{"id":6688,"date":"2024-05-25T08:13:33","date_gmt":"2024-05-25T06:13:33","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=6688"},"modified":"2024-05-25T08:13:33","modified_gmt":"2024-05-25T06:13:33","slug":"bhakti-tattva-viveka-chapter-four","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/bhakti-tattva-viveka-chapter-four\/","title":{"rendered":"Bhakti Tattva Viveka \u2013 Chapter Four"},"content":{"rendered":"
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An Analysis of the Qualification for 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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karma-j\u00f1\u0101na vir\u0101g\u0101dice\u1e63\u1e6d\u0101\u1e41 hitv\u0101 samantata\u1e25
\n<\/em>\u015braddh\u0101v\u0101n bhajate ya\u1e41 \u015br\u012b-caitanyam aha\u1e41 bhaje<\/em><\/p>\n

\u201cI worship \u015ar\u012b Caitanya Mah\u0101prabhu, who is always served by faithful devotees who have completely given up the pursuits of fruitive activity, impersonal knowledge and dry renunciation.\u201d<\/p>\n

In the first chapter we discussed the intrinsic nature of unalloyed devotion, in the second chapter we discussed the intrinsic nature of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> or that which appears to be devotion but in fact is not, and in the third chapter we discussed the natural attributes of unalloyed devotion. In this chapter we will discuss the qualification (adhik\u0101ra<\/em>) for \u015buddha<\/em>\u2013bhakti<\/em>. No one acquires anything without possessing the eligibility for it. This eligibility or qualification is the very foundation of success. When a devotee fully understands this, he will no longer remain doubtful concerning his eventual achievement of the ultimate goal. Many devotees think, \u201cFor a long time now I have been fully surrendered to my guru, I have accepted the d\u012bk\u1e63\u0101-mantra<\/em> from him, I am also engaged in hearing and chanting, but still I am not experiencing the desired result \u2013 what is the reason for this?\u201d Gradually they become uninterested in their bhajana<\/em> and in the end they become totally faithless. Sound knowledge of the proper qualification for bhakti<\/em> can easily protect one from such doubts.<\/p>\n

It should be carefully noted that the performance of devotional activities such as hearing and chanting and the resultant appearance of symptoms like the shedding of tears and trembling should not be accepted as true bhakti<\/em> for anyone and everyone. Hence, in order to take shelter of unalloyed devotion, it is compulsory to analyse the proper qualification for it. The hari<\/em>\u2013bhajana<\/em> performed by those who are eligible to perform karma and cultivate j\u00f1\u0101na<\/em> usually becomes a part of mere karma and j\u00f1\u0101na<\/em>. Therefore such people don\u2019t obtain the auspicious fruit that is expected from the performance of bhajana<\/em>. A devotee\u2019s hari<\/em>\u2013bhajana<\/em> becomes pure only when he obtains the proper qualification for unalloyed devotion, and when this happens, his bhajana<\/em> will very quickly bear fruit in the form of bh\u0101va<\/em>. For this reason I have undertaken an analysis of this very important topic. Scholars quote the following verse from Bhagavad-g\u012bt\u0101<\/em> (7.16):<\/p>\n

catur-vidh\u0101 bhajante m\u0101\u1e41 jan\u0101\u1e25 suk\u1e5btino \u2019rjuna
\n<\/em>\u0101rto jij\u00f1\u0101sur arth\u0101rth\u012b j\u00f1\u0101n\u012b ca bharatar\u1e63abha<\/em><\/p>\n

\u201c\u015ar\u012b K\u1e5b\u1e63\u1e47a said: My dear Arjuna, as a result of their accumulation of pious activities in innumerable lifetimes, four types of people engage in bhajana<\/em> unto Me: those who are distressed, those who are inquisitive, those who desire wealth and those who possess spiritual knowledge. These four kinds of virtuous persons are qualified to perform bhajana<\/em> unto Me.\u201d<\/p>\n

Those who are very anxious to eradicate their distress are called \u0101rta<\/em>. Those who are inquisitive to understand the absolute truth are called jij\u00f1\u0101su<\/em>. Those who desire to attain material happiness are called arth\u0101rth\u012b<\/em>, and those who are realising spiritual truth at every moment are called j\u00f1\u0101n\u012b<\/em>. Though one may be \u0101rta, jij\u00f1\u0101su, arth\u0101rth\u012b<\/em> or j\u00f1\u0101n\u012b<\/em>, unless one has some accumulated pious merit (suk\u1e5bti<\/em>), he will not be inclined towards bhajana<\/em>. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b has defined suk\u1e5bti<\/em> as \u201cthose activities in connection with transcendental personalities that give rise to an intense desire to perform bhakti<\/em>.\u201d There may be doubts concerning the existence of suk\u1e5bti<\/em> in the \u0101rtas, jij\u00f1\u0101sus<\/em> and arth\u0101rth\u012bs<\/em>, but in relation to the j\u00f1\u0101n\u012bs<\/em> there are no such doubts. It is a fact that those who possess spiritual knowledge certainly engage in bhajana<\/em> after their abundant accumulation of suk\u1e5bti<\/em>. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.2.20\u20131):<\/p>\n

