Post by Uttamasloka on Nov 28, 2013 16:13:54 GMT -5
This is an excerpt from my book, The Realization & Manifestation of Your Eternal Identity - Identity Transformation Through Raganuga-bhakti. You can download it here...
raganugabhakti.freeforums.net/thread/3/link-book
What are the criteria for being a pure devotee, self-realized, or liberated?
This section may at first seem to be a bit out of place, but it is in fact very relevant to the book’s main subject matter, as well as being a logical convergence of all the knowledge presented up to this point. It will also enhance our understanding of the stages of progress on the path of bhakti, insofar as the practical application of this knowledge is concerned. In addition, it will provide the clarity necessary for determining the most fruitful association for one’s progress on this path.
The terms “pure devotee” “self-realized” and “liberated” have been used repeatedly by Srila Prabhupada throughout his books, and throughout sastra in general, but what exactly do those terms mean? How are they correctly defined and understood? There are numerous verses in various sastras that delineate the qualities of a “self-realized” or “liberated” soul, and Srila Prabhupada has written and made many statements saying, “a pure devotee does this and that or is like this and that”. Then there are the mahabhagavatas, paramahamsas, maharsis, uttama-adhikaris, and so on.
Are all of these variously lauded and exalted personalities on the same transcendental platform, or does each title imply a different level of advancement and/or realization? An inquiring practitioner can easily flounder in a sea of slokas without obtaining an accurate or comprehensive understanding. Unfortunately, many Vaisnavas seem to have an idealized or skewed concept of a pure devotee that is often not in sync with what the acaryas have presented.
Is a pure devotee recognized or authenticated by examining the long list of qualities mentioned in various sastras, and then determining if those qualities are fully manifest in that individual? What if they don’t pass the “pure devotee check list test” and are missing several qualities – do we reject them as not being “fully” pure? And who is qualified or authorized to make such evaluations and determinations? Is there a “Pure Devotee Verification Committee” in some Vaisnava organization?
Does a sadhaka become a pure devotee simply by perfectly following and emulating all of the qualities found in those lengthy lists in sastra? If someone is consciously emulating those qualities, is that the cause of them becoming a pure devotee, or are those qualities actually symptoms and by-products of internal transformations of the heart? These questions, and many others, are answered by the acaryas.
In the modern Gaudiya Vaisnava community, many devotees have assumed the role of diksa-guru, but have later stepped down from that position in disgrace due to inappropriate and unacceptable behavior. However, during their sojourn as a diksa-guru, their disciples and followers addressed them with adulatory saintly names and worshiped them as if they were pure realized devotees, and these gurus willingly accepted the adulation showered on them.
So the question is: were they truly pure devotees who then some how fell from that highly elevated position? Or were they never pure devotees or fully self-realized, but simply pretended to be and allowed others to treat them that way? Let’s examine what the acaryas have written.
As shown in the previous chapter, the acaryas have all agreed on the exact step by step path that all sadhakas must traverse if they want to attain prema for Krsna in Vraja, which is the highest goal of raganuga-bhakti. Certainly one who is fully sincere and honestly endeavoring for prema is motivated by essentially pure intentions, in spite of lingering anarthas. If such a sadhaka is eventually blessed with prema without having been waylaid by any major setbacks along the way, then we could say in a broader sense that this person was a pure devotee throughout his or her journey to prema.
According to the acaryas, bhava is the first stage of perfection of one’s practice (sadhana). Bhava is described as a ray of the sun of prema. This is the actual threshold of one’s eternal transcendental existence. Rupa Gosvami dedicates a full chapter to bhava-bhakti in Bhaktirasamrta-sindhu. Here are some highlights.
That part of bhakti is called bhava, whose essence is samvit and hladini sakti, which is one ray of the sun of prema which will soon rise in the heart, and which softens the heart with desires to meet, serve and exchange love with the Lord. BRS, 1.3.1
From Jiva Gosvami’s commentary:
Furthermore, this bhava softens the heart (mind) with its desires for meeting the Lord, serving the Lord favorably, and attaining the friendship of the Lord. This bhava is also the sprout which will become prema, and which will be described later.
By comparing prema to the sun, there is the suggestion that, just as the sun will appear soon after the light of dawn, prema will appear very soon after the appearance of bhava. As well, it is like a ray of the sun; it is the first glow of the sun of prema. It will be explained later that prema is the condensed form of bhava.
This bhava, whose very form is the essence of the hladini function of the Lord, should also be understood to be non-material, because it makes the happiness of liberation insignificant, brings about the Lord’s appearance, and produces bliss.
Further on, Rupa Gosvami delineates the manifested attributes of one who has attained bhava:
The anubhavas or characteristics of a person who has developed the bud of bhava are as follows:
-tolerance
-not wasting time
-detachment from enjoyment
-pridelessness
-confidence in the Lord’s mercy
-longing for the Lord
-taste for chanting the name of the Lord
-attachment to discussing the Lord’s qualities
-attachment to living in the abode of the Lord
BRS, 1.3.25-26
Sri Rupa then goes on to give one or two examples of each of these characteristics. Many devotees think that this is the perfectional stage from which no one can fall down, and thus, all of one’s actions are absolutely perfect and without flaws because you are officially a “pure devotee”.
How could one possibly have remaining anarthas or even fall down from bhava? It seems impossible to fathom how that could ever be the case. We have already heard the astonishing truth about this from Rupa Gosvami, Jiva Gosvami, and Visvanatha Cakravarti.
