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anadi
22 September 2012, 01:23 AM
There are many stages leading to the manifestation of prema.
Among them, those which are most famous in the scriptures will be described here.
The bhagavad-vimukha-jiva, or one whose face is averted from Bhagavan (the Lord),
has from a time without beginning fallen into the unlimited flow of the insurmountable ocean of material existence
and is thus wandering here and there.
When by the special mercy of Bhagavan the jiva’s material existence begins to wane,
he obtains the association of the Lord’s devotees.

At that time, in the company of sadhus (holly persons), he obtains the extraordinary
fortune of hearing from the mouths of elevated devotees the scriptures that are filled
with the glories concerning the three topics: bhaktas, bhakti and Bhagavan.

adau sraddha tatah sadhu sango ’tha bhajana-kriya
tato ’nartha-nivrittih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet krama˙ BRS 1:1:11

In the beginning there is transcendental faith -adau sraddha-
threafter (the stage of) association with the saints - tatah sadhu sango-
threafter (the external and internal ) cleaning activity of worshiping (of the Lord)-bhajana-kriya-
thereafter therebe (the stage) of removed unwanted attachments -tato ’nartha-nivrittih syat

thereafter (the stage of) steadiness -tato nistha (by which one's bhajan is not anymore disturbed by anarthas)
threafter taste (in bhajan and the spiritual objects of worship- Radha-Krishna -rucis tatah
and certainly spiritual attachment (for the Lord and His associates) -athasaktis

thereafter (the stage of) beginning of spiritual love -tato bhavas
thereafter the divine love appears -tatah premabhyudancati

This would be - bhavet- the sequence -krama- by which this divine love -ayam premnah
appears in the practicing devotee -pradurbhave sadhakanam.

This scriptural description of the evolution of prem is actually a description
of the development of the devotee's uncompromising desire for the Lord.
The beginning of wanting the Lord is divine faith ( sraddha) which gradually develops into prem.
That desire appears as the rising sun of prem.

Just as the rising sun reveals the world around us,
so the rising sun of love for Krsna reveals Him.

ShivaFan
22 September 2012, 11:58 AM
Namaste Anadi

Thank you for sharing this. You are quoting particular scriptures, which are then formulated into the stages you have outlined. The content is very deep and seems Gaudiya in revelation. Is this your outline or summary, or does this come from a particular sacred text or perhaps biography of a saint?

Also, I have been taught about 3 types or levels if you will regarding Bhakti, this however is not Vaishnav or ISKCON specific. Do you have any comment on that, and it's interplay with stages you outline? And do you think the stages as outlined are only specific to Radha Krishna, and not for example Valli Muruga?

