, I repeatedly beg for the boon of attaining exclusive devotion unto You by which, according to their specific qualification, some devotees obtain the fruits of wealth, religiosity, sense gratification and liberation while others obtain the fruit of the happiness of possessing love for You.\u201d<\/p>\n

The purport is that bhakti<\/em> is capable of bestowing all types of happiness but the unalloyed devotees, considering the pleasure derived from sense gratification and impersonal liberation to be insignificant, search exclusively for prema<\/em>\u2013sukha<\/em>, the happiness of possessing love for the Supreme Lord. Without the help of bhakti<\/em>, the paths of j\u00f1\u0101na<\/em> and karma<\/em> are incapable of yielding any result. Hence, in any condition, happiness cannot be obtained without bhakti<\/em>.<\/p>\n

(3) Mok\u1e63a-laghut\u0101k\u1e5bt <\/em>\u2013 By nature bhakti<\/em> renders the conception of liberation (mukti<\/em>) insignificant. It is said in the N\u0101rada<\/em>\u2013pa\u00f1car\u0101tra<\/em> (and Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.34):<\/p>\n

hari-bhakti-mah\u0101devy\u0101\u1e25 sarv\u0101 mukty\u0101di-siddhaya\u1e25
\nbhuktaya\u015b c\u0101dbhut\u0101s tasy\u0101\u015b ce\u1e6dik\u0101vad anuvrat\u0101\u1e25<\/em><\/p>\n

\u201cThe various kinds of perfection headed by mukti<\/em> and the entirety of mundane pleasures follow behind the goddess of hari<\/em>\u2013bhakti<\/em>, Bhakti-dev\u012b, as her maidservants.\u201d<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has also said this very beautifully (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.33):<\/p>\n

man\u0101g eva prar\u016b\u1e0dh\u0101y\u0101\u1e41 h\u1e5bdaye bhagavad-ratau
\n<\/em>puru\u1e63\u0101rth\u0101s tu catv\u0101ras t\u1e5b\u1e47\u0101yante samantata\u1e25<\/em><\/p>\n

\u201cOnly when one understands the fourfold achievements of economic development, religiosity, sense gratification and liberation to be very insignificant can it be accepted that unalloyed devotion is appearing within him.\u201d<\/p>\n

(4) Attainment of hari<\/em>\u2013bhakti<\/em> is extremely rare, sudurlabh\u0101<\/em>. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes about the extreme rarity of bhakti<\/em> (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.35):<\/p>\n

s\u0101dhanaughair an\u0101sa\u1e45gair alabhy\u0101 sucir\u0101d api
\nhari\u1e47\u0101 c\u0101\u015bv adeyeti dvidh\u0101 s\u0101 sy\u0101t sudurlabh\u0101<\/em><\/p>\n

There are two reasons for hari<\/em>\u2013bhakti<\/em> being so rare. First, it cannot be achieved in spite of engaging in many varieties of s\u0101dhana<\/em> for a long period of time as long as one is bereft of firm faith and unwavering persistence. Secondly, \u015ar\u012b Hari does not easily grant bhakti<\/em> unto Him even though one may be engaged in \u0101sa\u1e45ga<\/em>\u2013yukta<\/em>\u2013s\u0101dhana<\/em>, spiritual practice endowed with unflinching attachment. The word \u0101sa\u1e45ga<\/em> implies expertise in bhajana<\/em>. Without expertise in bhajana<\/em>, no spiritual practice can grant hari<\/em>\u2013bhakti<\/em>. By executing s\u0101dhana<\/em> with expertise in bhajana<\/em> for a long period of time, and after offences to both the holy name and Vai\u1e63\u1e47avas have been dispelled, by the mercy of the Lord unalloyed devotion, which establishes one in knowledge of his constitutional identity, arises in the heart.<\/p>\n

j\u00f1\u0101nata\u1e25 sulabh\u0101 muktir bhuktir yaj\u00f1\u0101di pu\u1e47yata\u1e25
\nseya\u1e41 s\u0101dhana-s\u0101hasrair hari-bhakti\u1e25 sudurlabh\u0101<\/em><\/p>\n

\u201cBy the cultivation of impersonal knowledge one can easily obtain liberation (mukti<\/em>) and by the performance of sacrifices and other pious activities one can easily obtain sense gratification (bhukti<\/em>), but despite performing innumerable s\u0101dhana<\/em>s one cannot achieve hari<\/em>\u2013bhakti<\/em> so easily.\u201d(Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.36)<\/p>\n