As we learned in the previous sections in this chapter, even at the exalted transcendental stage of bhava, the stage leading directly to prema, there may still be lingering anarthas, even though they are essentially neutralized. Let’s review what Visvanatha Cakravarti said about the gradual elimination of anarthas in Madhurya-kadambini:
By continued practice:
With the appearance of nistha, the eradication is pervasive (affecting many anarthas).
With the appearance of bhava/rati, the eradication is almost complete.
With the appearance of prema, the eradication is complete.
With the attainment of the Lord’s association, the eradication is absolute, with no possibility of their reappearance. MK, 3.16
This certainly provides a new perspective on the term, pure devotee. Even at the stages of bhava there may still be anarthas present. Only at prema are the anarthas completely destroyed, and they are absolutely eradicated upon attaining Krsna’s darsana and association.
Even more shocking, as stated before, it is explained in Bhakti-rasamrta-sindhu how one can still fall down from the stage of bhava and diminish or even destroy one’s bhava and possibly even one’s rasa! This would only happen due to a severe offense against a Vaisnava or Krsna, but it can happen, which is precisely why Sri Rupa discusses it. Only when one reaches the platform of prema is one guaranteed never to fall down. For emphasis, here again is that passage:
Moreover, it should be stated: By an offense against the dearest devotee of the Lord, even real bhava will be destroyed, if the offense is grave. If the offense is medium, the bhava will turn to bhavabhasa. If the offense is slight, the bhava will become an inferior type. BRS, 1.3.54
Jiva Gosvami’s Commentary:
By two types of grave offenses – offense to the dearest devotee or to Krsna Himself – even real bhava is destroyed. By a medium offense, bhava becomes bhavabhasa – a shadow of bhava. By a slight offense, the bhava degrades in category. Becoming an inferior type means that there will be degradation in terms of the five rasas and the eight stages from mahabhava down to rati. Thus, a change in bhava will take place according to the seriousness of the offense.
From Visvanatha Cakravarti’s Commentary:
If the aparadha is slight, the bhava changes type. Madhura-rati becomes dasya-rati. Dasya becomes santa-rati.
At the end of the chapter on bhava-bhakti, Rupa Gosvami makes surprising and very thought provoking statements.
If some apparent fault is seen in a person who has developed real bhava, one should not be hostile to him, because he has accomplished the goal in all respects. BRS, 1.3.59
From Jiva Gosvami’s Commentary:
There may be some external bad conduct, but one should not be hostile to him, because by having bhava the person cannot be contaminated by those external actions. Thus, it is said:
Whether one is pure or contaminated, and regardless of one’s external situation, simply by remembering the lotus-eyed Personality of Godhead, one can cleanse one’s internal and external existence. Garuda Purana
This person cannot be criticized, because he has accomplished the goal – he has attained bhava.
Thus, it is said in the Narasimha Purana: A person who is dedicated completely to the Lord may show externally, serious contamination (but internally he is pure). The full moon, though marked by the figure of a rabbit, is never overcome by darkness. BRS, 1.3.60
Jiva Gosvami’s Commentary:
A person may show serious contamination. This means that it is seen externally that he performs forbidden activities. However, he shines with internal bhakti, which cannot be defeated by anyone (he is incomparable). A particular case, the moon, is introduced to support the general principle. This is called arthantara-nyasa. In the Hari-vamsa, it is said: the dark spot on the moon is called a rabbit. Though there is a fault in the beauty of the moon, that fault is only superficial.
Let’s understand this clearly. After attaining the exalted goal of bhava, which is a ray of prema and the beginning of pure bhakti, one will still not be completely free from all anarthas and possibly even exhibit, “external bad conduct”, or “serious contamination”, or “perform forbidden activities”! How is this possible? Why didn’t Sri Rupa say that if you see any such faults ever, then you know this person has not reached bhava?
Rupa Gosvami, Jiva Gosvami, and Visvanatha Cakravarti have given us the incontrovertible and definitive facts for serious contemplation. Although a bhava-bhakta is pure internally and has reached the preliminary goal, there still may be the external appearance of bad behaviors. This of course is easy fodder for fault-finding offenders (aparadhis), which is clearly why Rupa Gosvami brings up this issue preemptively.
We can’t judge a book solely by its cover, and we shouldn’t impose or project uninformed, idealistic, unrealistic preconceived ideas on another Vaisnava’s level of advancement. One has to be very learned and advanced to correctly understand who is truly advanced and who isn’t. Neophyte (kanistha) devotees are not qualified to properly discern who is an advanced Vaisnava and who isn’t. Even most intermediate (madhyama) devotees lack such discrimination, due to limited sastric knowledge and practical realization.
As indicated above by Jiva Gosvami, it should be understood that someone who reaches bhava will, in most cases, certainly continue on without impediments to the stage of prema. The lingering presence of anarthas rarely becomes an issue for such elevated devotees, and they predominantly exhibit very saintly qualities.
Bhaktivinoda thakura explains this in Jaiva-dharma:
One should not criticize a person in whom true bhava has manifested, even though one may observe some slight fault in his behavior, for once bhava has arisen, the sadhaka becomes completely successful in all his endeavors.
Under such circumstances, it is not possible for him to behave sinfully, but if any sinful behavior is sometimes observed, it should be understood in one of two ways. The mahapurusa-bhakta may have performed some sinful activity by force of circumstances, but he cannot possibly remain in that condition permanently.
Alternatively, some semblance of sin (papa-abhasa) from his previous life has not been completely destroyed, and is still present even after bhava has arisen in him, although it will be destroyed very soon. One should think like this and not pay any attention to the commonplace faults that may be seen in bhaktas, for it is nama-aparadha to do so. The Nrsimha Purana forbids us to absorb our attention in such faults:
Just as the moon is never obscured by darkness, even though covered with black spots, similarly, a person exclusively devoted to Sri Hari remains glorious, though by appearance he may be wicked and depraved.