Om Namah Sivaya

yajvan
22 September 2012, 06:41 PM
hariḥ oṁ
~~~~~~


namast



In the beginning there is transcendental faith -adau sraddha-


Can you help me and the HDF reader better understand transcendental faith?
How does it occur ? Where does it occur ? If it is transcendental is it not beyond the senses ? If so how does one know it has been established and/or if it is growing or matured ?


praṇām

anadi
25 September 2012, 10:52 AM
Namaste Anadi

Thank you for sharing this. You are quoting particular scriptures, which are then formulated into the stages you have outlined. The content is very deep and seems Gaudiya in revelation. Is this your outline or summary, or does this come from a particular sacred text or perhaps biography of a saint?


Dandavat ShivaFan,

The quotes are from the "book" Bhakti Rasa-amrita Sindhu (The Nectar like taste of the Ocean of Divine Service of Love), wrote by a saint, known later as Rupa Gosvami [1493-1564].

Bhakti Ratnakara (1.578-619) relates the earlier history of Rupa and his brothers:
Sanatana, Rupa and Vallabha were great devotees. Sanatana was the elder brother and Rupa the middle. Sri Vallabha was the youngest of the three brothers and his son was Sri Jiva Gosvami. This book will be too big if I go into details for describing the nature of relations between the three brothers.
The king heard from his experts that Sanatana and Rupa might be very suitable persons for posts as ministers. At that time the king of Gauda was a powerful non- Hindu. He appointed Sanatana and Rupa to two responsible posts in his kingdom. Due to fear of the king, they accepted the posts and helped him increase his state. The king became so satisfied with the brothers that he divided his kingdom between them and allowed them to enjoy their estate.

They settled in the village named Ramkeli in Gauda along with their wealth and treasures. Many scholars from different countries used to visit the court of Rupa and Sanatana. There were also singers, instrumentalists, dancers and poets who remained at the service of Rupa and Sanatana in their court. They would spend money profusely for state purposes but they never harmed anyone.

They passed their personal time in the study and discussion of scripture and took part in scholarly debates which would establish their views or discredit the opinions of their scholars. If any scholar wrote on the subject of Nyaya sutra, he could not feel accomplished until his work was approved by Rupa and Santana. Scholars throughout the country appreciated the acedemic genius of the two brothers. As their fame grew, brahmins from Karnata and other countries visited their courts.

Rupa and Sanatana arranged houses near the Ganges for the brahmins of their own country. The Bhatta class brahmins who lived in the village of Bhattabati were scholars of different scriptures. The brahmins of the Ramkeli village assisted Rupa and Sanatana in many importany duties.

Rupa and Sanatana used to serve the Vaisnavas very sincerely and humbly. They had great respect for the brahmins who came from Navadvipa. Vidyavachaspati was the religious guide of Sri Sanatana and from time to time he stayed at Ramkeli. Sri Sanatana studied many scriptures under him and his respect for Vidyavacaspati knew no bounds. He respectfully mentioned the name of his guru in his book Sri Dasama Tippani. Who has the capacity to describe the remarkable activities of Rupa and Sanatana?

In a lonely place near their house there was a garden of Kadamba trees, in the middle of which were Radha-kunda and Syama-kunda. They used to think of the lilas of Vrndavana and while thinking of it they began to shed tears of emotional upheaval. But they continuously rendered sincere service to their deity Sri Madhava Mohana. And they retained an eager anticipation for meeting Sri Krsna Caitanya Candra who lived in Nadia at that time.

They regretted their service to the Muslim king and their father continually performed atonements for the disgrace of serving the Muslims. They lamented their own position, considering themselves no better than Muslims because of the work they did and the association they kept with Muslims. They felt themselves worthless as they served the king of the Yavanas instead of the king of their own race. In the depths of their humble lamentation they considered themselves inferior to the Yavanas. Though they were descendants of a brahmin king they could not think of themselves as brahmins.

Whoever got the mercy of Sri Caitanya developed humble behavior. A devotee never considered himself great but took a most humble position. Although Sri Krsna Caitanya is considered The Suprem Lord Himself, He nevertheless maintained the humble mood of a devotee.

Gaura Raya knew that happiness lay in the mood of humility and He taught that principle amongst his followers. Only Sri Krsna Caitanya was able to understand the change that transpired in the minds of Sanatana and Rupa.

Caitanya Das describes the history of Rupa and Sanatana to his son Srinivasa, as related in the Bhakti Ratnakara (2.338-493):