Bhagav\u0101n does not easily grant bhakti<\/em> unto Him, as confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/em> (5.6.18) and Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> (1.1.37):<\/p>\n

r\u0101jan patir gurur ala\u1e41 bhavat\u0101\u1e41 yad\u016bn\u0101\u1e41
\n<\/em>daiva\u1e41 priya\u1e25 kula-pati\u1e25 kva ca ki\u1e45karo va\u1e25
\n<\/em>astv evam a\u1e45ga bhajat\u0101\u1e41 bhagav\u0101n mukundo
\n<\/em>mukti\u1e41 dad\u0101ti karhicit sma na bhakti-yogam<\/em><\/p>\n

\u201c\u015aukadeva Gosv\u0101m\u012b said: My dear King Par\u012bk\u1e63it, Lord Mukunda Himself was the protector, spiritual master, worshipful deity, well-wisher and head of the P\u0101\u1e47\u1e0davas and the Yadu dynasty. Sometimes He even became their obedient servant. It is a matter of great fortune because Bhagav\u0101n easily grants liberation to those engaged in bhajana<\/em> unto Him, but He doesn\u2019t easily award prema<\/em> for Him, which is far superior to liberation.\u201d<\/p>\n

In his commentary to this verse, \u015ar\u012bla J\u012bva Gosv\u0101m\u012b comments: \u201ctasm\u0101d \u0101sa\u1e45gen\u0101pi k\u1e5bte s\u0101dhana-bh\u016bte s\u0101k\u1e63\u0101d bhakti-yoge sati y\u0101vat phala-bh\u016bte bhakti-yoge g\u0101\u1e0dh\u0101saktir na j\u0101yate t\u0101van na dad\u0101t\u012bty artha\u1e25<\/em> \u2013 those who engage in bhajana<\/em> unto the Supreme Lord by executing the ninefold limbs of bhakti<\/em> are not granted unalloyed devotion by Bhagav\u0101n until they develop strong attachment for activity executed on the platform of ecstatic emotion (b<\/em>h\u0101va<\/em>), which is the fruit of perception of one\u2019s eternal identity. Until that time comes, one\u2019s devotion is simply ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013 \u0101bh\u0101sa<\/em>.\u201d<\/p>\n

(5) S\u0101ndr\u0101nanda-vi\u015be\u1e63\u0101tm\u0101<\/em> \u2013 By nature bhakti<\/em> is very intense transcendental pleasure (\u0101nanda<\/em>). It has already been mentioned that Bhagav\u0101n is saccid\u0101nanda<\/em>\u2013svar\u016bpa<\/em>, the complete embodiment of eternity, knowledge and bliss, and that the j\u012bva<\/em> is anu-cid\u0101nanda<\/em>, an infinitesimal particle of spiritual bliss who is likened to a single particle of light situated within a ray of the unlimited spiritual sun. Hence, spiritual knowledge (cit<\/em>) and spiritual bliss (\u0101nanda<\/em>) are also present within the living entity in minute quantity. The word \u0101nanda<\/em> is generally understood to mean mundane pleasure, but whatever pleasure can be derived from all material pleasures combined is extremely negligible when placed before spiritual pleasure. Material pleasure is extremely weak and momentary, whereas cid\u0101nanda<\/em>, transcendental pleasure, is extremely intense. Bhakti<\/em> is very intense transcendental pleasure and the intrinsic pleasure of the living entity. The happiness derived from impersonal liberation (brahm\u0101nanda<\/em>) is negligible before bhakti<\/em>. Brahm\u0101nanda<\/em> is not the eternal bliss of the living entity; it is the so-called pleasure obtained from the negation of matter and material activities. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has said (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.38):<\/p>\n

brahm\u0101nando bhaved e\u1e63a cet par\u0101rdha-gu\u1e47\u012b-k\u1e5bta\u1e25
\nnaiti bhakti-sukh\u0101mbhodhe\u1e25 param\u0101\u1e47u-tul\u0101m api<\/em><\/p>\n

\u201cEven if the happiness of liberation experienced by impersonalists is multiplied by ten million times, the resulting pleasure will not be equal to even a drop of the ocean of pleasure derived from bhakti<\/em>.\u201d<\/p>\n