It should not be concluded from this instruction that a bhakta repeatedly engages in sinful activities. Once a bhakta has developed nistha in bhakti, he will have no inclination to sin further. However, as long as the material body exists, there is a chance that sinful activity will occur unexpectedly. If a bhakta is exclusively devoted, the influence of his bhajana immediately burns to ashes all kinds of sins, just as a blazing fire easily consumes a small heap of cotton, and he becomes cautious not to become victimized by any sinful activity again.
All kinds of sinful actions are dissipated at the stage of steady, uninterrupted ananya-bhakti, so it may be clearly understood that those who repeatedly engage in sinful activities have not yet developed this type of bhakti. To engage repeatedly and knowingly in sinful activity while practicing bhakti-yoga is nama-aparadha, which uproots bhakti completely and casts it aside. Bhaktas, therefore, keep themselves distant from such offenses. JD, Chapter 22, Pages 533-534
Therefore, it is incorrect to think or say that a particular Vaisnava cannot possibly be a bhava-bhakta or pure devotee solely on the basis of externally observed questionable behavior. It is much deeper than that. At every stage prior to bhava, a sadhaka is still dealing with the presence of anarthas. Though they gradually become less of an issue as one progresses through the final stages leading to prema, anarthas are still present up to and including the stage of bhava and sometimes even prema.
And, to the contrary, if one is exhibiting good qualities and exemplary behavior, it does not automatically mean that they are a very advanced devotee. As we read in a previous section, Visvanatha Cakravarti discusses this in relation to steadiness in bhakti (nistha), in Madhurya-kadambini, Fourth Shower:
Elements favorable to bhakti (bhakti-anukula-vastu-vartini) refer to humility, giving respect to others, friendliness, and mercifulness. However, sometimes steadiness in such qualities may be seen in a self-controlled devotee who has no steadiness in bhakti. While elsewhere, steadiness in these qualities may not be perceived in an arrogant devotee who has attained steadiness in bhakti.
In spite of this, by the presence or absence of steadiness in bhakti itself (saksat bhakti), rather than in the qualities of bhakti, learned wise men understand the actual presence or absence of nistha, steadiness. Inexperienced perception cannot substantiate the truth.
This is confirmed by the cited verses, bhaktir bhavati naisthiki, with the appearance of naisthiki-bhakti, tada rajas-tamo-bhavah... etair anaviddham, though traces of the qualities born of rajas and tamo guna may be present, they no longer affect the devotee. MK, 4.3
Obviously, there is a big difference between “acting humble” and truly possessing and manifesting humility. The same applies to all other elevated qualities. The lists of the qualities of advanced Vaisnavas are not simply a compilation of “rules of behavior” to be followed, rather, they are by-products and symptoms of one’s advanced condition in sadhana-bhakti.
The final conclusion is that a truly “pure,” “self-realized” devotee is one who is situated on the platform of prema-bhakti, the highest goal attainable by jivas. Nevertheless, one on the platform of bhava-bhakti must also be considered a fully self-realized pure devotee, and must be respected as such. At any stage prior to bhava, one is still progressing through the various stages of realizing one’s eternal identity and is still becoming purified of anarthas and material conditioning.
Notwithstanding the foregoing conclusions, in India, and especially in Bengal, the term “pure devotee” has not traditionally been used in its strictest technical sense, and such is the case with Srila Prabhupada’s writings. By applying the standards delineated above, we can thus discern more easily when Srila Prabhupada was in fact referring to a bhava-bhakta pure devotee, as opposed to using the term to indicate a fully sincere advanced devotee who is nearing perfection.
The terms “self-realized” and “liberated” have an even broader scope, because they are used to refer to many different advanced sages and yogis who’s activities appear throughout Vedic literature. Such sages and yogis have achieved various levels of brahman and paramatma realization, and some, like Narada and Brahma are Vaisnavas – either devotees of Visnu in Vaikuntha, or Krsna in Vrndavana. All of them are referred to variously as paramahamsas, mahabhagavatas, mahamunis, siddhas, and so on.
We now understand that those who are devotees of Krsna are on the highest platform of prema and as such, they are automatically self-realized and liberated, which are actually lesser aspects of their exalted status. Those who are devotees of Visnu are not quite as exalted as Krsna bhaktas in terms of their prema, but they are still fully liberated and self-realized.
All other transcendentalists are focused on brahman or paramatma, placing them further down the line, and depending on their specific positions, they may also be considered liberated and self-realized, but certainly not in the same sense as Vaisnavas. So it is possible to achieve levels of self-realization and liberation without achieving prema for Visnu or Krsna.
Srila Prabhupada also used the term self-realized rather broadly, even referring to one’s siddha-deha as one’s “self-realized position”, which is certainly a valid interpretation, as we will discover in Chapter 5.
After deliberating carefully on the analysis presented in this section so far, we can now understand that the fallen gurus mentioned initially were almost certainly not individuals who had attained the stage of bhava, but then committed some atrocious offense, thus causing their fall down from bhava. Therefore, they were absolutely not pure devotees in the technical and true sense of the term, and nor were they liberated souls or fully self-realized.
To think that so many gurus had reached bhava-bhakti and then all of them committed serious aparadhas, causing their fall, is highly unlikely. That’s not to say that they didn’t commit any offenses, just that it’s highly unlikely they were all at the stage of bhava if and when they did so. This is not fault-finding, it is an objective analysis of this situation for everyone’s edification. There is no value in rubber-stamping people as pure devotees when it isn’t genuinely applicable.