"In Vrndavana Prabhu Gaura Rai (Sri Caitanya) had many duties to be performed by Rupa and Sanatana. The duties carried out by these two brothers proved that they were not ordinary persons. Caitanya dasa told his son that when he had first seen Rupa and Sanatana he could not recognize them. Now that he knew then he could describe their life stories to his son.

Most of the professors from Navadvipa would assemble at that village Ramkeli. My professor was the most learned man in Cakhandi and he was invited to visit Ramkeli. We also accompanied our professor to Ramkeli and reached that place at an auspicious moment.

After settling in our residence near the house of Rupa and Sanatana we accompanied the professors to the court. There we saw that just like Indra the king of deities, Rupa and Sanatana were sitting in the court surrounded by professors and Pandits. Their beauty and brilliance immediately captured the hearts of everyone present. They smiled sweetly at everyone as they glanced around with their large beautiful eyes. We were attracted by their long hands, broad chests and beautiful waists.

They received us with great respect and we were astonished by their humble and modest attitude. Although they had enormous wealth, they had no pride at all. On the contrary, they requested everyone to bless them so that they might achieve devotion to the lotus feet of Lord Krsna.

Sanatana was the elder brother and Rupa was the younger brother, but both were scholars in all scriptures. They satisfied the professors of the different countries, with enormous wealth and they attentively listened to the professors opinions and views on different subjects. The professors also appreciated the brothers for their explanations and interpretations of different verses.

Although they held the most influential and prestigious positions as Prime Ministers in the court of the king of Gauda who had great affection for them, they never insulted anyone. We were quite satisfied to stay with them for many days. After a long time the professors left Ramkeli and we also returned to our village. A few days after Mahaprabhu (Sri Caitanya) embraced ascetic life and went to Nilacala with any Vaisnava devotees.

From Nilacala Prabhu went to Vrndavana and stopped on his way in the village of Ramkeli where he met Rupa and Sanatana. After blessing them Prabhu decided to return to Puri instead of Vraja. Sometime later Prabhu again started for Vrndavana.

In Ramkeli Rupa and Sanatana heard that Prabhu had gone to Vrndavana. We do not know what motivated them but at that time they renounced everything related to wealth, knowledge or pleasure. Sri Rupa and his brother Sri Vallava first left for Vraja but met Sri Krsna Caitanya in Prayaga.

Prabhu was happy to see Rupa and blessed him in various ways. From Ramkeli Gosvami Sanatana clandestinely went to Vraja but met Prabhu in Kashi. Sri Caitanya was also happy to meet Sanatana and gave the two brothers valuable advice.

When the people of different countries came to know that Rupa and Sanatana had gone to Vraja they wondered how it was possible for the two brothers to give up all types of pleasure and wealth. The people of Ramkeli women, men, children, old and young all praised the activities of Rupa and Sanatana. The professors of Ramkeli did not want to stay there in the absence of Rupa and Sanatana and sadly left. Everyone except the Vaisnavas felt sorry because Rupa and Sanatana had lost their interest in worldly matters. In Vrndavana Sri Rupa and Sanatana took up the task of teaching.

Radhe Shyam

anadi
25 September 2012, 11:01 AM
hariḥ oṁ

Can you help me and the HDF reader better understand transcendental faith?
How does it occur ? Where does it occur ? If it is transcendental is it not beyond the senses ? If so how does one know it has been established and/or if it is growing or matured ?


Dandavat yajvan,

The first stage leading to the appearance of prema,
as described in the above verses from Bhakti-rasamRta-sindhu (1.4.15–16), is
(1) Shraddha – transcendental faith

But where does this faith come from,
the first stage leading to the divine love – prema?

The answer is: the performance of a vast amount of eternal pious deeds – sukriti,
which are related to the devotional service to the Lord,
in one's previous lives as confirmed in Brihan-naradiya Puran (4.33)

bhaktis tu bhagavad-bhakta sangena parijayate
sat-sanga-prapyate pumbhih sukritaih purva-sancitai

The devotional service will be attained – bhaktis parijAyate
by the association of the pure devotees– sangenabhagavad-bhakta,
but the transcendental association – tu sat sanga
can be attained by the human beings – prapyate pumbhih
through previous vast accumulation purva sancitai
of eternal pious deeds – sukritaih.

These sukriti that yields association with the saints (sadhu-sanga) arises from association with

1. devotees of the Lord (the higher - pure - the devotee, the stronger the faith - the quality of the devotees is also important)