tatra g\u012bt\u0101di\u1e63\u016bkt\u0101n\u0101\u1e41 catur\u1e47\u0101m adhik\u0101ri\u1e47\u0101m
\n<\/em>madhye yasmin bhagavata\u1e25 k\u1e5bp\u0101 sy\u0101t tat-priyasya v\u0101<\/em><\/p>\n

sa k\u1e63\u012b\u1e47a-tat-tad-bh\u0101va\u1e25 sy\u0101c chuddha-bhakty-adhik\u0101rav\u0101n
\n<\/em>yathebha\u1e25 \u015baunak\u0101di\u015b ca dhruva\u1e25 sa ca catu\u1e25-sana\u1e25<\/em><\/p>\n

\u201cWhen the four types of persons who are eligible to engage in bhakti<\/em>, as mentioned in Bhagavad<\/em>\u2013g\u012bt\u0101<\/em> and other scriptures, receive the mercy of Bhagav\u0101n or His devotees, they become free from their particular motivations that are, respectively, the desire for relief from distress, the desire to have their inquisitiveness satisfied, the desire to obtain wealth and the attachment to impersonal knowledge. They then become rightful candidates for unalloyed devotion. This is clearly visible from the examples of Gajendra, the sages headed by \u015aaunaka, Dhruva Mah\u0101r\u0101ja and the four Kum\u0101ras.\u201d<\/p>\n

When Gajendra was seized by the crocodile and was unable to free himself despite innumerable strenuous efforts, he fervently prayed to Bhagav\u0101n. Then Bhagav\u0101n, the saviour of the distressed, appeared and delivered Gajendra by killing the crocodile. By the mercy of Bhagav\u0101n, Gajendra\u2019s distress was removed and he became qualified for unalloyed devotion. \u015aaunaka and the other sages became very fearful upon the arrival of Kali-yuga. Understanding the inability of fruitive activity to yield any benefit, they approached the great devotee S\u016bta Gosv\u0101m\u012b and enquired how the people of this age could attain the ultimate benefit. In his reply S\u016bta Gosv\u0101m\u012b instructed them on pure devotion, and as a result of receiving his mercy in this way, they attained \u015buddha-bhakti<\/em>. Dhruva Mah\u0101r\u0101ja worshipped Bhagav\u0101n motivated by the desire to attain an opulent kingdom. But when Bhagav\u0101n appeared before him, by Bhagav\u0101n\u2019s mercy his desire for a kingdom vanished and he became qualified for pure bhakti<\/em>. Sanaka, San\u0101tana, Sanandana and Sanat are the four Kum\u0101ras. Previously they were impersonalists, but later on, by the mercy of Bhagav\u0101n and His devotees, they completely rejected the conception of impersonalism and attained the qualification for \u015buddha<\/em>\u2013bhakti<\/em>.<\/p>\n

The purport is that as long as all of them harboured desires within their hearts either for relief from their distress, to satisfy their inquisitiveness or to obtain wealth, or were attached to an impersonal conception of the absolute truth, they were ineligible for unalloyed devotion. Therefore, in relation to the qualification for pure bhakti<\/em>, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.14):<\/p>\n

ya\u1e25 ken\u0101py ati-bh\u0101gyena j\u0101ta-\u015braddho\u2019sya sevane
\n<\/em>n\u0101tisakto na vair\u0101gyabh\u0101gasy\u0101m adhik\u0101ry asau<\/em><\/p>\n

\u201cWhen one is not too attached to or detached from this material world and by some good fortune develops faith in the service of K\u1e5b\u1e63\u1e47a\u2019s lotus feet, he is considered to possess the eligibility for unalloyed devotion.\u201d<\/p>\n

The purport is that when worldly people realise the futility of material existence after being afflicted by various types of distress and by suffering in the absence of their desired objects, they begin to lead their lives in a mood of detachment from the material world. If by some good fortune at such a time they acquire the association of Bhagav\u0101n\u2019s devotees, they enquire from them and come to understand that there is no higher destination than the attainment of Bhagav\u0101n. Gradually they develop firm faith in this and engage in bhajana<\/em>. At that time it can be said that they have developed faith in k\u1e5b\u1e63\u1e47a<\/em>\u2013bhakti<\/em>. This very faith is the root cause of the eligibility for pure devotion, as confirmed by \u015ar\u012bla J\u012bva Gosv\u0101m\u012b\u2019s explanation (found in Bhakti-sandarbha<\/em>, Anuccheda<\/em> 172) of these verses from \u015ar\u012bmad-Bh\u0101gavatam<\/em> (11.20.27\u20138):<\/p>\n

j\u0101ta-\u015braddho mat-kath\u0101su nirvi\u1e47\u1e47a\u1e25 sarva-karmasu
\n<\/em>veda du\u1e25kh\u0101tmak\u0101n k\u0101m\u0101n parity\u0101ge \u2019py an\u012b\u015bvara\u1e25<\/em><\/p>\n

tato bhajeta m\u0101\u1e41 pr\u012bta\u1e25 \u015braddh\u0101lur d\u1e5b\u1e0dha-ni\u015bcaya\u1e25
\n<\/em>ju\u1e63am\u0101\u1e47a\u015b ca t\u0101n k\u0101m\u0101n du\u1e25khodark\u0101\u1e41\u015b ca garhayan<\/em><\/p>\n