The obvious and only possible conclusion is that they were practicing sadhana-bhakti and going through the phases of anartha-nivrtti described earlier, and they were then thwarted by various types of anarthas, including those arising from bhakti, as explained by Visvanatha Cakravarti in Madhurya-kadambini:
Next are the anarthas arising from bhakti. As many weeds grow along with the main plant, along with bhakti there appears acquisition of material wealth and other facilities, worship and respect by others, a comfortable position and fame (labha, puja, pratistha). By their nature, they have the power to influence the heart of the devotee, to expand and retard the growth of the main plant intended for cultivation (bhakti). MK, 3.15
Now let’s look again at when these specific anarthas are eliminated, according to Sri Visvanatha:
The eradication of anarthas arising from bhakti is as follows:
With the performance of bhajana-kriya, eradication is partial.
With the appearance of nistha it is complete.
With the appearance of ruci it is absolute.
From this we can thus easily deduce that if these fallen gurus were at the stage of ruci, the anarthas arising from bhakti would not have been an issue because their eradication is absolute at that stage. Even at nistha, the eradication is complete, so these anarthas would only represent a minor issue and not likely a major stumbling block, what to speak of causing them to give up their esteemed position and devastating their disciples’ faith, and in some cases, even reject the path of bhakti. This is certainly very revealing.
But, as we have learned, anarthas remain even up to bhava. Understanding these complex issues of the human side of the process of bhakti is not always easy, but with the proper knowledge and reasoning we can gain valuable and accurate insight.
Therefore, just because someone presents themselves as a “guru”, and has many followers who worship them, it is not a foregone conclusion that they are self-realized pure devotees on the platform of bhava or prema. One is certainly free to choose any guru, regardless of the guru’s level of advancement, but the results are definitely not the same.
We should choose our diksa and siksa gurus very carefully and with full due diligence. At the very least, a guru should be at the stage of nistha, and thoroughly understand the knowledge and teachings presented by the acaryas on the subject matters in this book, what to speak of truly being qualified to engage in raganuga-sadhana-bhajana.
In his Caitanya-siksamrta, Bhaktivinoda thakura describes the spiritual potency of Vaisnavas at various levels of advancement, to help us understand what a guru at each level is capable of conveying to their disciples. Those aspiring for initiation (diksa) should take serious note of these differences in order to make an informed and wise decision:
Concerning the bestowal of devotional energy by the mercy of the devotee, something should be mentioned. The power of the prema-bhakta is unlimited, and thus, the prema-bhakta, if he is merciful, can transfer his power to any type of person.
The merciful bhava-bhakta can instill power in the sadhana-bhaktas so that they can assume a position similar to his own, and by the strength of his personality, the bhava-bhakta can raise materialistic people who have gained some qualification due to previous deeds to the level of ruci.
Vaidhi and raganuga-sadhana-bhaktas can instill faith in materialistic people who have attained qualification by previous deeds, by dint of their teaching and example. CS, Chapter 5, Part 1
What about uttama-adhikari devotees? Where do they stand in the scheme of things? Some devotees may be under the impression that all uttama-adhikaris are also pure, self-realized devotees on the platform of bhava or prema. This understanding is not correct. In the chapter on sadhana-bhakti, in Bhakti-rasamrta-sindhu, Rupa Gosvami states:
There are three types of persons qualified for vaidhi-sadhana-bhakti: the uttama, the madhyama, and the kanistha. BRS, 1.2.16
The uttama-adhikari is defined as follows: The person who is skillful in scripture and logic, completely firm in his belief, with deep faith, is considered qualified as an uttama in vaidhi-bhakti. BRS, 1.2.17
From Jiva Gosvami’s commentary:
Previously, in defining vaidhi-bhakti, it was said that vaidhi-bhakti existed where the actions were inspired by the teachings of scripture. Thus, it may be concluded that the root cause of a person’s bhakti is faith in the content of scriptures. Conviction in the contents of the scriptures is called sraddha or faith. According to the degree of faith in the scriptures, there will be classifications of persons possessing that faith. That is now the topic of discussion for two verses. … A person who is qualified as above, and has deep faith, is the uttama-adhikari.
By this definition, an uttama-adhikari devotee is still practicing vaidhi-sadhana-bhakti, and thus is not yet even self-realized, and certainly not on the platform of bhava, since sadhana refers to the stage of practice and not perfection. This same verse is quoted in Caitanya-caritamrta, along with other verses discussing the three levels of devotees according to faith (CC, 2.22.64-70). Another revealing point to mention is that these three classifications of practitioners do not apply to those who are on the path of raganuga-bhakti. No such statements by the acaryas are to be found.
Srila Prabhupada sometimes spoke about uttama-adhikaris in the same context as Rupa Gosvami defined them (i.e., advanced sadhakas), and then again, at other times, he referred to uttama-adhikaris in the context of being self-realized or pure devotees. Therefore, context is very important to properly understand the intended meanings.
And finally, in consideration of all these details, what does it then mean to be an “advanced devotee”? That’s another term that is used quite liberally. It should now be very easy to see that a truly advanced devotee is one who is at the very least at the stage of nistha – firm faith and steadiness in sadhana and bhajana.
Once nistha is attained, ruci and asakti evolve, leading directly to bhava, so one who is immersed in ruci or asakti, is an even more “advanced devotee.” Outside of that specific framework, i.e., the three stages before bhava, any other application of the term “advanced devotee” has no basis and doesn’t make any sense.