2. holy days - like Ekadashi, Janmastami, Gaura-purnima and other
occasions which produce a saintly attitude;

3. Devotional paraphernalia - like seeing or touching Tulasi, honouring
maha-prasada; and other such activities.

4. Holy devotional places – like the temple, Sri Vrindavana and other holy places connected to the Lord, or a holy river like the Ganga or Yamuna.

When these activities are performed unknowingly they are called sukriti.
When, however, these activities are performed in the association of devotees
and in full knowledge of their greatness, they become limbs of bhakti.

Radhe Shyam

anadi
10 November 2012, 06:48 AM
(1) Shraddha – transcendental faith

Sri Krishna says in Bhagavad-gītā 4.40:

ajaś cāśraddadhānaś ca
saḿśayātmā vinaśyati
nāyaḿ loko 'sti na paro
na sukhaḿ saḿśayātmanaḥ

The one who has no transcendental knowledge and accordingly no transcendental faith -ajaḥ ca aśraddadhānaḥ
and has doubts is the destroyer of the soul - ca saḿśaya ātmā vinaśyati.
A doubtful person attains no happiness -saḿśayātmanah na sukhaḿ
either in this world or in the next -nāyaḿ loko na paro.

And Sri Krishna said in Bhagavad-gita 3.3 that in this world there are two types of faith:

śrī-bhagavān uvāca
loke 'smin dvi-vidhā niṣṭhā / purā proktā mayānagha
jāna-yogena sāńkhyānāḿ / karma-yogena yoginām

The Supreme Lord said: O sinless one, as I formerly said, in this world -loke 'smin- there are two kinds of faith:
- in jāna-yogena – the yoga of knowledge, of the sankhya philosophers - sāńkhyānāḿ and
- in the karma-yogena – activity according dharma whose fruits are offered to the Lord (of the yogis).

jopmala
12 November 2012, 08:51 PM
Namaste anadiji,

Is sukriti ( performance of vast amount of eternal pious deeds in ones previous lives ) is only way out for sadhu sangha or krishna bhakti ? I think such a lucky person who is born with so much prem bhakti owing to his sukriti are rare . I think those who has no sukriti , need not be hopeless. Here is the significance of the word sraddha , the first step leading to prema bhakti ( Adau sraddha , tatha sadhu sangha ) CC says sradhya sabde biswas kahe sudridha nischaya which means confident and firm faith. Again CC says sarbottam apanake hina kari mane/ Krishna kripa kariben dridha kari jane Therefore that firm and confident faith will make to believe that Krishna will definitely bestow kripa. Bhaktirasamritasindhow ( 1/3/16) says Na prema srabanadi ha ha madasaiba mam I do not have prem bhakti nor even srabanadi sadhan bhakti . I have not performed vaishnabyog sadhan nor jnan or any subhakarma , yet hey gopijanballav sri Krishna still I have hope in my heart that you will bestow kripa on me
Therefore although I do not have sukriti still I have hopes to get bhagabad kripa.

anadi
17 November 2012, 11:03 AM
Namaste anadiji,

Is sukriti ( performance of vast amount of eternal pious deeds in ones previous lives ) is only way out for sadhu sangha or krishna bhakti ? I think such a lucky person who is born with so much prem bhakti owing to his sukriti are rare.

dandavat dear jopmala,

When one attains prem bhakti, one gets the association of the Lord
in one's perfect body - siddha deha.
A person who attained the stage of prem bhakti,
will never be born in this mortal world anymore.
He may come in this world only as an associate of the Lord
to assist Him in His lila.

According to Caitanya Mahaprabhu the stage of prema
cannot be attained in the body of a sadhak:


akaitava kṛṣṇa-prema, yena jāmbūnada-hema,
sei premā nṛloke nā haya
yadi haya tāra yoga, nā haya tabe viyoga,
viyoga haile keha nā jīyaya (CC2.2.43)

Pure love of Krishna is like the gold from the Jambu river,
-akaitava kṛṣṇa-prema, yena jāmbūnada-hema
This pure love is not possible in the material world
sei premā nṛloke nā haya

(That gold from the Jambu river (which appears when a certain fruit (?) fell to the sands of the river) is instantaneously taken by the demigods, so nobody can get it.)

If one attains the association of the Lord one will not be separated anymore from Him. -yadi haya tāra yoga, nā haya tabe viyoga .

(The one that attains the association of the Lord (due to prema) don't fall anymore in separation of the Lord, which means one doesn't fall anymore in the material world)

If separation were there, one could not live -viyoga haile keha nā jīyaya

The separation one feels after the attainment of prema is so powerful that the material body cannot bear with it -
One needs one's siddha deha (spiritual perfect body) to attain prema.

From this verse one may see that one who is in the spiritual world, in the loving service of the Lord, which is due to prema, cannot live without the Lord, except that the Lord wants his devotee come in the material world wiht Him to play some lila.

Secondly

prem bhakti comes not direktly from bhakti-sukriti.
Bhakti-sukriti is only the spark that ignite the long (of maaaaany liftimes)process leading to prema.
Yes, you know this.

gaura premanande
anadi

ranjitm
18 November 2012, 10:06 AM
pranam anadi,