\u201c\u015ar\u012b K\u1e5b\u1e63\u1e47a said: My devotees, who have developed faith in hearing the narrations of My pastimes, remain detached from fruitive activities and try to accept the objects of the senses just enough to maintain their lives, knowing well that sense enjoyment leads to a miserable result. Still enduring the reactions to their previous activities and endeavouring to become free from the cycle of the pleasant and unpleasant results that arise from such activities, they sincerely regret those fruitive activities and silently condemn them. They simply tolerate the reactions to those activities while simultaneously remaining engaged in bhajana<\/em> unto Me with firm faith and resolve.\u201d<\/p>\n

While explaining the above verses, which describe how a faithful devotee performs bhajana<\/em>, \u015ar\u012bla J\u012bva Gosv\u0101m\u012b has commented in Bhakti<\/em>\u2013sandarbha<\/em>, \u201ctad evam ananya-bhakty-adhik\u0101re hetu\u1e41 \u015braddh\u0101-m\u0101tram uktv\u0101 sa yath\u0101 bhajeta tath\u0101 \u015bik\u1e63ayati<\/em>,\u201d which means that faith is the sole cause of the qualification to perform exclusive devotion. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b also mentions, \u201c\u015braddh\u0101 hi \u015b\u0101str\u0101rtha-vi\u015bv\u0101sa\u1e25. \u015b\u0101stra\u1e41 ca tad a\u015bara\u1e47asya bhaya\u1e41 tac chara\u1e47\u0101sy\u0101bhaya\u1e41 vadati. ato j\u0101t\u0101y\u0101\u1e25 \u015braddh\u0101y\u0101s tat \u015bara\u1e47\u0101pattir eva li\u1e45gam iti<\/em>,\u201d which means that faith in the words of the scriptures is called \u015braddh\u0101<\/em>. The scriptures mention that those who have taken shelter of the lotus feet of Bhagav\u0101n have nothing to fear, but those who have not done so remain fearful. Thus, it can be understood from the symptoms of \u015bara\u1e47\u0101patti<\/em> (surrender) whether or not faith has developed within someone. What is \u015bara\u1e47\u0101patti<\/em>? \u015ar\u012bla J\u012bva Gosv\u0101m\u012b writes \u201cj\u0101t\u0101y\u0101\u1e41 \u015braddh\u0101y\u0101\u1e41 sad\u0101 tad anuv\u1e5btti<\/em>\u2013ce\u1e63taiva<\/em> sy\u0101t<\/em>\u201d and \u201ckarma-parity\u0101go vidh\u012byate<\/em>,\u201d which mean that upon the appearance of faith, the constant endeavour to serve K\u1e5b\u1e63\u1e47a (k\u1e5b\u1e63\u1e47\u0101nuv\u1e5btti<\/em>\u2013ce\u1e63\u1e6d\u0101<\/em>) is always visible in a person\u2019s behaviour and the tendency to perform fruitive activities is altogether removed. This is \u015bara\u1e47\u0101patti<\/em>. In Bhagavad<\/em>\u2013g\u012bt\u0101<\/em> (18.66), after giving separate explanations of karma, j\u00f1\u0101na<\/em> and bhakti<\/em>, through a most confidential statement Bhagav\u0101n has given instruction on full surrender:<\/p>\n

sarva-dharm\u0101n parityajya m\u0101m eka\u1e41 \u015bara\u1e47a\u1e41 vraja
\n<\/em>aha\u1e41 tv\u0101\u1e41 sarva-p\u0101pebhyo mok\u1e63ayi\u1e63y\u0101mi m\u0101 \u015buca\u1e25<\/em><\/p>\n

We should understand the words sarva<\/em>\u2013dharma<\/em> in this verse to mean paths that are obstacles to complete surrender, such as the pursuance of one\u2019s occupational duties within the var\u1e47\u0101\u015brama<\/em> system and the worship of demigods. \u015ar\u012b K\u1e5b\u1e63\u1e47a is saying, \u201cRejecting all of these, one should surrender unto Me, meaning one should develop exclusive faith towards engaging in bhajana<\/em> unto Me. Don\u2019t be fearful of the reactions that come to those who commit the sin of rejecting their occupational duties. I assure you that I will free you from the reactions to all such sins.\u201d<\/p>\n