Hopefully, this considered review of this important subject will provide deeper insights into the subtleties of these complex topics. Sorting through and understanding the complexities of this subject is essential to achieving a comprehensive grasp of the entire process. The contemporary Vaisnava community would be well served if more devotees understood this deeper and more complete perspective.
raganugabhakti.freeforums.net/thread/3/link-book
What are the criteria for being a pure devotee, self-realized, or liberated?
This section may at first seem to be a bit out of place, but it is in fact very relevant to the book’s main subject matter, as well as being a logical convergence of all the knowledge presented up to this point. It will also enhance our understanding of the stages of progress on the path of bhakti, insofar as the practical application of this knowledge is concerned. In addition, it will provide the clarity necessary for determining the most fruitful association for one’s progress on this path.
The terms “pure devotee” “self-realized” and “liberated” have been used repeatedly by Srila Prabhupada throughout his books, and throughout sastra in general, but what exactly do those terms mean? How are they correctly defined and understood? There are numerous verses in various sastras that delineate the qualities of a “self-realized” or “liberated” soul, and Srila Prabhupada has written and made many statements saying, “a pure devotee does this and that or is like this and that”. Then there are the mahabhagavatas, paramahamsas, maharsis, uttama-adhikaris, and so on.
Are all of these variously lauded and exalted personalities on the same transcendental platform, or does each title imply a different level of advancement and/or realization? An inquiring practitioner can easily flounder in a sea of slokas without obtaining an accurate or comprehensive understanding. Unfortunately, many Vaisnavas seem to have an idealized or skewed concept of a pure devotee that is often not in sync with what the acaryas have presented.
Is a pure devotee recognized or authenticated by examining the long list of qualities mentioned in various sastras, and then determining if those qualities are fully manifest in that individual? What if they don’t pass the “pure devotee check list test” and are missing several qualities – do we reject them as not being “fully” pure? And who is qualified or authorized to make such evaluations and determinations? Is there a “Pure Devotee Verification Committee” in some Vaisnava organization?
Does a sadhaka become a pure devotee simply by perfectly following and emulating all of the qualities found in those lengthy lists in sastra? If someone is consciously emulating those qualities, is that the cause of them becoming a pure devotee, or are those qualities actually symptoms and by-products of internal transformations of the heart? These questions, and many others, are answered by the acaryas.
In the modern Gaudiya Vaisnava community, many devotees have assumed the role of diksa-guru, but have later stepped down from that position in disgrace due to inappropriate and unacceptable behavior. However, during their sojourn as a diksa-guru, their disciples and followers addressed them with adulatory saintly names and worshiped them as if they were pure realized devotees, and these gurus willingly accepted the adulation showered on them.
So the question is: were they truly pure devotees who then some how fell from that highly elevated position? Or were they never pure devotees or fully self-realized, but simply pretended to be and allowed others to treat them that way? Let’s examine what the acaryas have written.
As shown in the previous chapter, the acaryas have all agreed on the exact step by step path that all sadhakas must traverse if they want to attain prema for Krsna in Vraja, which is the highest goal of raganuga-bhakti. Certainly one who is fully sincere and honestly endeavoring for prema is motivated by essentially pure intentions, in spite of lingering anarthas. If such a sadhaka is eventually blessed with prema without having been waylaid by any major setbacks along the way, then we could say in a broader sense that this person was a pure devotee throughout his or her journey to prema.
According to the acaryas, bhava is the first stage of perfection of one’s practice (sadhana). Bhava is described as a ray of the sun of prema. This is the actual threshold of one’s eternal transcendental existence. Rupa Gosvami dedicates a full chapter to bhava-bhakti in Bhaktirasamrta-sindhu. Here are some highlights.
That part of bhakti is called bhava, whose essence is samvit and hladini sakti, which is one ray of the sun of prema which will soon rise in the heart, and which softens the heart with desires to meet, serve and exchange love with the Lord. BRS, 1.3.1
From Jiva Gosvami’s commentary:
Furthermore, this bhava softens the heart (mind) with its desires for meeting the Lord, serving the Lord favorably, and attaining the friendship of the Lord. This bhava is also the sprout which will become prema, and which will be described later.
By comparing prema to the sun, there is the suggestion that, just as the sun will appear soon after the light of dawn, prema will appear very soon after the appearance of bhava. As well, it is like a ray of the sun; it is the first glow of the sun of prema. It will be explained later that prema is the condensed form of bhava.
This bhava, whose very form is the essence of the hladini function of the Lord, should also be understood to be non-material, because it makes the happiness of liberation insignificant, brings about the Lord’s appearance, and produces bliss.
Further on, Rupa Gosvami delineates the manifested attributes of one who has attained bhava:
The anubhavas or characteristics of a person who has developed the bud of bhava are as follows:
-tolerance
-not wasting time
-detachment from enjoyment
-pridelessness
-confidence in the Lord’s mercy
-longing for the Lord
-taste for chanting the name of the Lord
-attachment to discussing the Lord’s qualities
-attachment to living in the abode of the Lord
BRS, 1.3.25-26
Sri Rupa then goes on to give one or two examples of each of these characteristics. Many devotees think that this is the perfectional stage from which no one can fall down, and thus, all of one’s actions are absolutely perfect and without flaws because you are officially a “pure devotee”.
How could one possibly have remaining anarthas or even fall down from bhava? It seems impossible to fathom how that could ever be the case. We have already heard the astonishing truth about this from Rupa Gosvami, Jiva Gosvami, and Visvanatha Cakravarti.
As we learned in the previous sections in this chapter, even at the exalted transcendental stage of bhava, the stage leading directly to prema, there may still be lingering anarthas, even though they are essentially neutralized. Let’s review what Visvanatha Cakravarti said about the gradual elimination of anarthas in Madhurya-kadambini:
By continued practice:
With the appearance of nistha, the eradication is pervasive (affecting many anarthas).