According to Sri Kripaluji Maharaj, prema certainly appears if the mind is fully cleansed. He repeatedly uses the analogy of a vessel (bartan). He states that Bhagavan, through the agency of a mahatma, bestows prema on a suitable vessel. Such an event immediately makes the mind-senses of the receptacle divine and he can witness Bhagavan and His activities therafter.

Prema can also appear spontaneously in the mind of paramhamsas or those who are absorbed in nirvikalpa samadhi. When the fragrance from Sri Vishnu's feet entered the nostrils of sanat kumara and his three brothers, they were immediately lifted out of his samadhi state and bhakti was manifested in their hearts.

In their case, their minds were already fully purified (otherwise they would never attain nirvikalpa). If even a celestial receptacle was tobe bestowed with prema, the celestial's body would burst into smithreens.

Sri Braj Parikari deviji (a pracharak of kripauji) states that such an unfit person's body would literally crumple like plastic in fire. It stands to reason, then, when certain mahatmas deny scriptural statements that promote mechanical repetition of the holy name. It doesn't take one to vaikuntha. Only prema does.

ranjitm
18 November 2012, 10:20 AM
Namaste Anadi


Also, I have been taught about 3 types or levels if you will regarding Bhakti, this however is not Vaishnav or ISKCON specific. Do you have any comment on that, and it's interplay with stages you outline? And do you think the stages as outlined are only specific to Radha Krishna, and not for example Valli Muruga?

Om Namah Sivaya

Bhakti is certainly not specific to Sri Vishnu. Sri Ramakrishna Paramhamsa revealed that Devi also nourishes five bhavas in Her abode of Manidvipa - only that madhurya rasa is replaced by veerya (the siddha bhakta acts in the capacity of Devi's lover/husband) and sakhya by sakhi.

The Lalita Sahasranaama states that Brahmaananda is mere drop compared to the ocean of Sri Lalita-ananda. Traditionally, this quality is attributed to Sri Narayana, Sri Rama and Sri Krishna because They are the forms which are associated with bhakti. But devotional
exchanges are found in the realms of Shankara and Devi, too, even though they are traditionally affiliated with the system of Advaita, niraakar brahm, etc. This is amply supported by scripture.

Of course, this works both ways. Narayana is sometimes also spoken of as the formless brahm.

anadi
01 January 2013, 07:19 AM
(1) Shraddha – transcendental faith

The Supreme Lord in His Krishna form says that one should renounce the worldly faith in any type of dharma:

sarva-dharmān parityajya / mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo / mokṣayiṣyāmi mā śucaḥ
(Bhagavad-gita 18.66)

Renounce any kind of duties pertaining this world - sarva-dharmān parityajya,
Take Me alone as your shelter - mām ekaḿ śaraṇaḿ vraja
Don’t worry - mā śucaḥ
I will deliver you - ahaḿ tvāḿ mokṣayiṣyāmi
from all sinful reactions (to your deeds) - sarva-pāpebhyo

Sri Krishna also says in Bhagavad-gita 4.39:

śraddhāvān labhate jānaḿ
tat-paraḥ saḿyatendriyaḥ
jānaḿ labdhvā parāḿ śāntim
acireṇādhigacchati

A faithful person atains -śraddhā-vān labhate-
knowledge about that transcendental -jānam tat-paraḥ
and controles the senses -saḿyatendriyaḥ
Having achieved transcendental knowledge -jānaḿ labdhvā
he attains very soon transcendental peace -adhigacchati acireṇa parāḿ śāntim.

The attainment of shanti - transcendental peace, is the attainment of of that shraddha that comes out from the association with jnani sadhus.
If one associates with bhakti sadhus achieve not only shanti but also divine love -prema- for the All Attractive Lord, and transcendental service for Him - bhakti.

Sri Krishna Caitanya says almost the same thing, but He speaks direct about bhakti in His instructing Snantan Gosvami, recorded in Caitanya-caritamrita (Madhya-lla 22.62):

'śraddhā'-śabde — viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya

The confidence said to be the firm certainty-viśvās kahe sudṛḍha niścaya
(that) by performing bhakti unto Sri Krishna -kṛṣṇe bhakti kaile
all ocupational duties -sarva-karma- (duties according varna-ashram dharma) will be fulfilled -kṛta haya-
is called transcendental faith - śraddhā'-śabde

The meaning is that one should not worry about one's dutie, because by simply performing bhagavat-bhakti, all one's duties will be accomplished and even more, one attains prema - divine love.

Anirudh
01 January 2013, 12:01 PM
Namaste Anadi,

Thanks for the enlightenment provided here. Instead of plainly reading BG, these kind of segregating under different branches help one to appreciate the truth. However, can't understand clearly what are you trying say in the below mentioned statement.



The Supreme Lord in His Krishna form says that one should renounce the worldly faith in any type of dharma:

orlando
01 January 2013, 01:32 PM
Namaste Anirudh.

Perhaps you will find the answer in the following purport:
http://vedabase.net/bg/18/66/en

Pranama,
Orlando.

yajvan
01 January 2013, 05:45 PM
hariḥ oṁ
~~~~~~