The doubt may arise that the word faith actually refers here to respect. The paths of karma<\/em>, j\u00f1\u0101na<\/em> and so forth also require faith. Thus faith is not only the cause of bhakti<\/em>, but of karma<\/em> and j\u00f1\u0101na<\/em> also. The philosophical principle is that the word \u015braddh\u0101<\/em> actually means feelings of faith in the injunctions of the scriptures, and included within this feeling another sentiment certainly exists, which is called ruci<\/em>, taste. Despite possessing faith, one may not desire to participate in a particular activity unless he has developed taste for it. Faith in the paths of karma<\/em> and j\u00f1\u0101na<\/em> is always mixed with a particle of bhakti<\/em> in the form of ruci<\/em>. Only through the influence of this fraction of bhakti<\/em> are the paths of karma<\/em> and j\u00f1\u0101na<\/em> able to yield any result. Similarly, the faith that develops for bhakti<\/em> is endowed with ruci<\/em>, and this faith is none other than the seed of the creeper of devotion (bhakti<\/em>-lat\u0101), which is sown in the heart of the living entity. Faith in the paths of karma<\/em> and j\u00f1\u0101na<\/em> is mixed with taste for the activities of karma<\/em> and j\u00f1\u0101na<\/em> respectively, but the nature of this faith is different.<\/p>\n

Only faith that is endowed with taste for bhakti<\/em> culminates in the symptoms of bhakti<\/em>. This is called \u015bara\u1e47\u0101patti<\/em>, full surrender. Only when one\u2019s taste for bhakti<\/em> advances through the progressive stages of s\u0101dhu<\/em>\u2013sa\u1e45ga<\/em>, performance of bhajana<\/em>, absence of anarthas <\/em>and finally assumes the form of ni\u1e63\u1e6dh\u0101 does it become pure ruci<\/em>. Thus faith is a separate entity from bhakti<\/em>. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b writes in Bhakti<\/em>\u2013sandarbha<\/em>, \u201ctasm\u0101c chraddh\u0101 na bhakty-a\u1e45ga\u1e41 kintu karma\u1e47y asamartha vidvat t\u0101vad ananyat\u0101khy\u0101y\u0101\u1e41 bhakt\u0101v adhik\u0101ri-vi\u015be\u1e63a\u1e47am eva<\/em>.\u201d Hence, faith is not a limb of bhakti<\/em>, but an attribute of the qualification for bhakti<\/em> resulting from one\u2019s having become indifferent to the ritualistic fruitive activities known as karma<\/em>\u2013k\u0101\u1e47\u1e0da<\/em>. It says in \u015ar\u012bmad-Bh\u0101gavatam<\/em> (11.20.9):<\/p>\n

t\u0101vat karm\u0101\u1e47i kurv\u012bta na nirvidyeta y\u0101vat\u0101
\n<\/em>mat-kath\u0101-\u015brava\u1e47\u0101dau v\u0101 \u015braddh\u0101 y\u0101van na j\u0101yate<\/em><\/p>\n

\u201c\u015ar\u012b K\u1e5b\u1e63\u1e47a says: One should continue performing his occupational duties as long as he has not become indifferent to them and has not developed faith in hearing the narrations of My pastimes.\u201d<\/p>\n

The purport is that one is qualified to renounce his occupational duties only when he develops faith in hearing the narrations of K\u1e5b\u1e63\u1e47a\u2019s pastimes. This is the conclusion of the scriptures. To clarify a possible doubt here, we must note that if faith, which is the very cause of the qualification for unalloyed devotion, is itself not a limb of bhakti<\/em>, then how can spiritual knowledge and renunciation, which in some instances manifest before the appearance of faith, be limbs of bhakti<\/em>? \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b says (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.248):<\/p>\n

j\u00f1\u0101na-vair\u0101gyayor bhakti-prave\u015b\u0101yopayogit\u0101
\n<\/em>\u012b\u1e63at prathamam eveti n\u0101\u1e45gatvam ucita\u1e41 tayo\u1e25<\/em><\/p>\n

\u201cIn some particular instances spiritual knowledge (j\u00f1\u0101na<\/em>) and renunciation (vair\u0101gya<\/em>) may be useful while a devotee is in the initial stages of entering into bhakti<\/em>, but they can never be said to be limbs of bhakti<\/em>.\u201d<\/p>\n

Hence, it is an established fact that only that faith which is endowed with the symptoms of complete surrender is the cause of the qualification for pure devotion. Sometimes people are heard saying that faith in hearing the narrations of K\u1e5b\u1e63\u1e47a\u2019s pastimes is developed by some through the strict performance of their occupational duties, by some through the cultivation of spiritual knowledge and by others through renunciation of the objects of the senses. But such statements are erroneous. It is possible that these processes may have been cultivated just prior to the appearance of faith, but through a more detailed analysis it becomes apparent that somehow or another there must have been some association with devotees just between the two instances; that is, between the cultivation of the above-mentioned processes and the appearance of faith. In this context the following verse from \u015ar\u012bmad-Bh\u0101gavatam<\/em> (10.51.53) is worthy of consideration:<\/p>\n

bhav\u0101pavargo bhramato yad\u0101 bhavej
\n<\/em>janasya tarhy acyuta sat-sam\u0101gama\u1e25
\n<\/em>sat-sa\u1e45gamo yarhi tadaiva sad-gatau
\n<\/em>par\u0101vare\u015be tvayi j\u0101yate mati\u1e25<\/em><\/p>\n