With the appearance of bhava/rati, the eradication is almost complete.
With the appearance of prema, the eradication is complete.
With the attainment of the Lord’s association, the eradication is absolute, with no possibility of their reappearance. MK, 3.16
This certainly provides a new perspective on the term, pure devotee. Even at the stages of bhava there may still be anarthas present. Only at prema are the anarthas completely destroyed, and they are absolutely eradicated upon attaining Krsna’s darsana and association.
Even more shocking, as stated before, it is explained in Bhakti-rasamrta-sindhu how one can still fall down from the stage of bhava and diminish or even destroy one’s bhava and possibly even one’s rasa! This would only happen due to a severe offense against a Vaisnava or Krsna, but it can happen, which is precisely why Sri Rupa discusses it. Only when one reaches the platform of prema is one guaranteed never to fall down. For emphasis, here again is that passage:
Moreover, it should be stated: By an offense against the dearest devotee of the Lord, even real bhava will be destroyed, if the offense is grave. If the offense is medium, the bhava will turn to bhavabhasa. If the offense is slight, the bhava will become an inferior type. BRS, 1.3.54
Jiva Gosvami’s Commentary:
By two types of grave offenses – offense to the dearest devotee or to Krsna Himself – even real bhava is destroyed. By a medium offense, bhava becomes bhavabhasa – a shadow of bhava. By a slight offense, the bhava degrades in category. Becoming an inferior type means that there will be degradation in terms of the five rasas and the eight stages from mahabhava down to rati. Thus, a change in bhava will take place according to the seriousness of the offense.
From Visvanatha Cakravarti’s Commentary:
If the aparadha is slight, the bhava changes type. Madhura-rati becomes dasya-rati. Dasya becomes santa-rati.
At the end of the chapter on bhava-bhakti, Rupa Gosvami makes surprising and very thought provoking statements.
If some apparent fault is seen in a person who has developed real bhava, one should not be hostile to him, because he has accomplished the goal in all respects. BRS, 1.3.59
From Jiva Gosvami’s Commentary:
There may be some external bad conduct, but one should not be hostile to him, because by having bhava the person cannot be contaminated by those external actions. Thus, it is said:
Whether one is pure or contaminated, and regardless of one’s external situation, simply by remembering the lotus-eyed Personality of Godhead, one can cleanse one’s internal and external existence. Garuda Purana
This person cannot be criticized, because he has accomplished the goal – he has attained bhava.
Thus, it is said in the Narasimha Purana: A person who is dedicated completely to the Lord may show externally, serious contamination (but internally he is pure). The full moon, though marked by the figure of a rabbit, is never overcome by darkness. BRS, 1.3.60
Jiva Gosvami’s Commentary:
A person may show serious contamination. This means that it is seen externally that he performs forbidden activities. However, he shines with internal bhakti, which cannot be defeated by anyone (he is incomparable). A particular case, the moon, is introduced to support the general principle. This is called arthantara-nyasa. In the Hari-vamsa, it is said: the dark spot on the moon is called a rabbit. Though there is a fault in the beauty of the moon, that fault is only superficial.
Let’s understand this clearly. After attaining the exalted goal of bhava, which is a ray of prema and the beginning of pure bhakti, one will still not be completely free from all anarthas and possibly even exhibit, “external bad conduct”, or “serious contamination”, or “perform forbidden activities”! How is this possible? Why didn’t Sri Rupa say that if you see any such faults ever, then you know this person has not reached bhava?
Rupa Gosvami, Jiva Gosvami, and Visvanatha Cakravarti have given us the incontrovertible and definitive facts for serious contemplation. Although a bhava-bhakta is pure internally and has reached the preliminary goal, there still may be the external appearance of bad behaviors. This of course is easy fodder for fault-finding offenders (aparadhis), which is clearly why Rupa Gosvami brings up this issue preemptively.
We can’t judge a book solely by its cover, and we shouldn’t impose or project uninformed, idealistic, unrealistic preconceived ideas on another Vaisnava’s level of advancement. One has to be very learned and advanced to correctly understand who is truly advanced and who isn’t. Neophyte (kanistha) devotees are not qualified to properly discern who is an advanced Vaisnava and who isn’t. Even most intermediate (madhyama) devotees lack such discrimination, due to limited sastric knowledge and practical realization.
As indicated above by Jiva Gosvami, it should be understood that someone who reaches bhava will, in most cases, certainly continue on without impediments to the stage of prema. The lingering presence of anarthas rarely becomes an issue for such elevated devotees, and they predominantly exhibit very saintly qualities.
Bhaktivinoda thakura explains this in Jaiva-dharma:
One should not criticize a person in whom true bhava has manifested, even though one may observe some slight fault in his behavior, for once bhava has arisen, the sadhaka becomes completely successful in all his endeavors.
Under such circumstances, it is not possible for him to behave sinfully, but if any sinful behavior is sometimes observed, it should be understood in one of two ways. The mahapurusa-bhakta may have performed some sinful activity by force of circumstances, but he cannot possibly remain in that condition permanently.
Alternatively, some semblance of sin (papa-abhasa) from his previous life has not been completely destroyed, and is still present even after bhava has arisen in him, although it will be destroyed very soon. One should think like this and not pay any attention to the commonplace faults that may be seen in bhaktas, for it is nama-aparadha to do so. The Nrsimha Purana forbids us to absorb our attention in such faults:
Just as the moon is never obscured by darkness, even though covered with black spots, similarly, a person exclusively devoted to Sri Hari remains glorious, though by appearance he may be wicked and depraved.