The purport is that by simple imagination we may extend the happiness derived from impersonal liberation to whatever extent, but in reality it cannot even come near the intrinsic pleasure of the living entity, what to speak of equalling it. The constitutional pleasure of the j\u012bva<\/em> is inborn and hence natural. The happiness derived from impersonal liberation is unnatural due to arising from the living entity\u2019s distorted endeavours and hence it is temporary. It is said in Hari-bhakti-sudhodaya<\/em> (and Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.39):<\/p>\n

tvat-s\u0101k\u1e63\u0101t-kara\u1e47\u0101hl\u0101davi\u015buddh\u0101bdhi-sthitasya me
\n<\/em>sukh\u0101ni go\u1e63pad\u0101yante br\u0101hm\u0101\u1e47y api jagad-guro<\/em><\/p>\n

\u201cO Bhagav\u0101n, by attaining dar\u015bana<\/em> of You I am now established in the ocean of pure bliss. What to speak of material pleasure, even the pleasure of impersonal liberation now seems as insignificant as the water in a calf\u2019s hoof-print.\u201d<\/p>\n

There are many similar statements found in the scriptures.<\/p>\n

(6) K\u1e5b\u1e63\u1e47\u0101kar\u1e63i\u1e47\u012b<\/em> \u2013 Bhakti<\/em> is the only means to attract K\u1e5b\u1e63\u1e47a. As \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.1.41):<\/p>\n

k\u1e5btv\u0101 hari\u1e41 prema-bh\u0101ja\u1e41 priya-varga-samanvitam
\n<\/em>bhaktir va\u015b\u012b karot\u012bti \u015br\u012b-k\u1e5b\u1e63\u1e47\u0101kar\u1e63i\u1e47\u012b mat\u0101<\/em><\/p>\n

\u201cUnalloyed devotion overpowers \u015ar\u012b K\u1e5b\u1e63\u1e47a and all His dearmost associates with love; this very ability to attract \u015ar\u012b K\u1e5b\u1e63\u1e47a is actually the inherent nature of Bhakti-dev\u012b.\u201d<\/p>\n

The purport of this is that in the stage of s\u0101dhana<\/em>\u2013bhakti<\/em>, as long as unalloyed devotion has not arisen within the heart, a s\u0101dhaka<\/em> is performing a semblance of devotion (bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>). At this stage the attainment of \u015buddha<\/em>\u2013bhakti<\/em> is very rare. But when unalloyed devotion does appear in the heart \u2013 even in the stage of s\u0101dhana<\/em> \u2013 a little of the splendour of the limbs of bhajana<\/em> begins to blossom. At that time realisation of the j\u012bva<\/em>\u2019s eternal identity and realisation of the true intrinsic nature of the Lord is kindled by the medium of that splendour. Subsequently, a powerful agitation in the form of deep attachment for bhakti<\/em> develops within the heart of the devotee. Thus, the appearance of this stage of bhajana<\/em> causes the pure practice of bhakti<\/em> to quickly unfold into the stage of bh\u0101va<\/em> and to ultimately fully blossom into prema<\/em>. In the stage of bh\u0101va<\/em>, bhakti<\/em> attracts \u015ar\u012b K\u1e5b\u1e63\u1e47a along with His dearmost companions, but in the stage of prema<\/em>, bhakti<\/em> makes the s\u0101dhaka<\/em> an instrument of K\u1e5b\u1e63\u1e47a\u2019s pastimes and thus induces him to relish the topmost rasa. This topic will be explained more clearly ahead.<\/p>\n

Vi\u015bva-vai\u1e63\u1e47ava D\u0101sa summarises this topic in the following five verses:<\/p>\n

(1)
\nkle\u015baghn\u012b \u015bubhad\u0101 bhaktir yad\u0101 s\u0101 s\u0101dhan\u0101tmik\u0101
\n<\/em>h\u1e5bdaye baddha-j\u012bv\u0101n\u0101\u1e41 ta\u1e6dastha-lak\u1e63a\u1e47\u0101nvit\u0101 <\/em><\/p>\n

(2)
\nkle\u015baghn\u012b \u015bubhad\u0101 mok\u1e63alaghut\u0101k\u1e5bt sudurlabh\u0101
\n<\/em>s\u0101 bhaktir bh\u0101va-r\u016bpe\u1e47a y\u0101vat ti\u1e63\u1e6dhati cetasi<\/em><\/p>\n