\u201c\u015ar\u012b Mucukunda said: O my dear infallible Lord, becoming opposed to You, the living entity sometimes attains worldly sense pleasure by pursuing the path of karma and sometimes attains liberation through the cultivation of j\u00f1\u0101na<\/em>. Thus he is entangled in the repeated cycle of birth and death. If while wandering in this way the living entity somehow becomes fortunate and receives the association of Your devotees, with great determination he fixes his intelligence at Your lotus feet, understanding You to be the only shelter of saintly persons, the origin of all creation, both material and spiritual, and the ultimate goal.\u201d<\/p>\n

Thus fruitive activity, the cultivation of spiritual knowledge, renunciation and so on can never be the cause of the appearance of faith; only the association of devotees can cause the appearance of \u015braddh\u0101<\/em>. In this regard \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has composed lines such as ya\u1e25 ken\u0101py ati-bh\u0101gyena j\u0101ta-\u015braddho \u2019sya sevane<\/em>. Thus only persons endowed with \u015braddh\u0101<\/em> are the rightful candidates for unalloyed devotion.<\/p>\n

There is another consideration here. S\u0101dhana<\/em>\u2013bhakti<\/em> is of two types, vaidh\u012b<\/em>\u2013s\u0101dhana<\/em>\u2013bhakti<\/em> and r\u0101g\u0101nuga<\/em>\u2013s\u0101dhana<\/em>\u2013bhakti<\/em>, as confirmed in this verse from Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.2.5): vaidh\u012b r\u0101g\u0101nug\u0101 ceti s\u0101 dvidh\u0101 s\u0101dhan\u0101bhidh\u0101<\/em>. It is essential to understand the difference between vaidh\u012b<\/em>\u2013s\u0101dhana<\/em>\u2013bhakti<\/em> and r\u0101g\u0101nuga<\/em>\u2013s\u0101dhana<\/em>\u2013bhakti<\/em> because without this understanding there may remain many suspicions that can harm the development of one\u2019s bhakti<\/em>. Concerning vaidh\u012b<\/em>\u2013bhakti<\/em>, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has written:<\/p>\n

yatra r\u0101g\u0101nav\u0101ptatv\u0101t prav\u1e5bttir upaj\u0101yate
\n<\/em>\u015b\u0101\u015banenaiva \u015b\u0101strasya s\u0101 vaidh\u012b bhaktir ucyate
\n<\/em>(Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.6)<\/p>\n

Bhakti<\/em> is the living entity\u2019s natural inclination and the inseparable occupation of his intrinsic nature. In the conditioned stage the j\u012bva<\/em> is opposed to Bhagav\u0101n and becomes attached to the worldly enjoyment presented by the illusory energy. As the living entity becomes immersed in worldly pleasure, his natural inclination to render loving devotional service unto K\u1e5b\u1e63\u1e47a becomes dormant. The j\u012bva<\/em> is fully satisfied only when by some good fortune his intrinsic r\u0101ga<\/em> or strong loving attachment for K\u1e5b\u1e63\u1e47a reawakens, however it may happen. When prema<\/em> appears, r\u0101ga<\/em> naturally appears alongside it. But the r\u0101ga<\/em> or attachment for material sense objects that is visible in the conditioned soul is distorted r\u0101ga<\/em>, not pure r\u0101ga<\/em>. In that stage the inborn r\u0101ga<\/em> of the living entity remains covered or dormant. To awaken this inherent r\u0101ga<\/em>, the acceptance of spiritual instruction is essential. The Vedas<\/em> and their subordinate literatures are storehouses of such instructions. The bhakti<\/em> that is performed within the framework of the instructions of the scriptures is called vaidh\u012b<\/em>\u2013bhakti<\/em>.<\/p>\n