namast


(1)
The Supreme Lord in His Krishna form says that one should renounce the worldly faith in any type of dharma:

sarva-dharmān parityajya / mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo / mokṣayiṣyāmi mā śucaḥ
(Bhagavad-gita 18.66)

Renounce any kind of duties pertaining this world - sarva-dharmān parityajya,
Take Me alone as your shelter - mām ekaḿ śaraṇaḿ vraja
Dont worry - mā śucaḥ
I will deliver you - ahaḿ tvāḿ mokṣayiṣyāmi
from all sinful reactions (to your deeds) - sarva-pāpebhyo
Note that this instruction comes in the 18th chapter... to begin here without fulfilling the instructions that are found in chapters 2,3,4,5 & 6 will leave one in a quandary ( at best).

It would be wise to view the bhāgavad gītā as 6+6+6 chapters. If one is able to absorb and practice the 1st 6 chapters, all will be right with the world. Then we go to the next 6, and finally the remaining 6.

iti śivaṁ

Anirudh
02 January 2013, 04:07 AM
Namaste Anirudh.

Perhaps you will find the answer in the following purport:
http://vedabase.net/bg/18/66/en

Pranama,
Orlando.

Thank you very much. I am elated to learn from a Krishna lover like you. May Shree Raama Chandra Prabhu be with you all the time.

:)

anadi
02 January 2013, 09:04 AM
Namaste Anadi,
However, can't understand clearly what are you trying say in the below mentioned statement.

The Supreme Lord in His Krishna form says that one should renounce the worldly faith in any type of dharma:

namaste anirudh,

I wanted to say, that any dharma according one's social and sacral order, except para-dharma, implies more or less faith in the activities related to this world.