It should not be concluded from this instruction that a bhakta repeatedly engages in sinful activities. Once a bhakta has developed nistha in bhakti, he will have no inclination to sin further. However, as long as the material body exists, there is a chance that sinful activity will occur unexpectedly. If a bhakta is exclusively devoted, the influence of his bhajana immediately burns to ashes all kinds of sins, just as a blazing fire easily consumes a small heap of cotton, and he becomes cautious not to become victimized by any sinful activity again.
All kinds of sinful actions are dissipated at the stage of steady, uninterrupted ananya-bhakti, so it may be clearly understood that those who repeatedly engage in sinful activities have not yet developed this type of bhakti. To engage repeatedly and knowingly in sinful activity while practicing bhakti-yoga is nama-aparadha, which uproots bhakti completely and casts it aside. Bhaktas, therefore, keep themselves distant from such offenses. JD, Chapter 22, Pages 533-534
Therefore, it is incorrect to think or say that a particular Vaisnava cannot possibly be a bhava-bhakta or pure devotee solely on the basis of externally observed questionable behavior. It is much deeper than that. At every stage prior to bhava, a sadhaka is still dealing with the presence of anarthas. Though they gradually become less of an issue as one progresses through the final stages leading to prema, anarthas are still present up to and including the stage of bhava and sometimes even prema.
And, to the contrary, if one is exhibiting good qualities and exemplary behavior, it does not automatically mean that they are a very advanced devotee. As we read in a previous section, Visvanatha Cakravarti discusses this in relation to steadiness in bhakti (nistha), in Madhurya-kadambini, Fourth Shower:
Elements favorable to bhakti (bhakti-anukula-vastu-vartini) refer to humility, giving respect to others, friendliness, and mercifulness. However, sometimes steadiness in such qualities may be seen in a self-controlled devotee who has no steadiness in bhakti. While elsewhere, steadiness in these qualities may not be perceived in an arrogant devotee who has attained steadiness in bhakti.
In spite of this, by the presence or absence of steadiness in bhakti itself (saksat bhakti), rather than in the qualities of bhakti, learned wise men understand the actual presence or absence of nistha, steadiness. Inexperienced perception cannot substantiate the truth.
This is confirmed by the cited verses, bhaktir bhavati naisthiki, with the appearance of naisthiki-bhakti, tada rajas-tamo-bhavah... etair anaviddham, though traces of the qualities born of rajas and tamo guna may be present, they no longer affect the devotee. MK, 4.3
Obviously, there is a big difference between “acting humble” and truly possessing and manifesting humility. The same applies to all other elevated qualities. The lists of the qualities of advanced Vaisnavas are not simply a compilation of “rules of behavior” to be followed, rather, they are by-products and symptoms of one’s advanced condition in sadhana-bhakti.
The final conclusion is that a truly “pure,” “self-realized” devotee is one who is situated on the platform of prema-bhakti, the highest goal attainable by jivas. Nevertheless, one on the platform of bhava-bhakti must also be considered a fully self-realized pure devotee, and must be respected as such. At any stage prior to bhava, one is still progressing through the various stages of realizing one’s eternal identity and is still becoming purified of anarthas and material conditioning.
Notwithstanding the foregoing conclusions, in India, and especially in Bengal, the term “pure devotee” has not traditionally been used in its strictest technical sense, and such is the case with Srila Prabhupada’s writings. By applying the standards delineated above, we can thus discern more easily when Srila Prabhupada was in fact referring to a bhava-bhakta pure devotee, as opposed to using the term to indicate a fully sincere advanced devotee who is nearing perfection.
The terms “self-realized” and “liberated” have an even broader scope, because they are used to refer to many different advanced sages and yogis who’s activities appear throughout Vedic literature. Such sages and yogis have achieved various levels of brahman and paramatma realization, and some, like Narada and Brahma are Vaisnavas – either devotees of Visnu in Vaikuntha, or Krsna in Vrndavana. All of them are referred to variously as paramahamsas, mahabhagavatas, mahamunis, siddhas, and so on.
We now understand that those who are devotees of Krsna are on the highest platform of prema and as such, they are automatically self-realized and liberated, which are actually lesser aspects of their exalted status. Those who are devotees of Visnu are not quite as exalted as Krsna bhaktas in terms of their prema, but they are still fully liberated and self-realized.
All other transcendentalists are focused on brahman or paramatma, placing them further down the line, and depending on their specific positions, they may also be considered liberated and self-realized, but certainly not in the same sense as Vaisnavas. So it is possible to achieve levels of self-realization and liberation without achieving prema for Visnu or Krsna.
Srila Prabhupada also used the term self-realized rather broadly, even referring to one’s siddha-deha as one’s “self-realized position”, which is certainly a valid interpretation, as we will discover in Chapter 5.
After deliberating carefully on the analysis presented in this section so far, we can now understand that the fallen gurus mentioned initially were almost certainly not individuals who had attained the stage of bhava, but then committed some atrocious offense, thus causing their fall down from bhava. Therefore, they were absolutely not pure devotees in the technical and true sense of the term, and nor were they liberated souls or fully self-realized.
To think that so many gurus had reached bhava-bhakti and then all of them committed serious aparadhas, causing their fall, is highly unlikely. That’s not to say that they didn’t commit any offenses, just that it’s highly unlikely they were all at the stage of bhava if and when they did so. This is not fault-finding, it is an objective analysis of this situation for everyone’s edification. There is no value in rubber-stamping people as pure devotees when it isn’t genuinely applicable.