Now I will give a brief review of r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b writes in Bhakti-sandarbha, \u201ctatra vi\u1e63a-yi\u1e47a\u1e25 sv\u0101bh\u0101vik\u012b vi\u1e63aya-sa\u1e41sargecch\u0101ti\u015baya-maya\u1e25 prem\u0101 r\u0101ga\u1e25. yath\u0101 cak\u1e63ur \u0101d\u012bn\u0101\u1e41 saundary\u0101dau, t\u0101d\u1e5b\u015ba ev\u0101tra bhaktasya \u015br\u012b-bhagavaty api r\u0101ga ity ucyate.<\/em>\u201d The powerful loving affection that naturally develops within a materialistic person by his affiliation with the objects of sense pleasure is called r\u0101ga<\/em>. Just as eyes become excited upon seeing any beautiful form, the similar inclination of a devotee towards K\u1e5b\u1e63\u1e47a is also called r\u0101ga<\/em>. The taste that develops from following in the footsteps of a personality who possesses natural affinity for such r\u0101ga<\/em> is called r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>. Regarding the qualification for r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>, \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes:<\/p>\n

r\u0101g\u0101tmikaika-ni\u1e63\u1e6dh\u0101 ye vraja-v\u0101si-jan\u0101daya\u1e25
\n<\/em>te\u1e63\u0101\u1e41 bh\u0101v\u0101ptaye lubdho bhaved atr\u0101dhik\u0101rav\u0101n<\/em><\/p>\n

tat-tad-bh\u0101v\u0101di-m\u0101dhurye \u015brute dh\u012bryad apek\u1e63ate
\n<\/em>n\u0101tra \u015b\u0101stra\u1e41 na yukti\u1e41 ca tal lobhotpatti-lak\u1e63a\u1e47am<\/em><\/p>\n

\u201cThe Vrajav\u0101s\u012bs\u2019 sentiments for K\u1e5b\u1e63\u1e47a are the most exalted and exceptional example of r\u0101g\u0101tmik\u0101<\/em>\u2013bhakti<\/em>. Such sentiments cannot be seen anywhere other than Vraja. The fortunate soul who develops the greed to attain sentiments for K\u1e5b\u1e63\u1e47a such as those displayed by the Vrajav\u0101s\u012bs is the rightful candidate for r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>. Despite having heard about the sweetness of such sentiments, one cannot enter into them until he becomes \u201cgreedy\u201d for them. The sole cause of the qualification for the practice of r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em> is this spiritual greed, not the careful study of scriptures or the skillful use of logic.\u201d(Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.291\u20132)<\/p>\n

Thus we understand that just as faith is the only cause of the qualification for vaidh\u012b<\/em>\u2013bhakti<\/em>, similarly greed is the only cause of the qualification for r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>. Here a doubt may arise concerning whether the faith that has been previously established as the cause for the eligibility for unalloyed devotion is incomplete. If that faith is the cause of the eligibility only for one type of bhakti<\/em>, then why has it been said to be the cause of the eligibility for all types of bhakti<\/em>? To dispel such a doubt, it is again stressed that faith is the only cause of the qualification for pure devotion. In the absence of faith, no variety of \u015buddha<\/em>\u2013bhakti<\/em> can ever appear. The conclusion is that \u015b\u0101stra-vi\u015bv\u0101samay\u012b-<\/em>\u015braddh\u0101<\/em>, or \u015braddh\u0101<\/em> derived from faith in the injunctions of the scriptures, is the only cause of the qualification for vaidh\u012b<\/em>\u2013bhakti<\/em>, and bh\u0101va-m\u0101dhurya<\/em>-lobhamay\u012b-\u015braddh\u0101<\/em>, or faith derived from intense greed to experience the sweet sentiments of the Vrajav\u0101s\u012bs, is the only cause of the qualification for r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>.<\/p>\n

Only faith \u2013 whether it be vi\u015bv\u0101samay\u012b<\/em> or lobhamay\u012b<\/em> \u2013 is the cause of the eligibility for both types of pure bhakti<\/em>.<\/p>\n

There are three types of rightful candidates for vaidh\u012b<\/em>\u2013bhakti<\/em>: uttama<\/em> (topmost), madhyama<\/em> (intermediate) and kani\u1e63\u1e6dha<\/em> (novice), as confirmed by \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b in Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>(1.2.16), \u201cuttamo madhyama\u015b ca sy\u0101t kani\u1e63\u1e6dha\u015b ceti sa tridh\u0101.<\/em>\u201d<\/p>\n

The symptoms of an uttama<\/em>\u2013adhik\u0101r\u012b <\/em>in vaidh\u012b<\/em>\u2013bhakti<\/em> are:<\/p>\n

\u015b\u0101stre yuktau ca nipu\u1e47a\u1e25 sarvath\u0101 d\u1e5b\u1e0dha-ni\u015bcaya\u1e25
\n<\/em>prau\u1e0dha-\u015braddho \u2019dhik\u0101r\u012b ya\u1e25 sa bhakt\u0101v uttamo mata\u1e25<\/em><\/p>\n

\u201cOne who is conversant with the scriptures, expert in all types of logic and possesses unwavering determination is an uttama-adhik\u0101r\u012b<\/em>, one endowed with firm faith.\u201d (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.17)<\/p>\n

The symptoms of the madhyama<\/em>\u2013adhik\u0101r\u012b <\/em>in vaidh\u012b<\/em>\u2013bhakti<\/em> are:<\/p>\n

ya\u1e25 \u015b\u0101str\u0101di\u1e63v anipu\u1e47a\u1e25 \u015braddh\u0101v\u0101n sa tu madhyama\u1e25<\/em><\/p>\n