(3)
\nprema-r\u016bp\u0101 yad\u0101 bhaktis tad\u0101 tat-tad-gu\u1e47\u0101nvit\u0101
\n<\/em>s\u0101ndr\u0101nanda-vi\u015be\u1e63\u0101tm\u0101 \u015br\u012b-k\u1e5b\u1e63\u1e47\u0101kar\u1e63a\u1e47\u012b ca s\u0101<\/em><\/p>\n

(4)
\nmukt\u0101n\u0101m eva s\u0101 \u015ba\u015bvat svar\u016bp\u0101nanda-r\u016bpi\u1e47\u012b
\n<\/em>sambandha-svar\u016bp\u0101 nitya\u1e41 r\u0101jate j\u012bva-k\u1e5b\u1e63\u1e47ayo\u1e25<\/em><\/p>\n

(5)
\nbhakty\u0101bh\u0101sena y\u0101 labhy\u0101 muktir m\u0101y\u0101 nik\u1e5bntan\u012b
\n<\/em>s\u0101 katha\u1e41 bhagavad-bhakte\u1e25 s\u0101mya\u1e41 k\u0101\u1e45k\u1e63ati ce\u1e6dik\u0101<\/em><\/p>\n

There are three stages of bhakti<\/em>: s\u0101dhana<\/em>, bh\u0101va<\/em> and prema<\/em>. Bhakti<\/em> in the stage of s\u0101dhana<\/em> has two aspects: kle\u015baghnatva<\/em>, meaning it removes all types of material distress, and \u015bubhadatva<\/em>, meaning it offers the supreme auspiciousness. In the stage of bh\u0101va<\/em>, four aspects of bhakti<\/em> are visible: kle\u015baghnatva<\/em>, \u015bubhadatva<\/em>, mok\u1e63a<\/em>\u2013laghut\u0101k\u0101ritva<\/em>, meaning it reveals to the practitioner the insignificance of liberation, and sudurlabhatva, meaning it is extremely rare. In the stage of prema<\/em>, over and above these four attributes, two more aspects are visible: s\u0101ndr\u0101nanda<\/em>\u2013vi\u015be\u1e63\u0101tm\u0101<\/em>, meaning it grants extremely intense transcendental pleasure, and \u015br\u012b<\/em>\u2013k\u1e5b\u1e63\u1e47\u0101kar\u1e63a\u1e47\u012b<\/em>, meaning it is the only means to attract \u015ar\u012b K\u1e5b\u1e63\u1e47a. In the conditioned stage of the living entity, the three intrinsic attributes of bhakti<\/em>, that is s\u0101ndr\u0101nanda<\/em>\u2013svar\u016bpatva<\/em>, \u015br\u012b<\/em>\u2013k\u1e5b\u1e63\u1e47\u0101kar\u1e63atva<\/em> and sudurlabhatva<\/em>, remain mixed with its three marginal characteristics, that is kle\u015baghnatva<\/em>, \u015bubhadatva<\/em> and mok\u1e63a<\/em>\u2013laghut\u0101k\u0101ritva<\/em>. In the liberated stage, the bhakti<\/em> of the living entity acts between the j\u012bva<\/em> and K\u1e5b\u1e63\u1e47a as eternal loving service in a particular relationship and as the living entity\u2019s intrinsic transcendental pleasure. The liberation that dispels the covering of the illusory energy can be attained simply by the performance of a semblance of devotion. Since such liberation is just one of the ordinary maidservants among the many maidservants of Bhakti-dev\u012b, how can she aspire to be equated with Bhakti-dev\u012b?<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

An Analysis of the Natural Attributes of Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura \u015buddha-bhakti-svavh\u0101vasya prabh\u0101v\u0101n yat-pad\u0101\u015bray\u0101t sadaiva labhate j\u012bvas ta\u1e41 caitanyam aha\u1e41 bhaje \u201cI worship \u015ar\u012b Caitanya Mah\u0101prabhu. By taking shelter of His feet, the living entity forever obtains the potency issuing from the very nature of unalloyed devotion.\u201d \u015auddha\u2013bhakti manifests along with six symptoms: (1)…<\/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-6686","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\/6686","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=6686"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6686\/revisions"}],"predecessor-version":[{"id":6687,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6686\/revisions\/6687"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=6686"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=6686"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=6686"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}