The obvious and only possible conclusion is that they were practicing sadhana-bhakti and going through the phases of anartha-nivrtti described earlier, and they were then thwarted by various types of anarthas, including those arising from bhakti, as explained by Visvanatha Cakravarti in Madhurya-kadambini:
Next are the anarthas arising from bhakti. As many weeds grow along with the main plant, along with bhakti there appears acquisition of material wealth and other facilities, worship and respect by others, a comfortable position and fame (labha, puja, pratistha). By their nature, they have the power to influence the heart of the devotee, to expand and retard the growth of the main plant intended for cultivation (bhakti). MK, 3.15
Now let’s look again at when these specific anarthas are eliminated, according to Sri Visvanatha:
The eradication of anarthas arising from bhakti is as follows:
With the performance of bhajana-kriya, eradication is partial.
With the appearance of nistha it is complete.
With the appearance of ruci it is absolute.
From this we can thus easily deduce that if these fallen gurus were at the stage of ruci, the anarthas arising from bhakti would not have been an issue because their eradication is absolute at that stage. Even at nistha, the eradication is complete, so these anarthas would only represent a minor issue and not likely a major stumbling block, what to speak of causing them to give up their esteemed position and devastating their disciples’ faith, and in some cases, even reject the path of bhakti. This is certainly very revealing.
But, as we have learned, anarthas remain even up to bhava. Understanding these complex issues of the human side of the process of bhakti is not always easy, but with the proper knowledge and reasoning we can gain valuable and accurate insight.
Therefore, just because someone presents themselves as a “guru”, and has many followers who worship them, it is not a foregone conclusion that they are self-realized pure devotees on the platform of bhava or prema. One is certainly free to choose any guru, regardless of the guru’s level of advancement, but the results are definitely not the same.
We should choose our diksa and siksa gurus very carefully and with full due diligence. At the very least, a guru should be at the stage of nistha, and thoroughly understand the knowledge and teachings presented by the acaryas on the subject matters in this book, what to speak of truly being qualified to engage in raganuga-sadhana-bhajana.
In his Caitanya-siksamrta, Bhaktivinoda thakura describes the spiritual potency of Vaisnavas at various levels of advancement, to help us understand what a guru at each level is capable of conveying to their disciples. Those aspiring for initiation (diksa) should take serious note of these differences in order to make an informed and wise decision:
Concerning the bestowal of devotional energy by the mercy of the devotee, something should be mentioned. The power of the prema-bhakta is unlimited, and thus, the prema-bhakta, if he is merciful, can transfer his power to any type of person.
The merciful bhava-bhakta can instill power in the sadhana-bhaktas so that they can assume a position similar to his own, and by the strength of his personality, the bhava-bhakta can raise materialistic people who have gained some qualification due to previous deeds to the level of ruci.
Vaidhi and raganuga-sadhana-bhaktas can instill faith in materialistic people who have attained qualification by previous deeds, by dint of their teaching and example. CS, Chapter 5, Part 1
What about uttama-adhikari devotees? Where do they stand in the scheme of things? Some devotees may be under the impression that all uttama-adhikaris are also pure, self-realized devotees on the platform of bhava or prema. This understanding is not correct. In the chapter on sadhana-bhakti, in Bhakti-rasamrta-sindhu, Rupa Gosvami states:
There are three types of persons qualified for vaidhi-sadhana-bhakti: the uttama, the madhyama, and the kanistha. BRS, 1.2.16
The uttama-adhikari is defined as follows: The person who is skillful in scripture and logic, completely firm in his belief, with deep faith, is considered qualified as an uttama in vaidhi-bhakti. BRS, 1.2.17
From Jiva Gosvami’s commentary:
Previously, in defining vaidhi-bhakti, it was said that vaidhi-bhakti existed where the actions were inspired by the teachings of scripture. Thus, it may be concluded that the root cause of a person’s bhakti is faith in the content of scriptures. Conviction in the contents of the scriptures is called sraddha or faith. According to the degree of faith in the scriptures, there will be classifications of persons possessing that faith. That is now the topic of discussion for two verses. … A person who is qualified as above, and has deep faith, is the uttama-adhikari.
By this definition, an uttama-adhikari devotee is still practicing vaidhi-sadhana-bhakti, and thus is not yet even self-realized, and certainly not on the platform of bhava, since sadhana refers to the stage of practice and not perfection. This same verse is quoted in Caitanya-caritamrta, along with other verses discussing the three levels of devotees according to faith (CC, 2.22.64-70). Another revealing point to mention is that these three classifications of practitioners do not apply to those who are on the path of raganuga-bhakti. No such statements by the acaryas are to be found.
Srila Prabhupada sometimes spoke about uttama-adhikaris in the same context as Rupa Gosvami defined them (i.e., advanced sadhakas), and then again, at other times, he referred to uttama-adhikaris in the context of being self-realized or pure devotees. Therefore, context is very important to properly understand the intended meanings.
And finally, in consideration of all these details, what does it then mean to be an “advanced devotee”? That’s another term that is used quite liberally. It should now be very easy to see that a truly advanced devotee is one who is at the very least at the stage of nistha – firm faith and steadiness in sadhana and bhajana.
Once nistha is attained, ruci and asakti evolve, leading directly to bhava, so one who is immersed in ruci or asakti, is an even more “advanced devotee.” Outside of that specific framework, i.e., the three stages before bhava, any other application of the term “advanced devotee” has no basis and doesn’t make any sense.
Hopefully, this considered review of this important subject will provide deeper insights into the subtleties of these complex topics. Sorting through and understanding the complexities of this subject is essential to achieving a comprehensive grasp of the entire process. The contemporary Vaisnava community would be well served if more devotees understood this deeper and more complete perspective.