\u201cOne who is not so expert in understanding the scriptures and yet is faithful is a madhyama<\/em>-adhik\u0101r\u012b.\u201d (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.19)<\/p>\n

In other words, although when presented with difficult arguments he is unable to answer them, within his mind he remains firmly faithful to his own principle.<\/p>\n

The symptoms of the kani\u1e63\u1e6dha<\/em>\u2013adhik\u0101r\u012b <\/em>are:<\/p>\n

yo bhavet komala-\u015braddha\u1e25 sa kani\u1e63\u1e6dho nigadyate<\/em><\/p>\n

\u201cNovice devotees have very little expertise in understanding the scriptures and their faith is very delicate and immature. Their faith can be changed by others\u2019 logic and arguments.\u201d(Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.2.19)<\/p>\n

It is to be noted here that the \u015braddh\u0101<\/em> visible in these three types of faithful persons is characterised by faith in the injunctions of the scriptures and by being mixed with logical evidences that are dependent on the scriptures. According to the degree of greed possessed by the rightful candidates for r\u0101g\u0101nuga<\/em>\u2013bhakti<\/em>, they can also be divided into the three categories of uttama<\/em>, madhyama<\/em> and kani\u1e63\u1e6dha<\/em>.<\/p>\n

The conclusion is that every human being has the right to perform bhakti<\/em>. Br\u0101hma\u1e47as, k\u1e63atriyas, vai\u015byas, \u015b\u016bdras <\/em>and antyajas<\/em> (untouchables), g\u1e5bhasthas, brahmac\u0101r\u012bs, v\u0101naprasthas<\/em> and sanny\u0101s\u012bs<\/em> \u2013 all of them can be qualified for bhakti<\/em> if they have faith in the injunctions of the scriptures and the instructions of s\u0101dhu<\/em> and guru. Either an educated person through the study of the scriptures or an uneducated person through hearing the principles of the scriptures in the association of devotees is said to have developed faith when he realises the suprema<\/em>cy of bhakti<\/em> as described in the scriptures. Alternatively, if one develops lobhamay\u012b<\/em>\u2013\u015braddh\u0101<\/em> by continually hearing the narrations of Bhagav\u0101n\u2019s pastimes in the association of devotees while desiring to follow in the footsteps of the rag\u0101tmik\u0101<\/em> devotees of Vraja, then it can be said that he has acquired the qualification to perform \u015buddha<\/em>\u2013bhakti<\/em>. The qualification for pure devotion cannot be achieved by the processes of impersonal knowledge, renunciation, philosophical analysis, religious discussion, self-control or meditation. Despite receiving initiation into a bona fide disciplic succession, one cannot enter into the previously discussed uttama<\/em>\u2013bhakti<\/em> until he becomes an uttama-adhik\u0101r\u012b<\/em>. Until that time, one\u2019s bhakti<\/em> can be said to be a semblance of devotion.<\/p>\n

There is great necessity to strive for the stage of uttama-adhik\u0101r\u012b<\/em>. This is possible only when one engages in hearing and chanting in the association of devotees. We should never think that one becomes an uttama<\/em>\u2013adhik\u0101r\u012b <\/em>simply by diligently practising hearing and chanting and then displaying the symptoms of shedding tears, trembling and dancing, because these symptoms can also manifest in bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Whatever little softening of the heart and determination to realise one\u2019s inherent identity that are visible in the beginning stages of pure bhakti<\/em> are far superior to a display of symptoms such as falling unconscious and so on that arise as a result of pursuing the path of bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Therefore we should strive to attain unalloyed devotion with the utmost care. We should make a special effort to pursue the proper method to attain the qualification for bhakti<\/em>; otherwise there is no possibility of attaining the eternal association of Bhagav\u0101n. Vi\u015bva-vai\u1e63\u1e47ava D\u0101sa puts forward the following verses:<\/p>\n

(1)
\n\u015braddh\u0101 lobh\u0101tmak\u0101 y\u0101 s\u0101 vi\u015bv\u0101sa-r\u016bpi\u1e47\u012b yad\u0101
\n<\/em>j\u0101yate \u2019tra tad\u0101 bhaktau n\u1e5b-m\u0101trasy\u0101dhik\u0101rit\u0101<\/em><\/p>\n

(2)
\nn\u0101 s\u0101\u1e45khya\u1e41 na ca vair\u0101gya\u1e41 na dharmo na bahuj\u00f1at\u0101
\n<\/em>kevala\u1e41 s\u0101dhu-sa\u1e45go \u2019ya\u1e41 hetu\u1e25 \u015braddhodaye dhruvam <\/em><\/p>\n

(3)
\n\u015brava\u1e47\u0101di-vidh\u0101nena s\u0101dhu-sa\u1e45ga-balena ca
\n<\/em>anarth\u0101pagame \u015b\u012bghra\u1e41 \u015braddh\u0101 ni\u1e63\u1e6dh\u0101tmik\u0101 bhavet<\/em><\/p>\n

(4)
\nni\u1e63\u1e6dh\u0101pi ruci t\u0101\u1e41 pr\u0101pt\u0101 \u015buddha-bhakty-adhik\u0101rit\u0101m
\n<\/em>dad\u0101ti s\u0101dhake nityam e\u1e63\u0101 prath\u0101 san\u0101tano <\/em><\/p>\n

(5)
\nasat-sa\u1e45go \u2019thav\u0101 bhakt\u0101v apar\u0101dhe k\u1e5bte sati
\n<\/em>\u015braddh\u0101pi vilaya\u1e41 y\u0101ti katha\u1e41 sy\u0101c chuddha-bhaktat\u0101 <\/em><\/p>\n

(6)
\nata\u1e25 \u015braddh\u0101vat\u0101 k\u0101rya\u1e41 s\u0101vadh\u0101na\u1e41 phal\u0101ptaye
\n<\/em>anyath\u0101 na bhaved bhakti\u1e25 \u015braddh\u0101 prema-phal\u0101tmik\u0101<\/em><\/p>\n

When \u015braddh\u0101<\/em> that is based either on faith in the injunctions of the scriptures or on greed to follow in the footsteps of a r\u0101g\u0101tmik\u0101-bhakta<\/em> appears in the heart, a person attains the qualification for pure devotion. The appearance of faith is not caused by renunciation, pursuing the process of enumeration, strictly adhering to the occupational duties corresponding to one\u2019s caste and stage of life, or becoming a scholar. The sole cause of the appearance of faith is the association of a s\u0101dhu<\/em> who has deep love for the narrations of K\u1e5b\u1e63\u1e47a\u2019s pastimes. When faith appears, one becomes a kani\u1e63\u1e6dha<\/em>\u2013adhik\u0101r\u012b<\/em>. When one executes the limbs of s\u0101dhana<\/em>\u2013bhakti<\/em> such as hearing, and when by the influence of s\u0101dhu<\/em>\u2013sa\u1e45ga<\/em> one becomes free from anarthas <\/em>and his faith becomes dense and transforms into ni\u1e63\u1e6dh\u0101<\/em>, one develops the intermediate qualification (madhyama<\/em>\u2013adhik\u0101ra<\/em>) for unalloyed devotion. By the further pursuance of the activities of s\u0101dhana<\/em>\u2013bhakti<\/em> such as hearing and by the influence of associating with devotees who are more advanced than oneself, one\u2019s ni\u1e63\u1e6dh\u0101<\/em> intensifies and assumes the form of ruci<\/em>. The s\u0101dhaka<\/em> within whom such ruci <\/em>has developed is called an uttama<\/em>\u2013adhik\u0101r\u012b<\/em>. Only such an uttama<\/em>\u2013adhik\u0101r\u012b <\/em>attains unalloyed devotion. This is the eternal process for the attainment of \u015buddha<\/em>\u2013bhakti<\/em>. But if during the execution of this gradual process of s\u0101dhana<\/em> one keeps the bad association of those who are attached to sense pleasure or those attached to an impersonal conception of the absolute truth, or if one disrespects a pure devotee or commits any other offence to him, faith at the novice level as well as that at the intermediate level will dry up from its very root and the s\u0101dhaka<\/em> will be unable to achieve pure bhakti<\/em>. In such a condition the s\u0101dhaka<\/em> is either entangled in ch\u0101y\u0101<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em> or, in the case of committing numerous offences, even glides down into pratibimba<\/em>\u2013bhakti<\/em>\u2013\u0101bh\u0101sa<\/em>. Therefore, until one attains the stage of uttama<\/em>\u2013adhik\u0101ra<\/em>, the faithful and sincere s\u0101dhaka<\/em> should remain extremely careful. Otherwise it will be very difficult to achieve pure devotion, which ultimately bears the fruit of divine love.<\/p>\n

\u015ar\u012b-k\u1e5b\u1e63\u1e47\u0101rpa\u1e47am astu <\/em>\u2013 may this treatise be an offering unto \u015ar\u012b K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

An Analysis of the Qualification for Bhakti by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura karma-j\u00f1\u0101na vir\u0101g\u0101dice\u1e63\u1e6d\u0101\u1e41 hitv\u0101 samantata\u1e25 \u015braddh\u0101v\u0101n bhajate ya\u1e41 \u015br\u012b-caitanyam aha\u1e41 bhaje \u201cI worship \u015ar\u012b Caitanya Mah\u0101prabhu, who is always served by faithful devotees who have completely given up the pursuits of fruitive activity, impersonal knowledge and dry renunciation.\u201d In the first 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-6688","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\/6688","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=6688"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6688\/revisions"}],"predecessor-version":[{"id":6689,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/6688\/revisions\/6689"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=6688"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=6688"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=6688"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}