Para-dharma is different:

sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati
Şrimad Bhagavatam (1.2.6)

that which is certainly- sa vai
the transcendental (the highest) prescribed duty for the human kind-paro dharma puḿsāḿ
is the service for the Supreme Lord - bhaktir adhokṣaje
which is without cause (being the intrinsic nature of the soul) – ahaituky
uninterrupted (when manifested) - apratihatā
by which the soul becomes extremely happy – yaya atmā supra-sīdati

anadi
02 January 2013, 09:32 AM
TheSupreme Lord in His Krishna form says that one should renounce the worldlyfaith in any type of dharma:

sarva-dharmān parityajya / mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo / mokṣayiṣyāmi mā śucaḥ

(Bhagavad-gita18.66)

Renounceany kind of duties pertaining this world - sarva-dharmānparityajya,
Take Mealone as your shelter - mām ekaḿ śaraṇaḿ vraja
Dontworry - mā śucaḥ
I willdeliver you - ahaḿ tvāḿ mokṣayiṣyāmi
from allsinful reactions (to your deeds) - sarva-pāpebhyo

~~~~~~

namast

Note that this instruction comes in the 18th chapter... to begin here withoutfulfilling the instructions that are found in chapters 2,3,4,5 & 6 willleave one in a quandary ( at best).

It would be wise to view the bhāgavad gītā as 6+6+6 chapters. If one isable to absorb and practice the 1st 6 chapters, all will be right with theworld. Then we go to the next 6, and finally the remaining 6.

itiśivaṁ


Namaste yajvan,

regarding the beginning you are right, but at the same time, we should also understand that not all come to bhakti
with the same material and spiritual qualification, and have different speeds of bhajan.

We should also not forget, that Bhagavad-gita ends where Bhakti starts sharanagati full surrender to Sri Krishna - sarva-dharmān parityajya ... :

anukulyasya sańkalpapratikulyasya varjanam
rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha
atma-nikśepa-karpaṇye sad-vidha śaraṇagati

yajvan
02 January 2013, 09:42 AM
hariḥ oṁ
~~~~~~

namast


We should also not forget, that Bhagavad-gita ends where Bhakti starts –sharanagati – full surrender to Sri Krishna -
Can you help me understand how full surrender can occur without one knowing their own Self ? Full means all of me, from self to Self.

If you are of the opinion this is not the way, then help us ( me and the reader) understand what surrender means, other then a mood of the mind.

iti śivaṁ

anadi
03 January 2013, 05:14 AM
hariḥ oṁ
~~~~~~

Can you help me understand how full surrender can occur without one knowing their own Self ? Full means all of me, from self to Self.

iti śivaṁ

Namaste yajvan,

you are right, without knowledge of the self, one cannot speak about full surrender.
At the same time knowledge of the self is not bhakti.
A prerequisite for bhakti is not bhakti. The impersonalists have also knowledge of the self.

Bhagavad-gita ends where (Krishna) Bhakti starts –sharanagati – full surrender to Sri Krishna.

smaranam
20 January 2013, 03:31 AM
hariḥ oṁ
~~~~~~

namast


Can you help me understand how full surrender can occur without one knowing their own Self ? Full means all of me, from self to Self.

If you are of the opinion this is not the way, then help us ( me and the reader) understand what surrender means, other then a mood of the mind.

iti śivaṁ

Namaste Yajvanji,

I hear what you are saying, however, Rupa Goswami says
"Pure devotion is free from the taints of karma and jnAna" - in Bhakti RasAmRt Sindhu.

Pure devotion is not 'karmaTH' or done for purification through karma,

nor is it based on pure jnAna. It is love for love's sake.

Hence, surrender in this case is

SharaNAgati that might begin with a mood of the mind, yes, but is taken to a much greater height which makes involuntary changes in the bhakta, who is not using his/her own mind anymore but simply being a puppet of BhagvAn, acting on His Will and Instruction - yet maintains individuality.

Otherwise pure jnAna (which typically leads to nirvikalpa samAdhi on the formless) would come in the way and be an obstacle to shuddha bhakti as taught by Chaitanya Mahaprabhu and His goswami followers (pure devotion - in which samAdhi is of a different kind, or switches between one and the other).

praNAm

om namo bhagavate vAsudevAya ~

anadi
27 January 2013, 02:48 AM
AlthoughTranscendental faith is the first stage on the road of attaining the divine love (prema),
the amount of transcendental faith grows, as the devotee gets closer to his goal.

Sri Krishna Caitanya described the devotees (Madhya-lla 22.64)
in terms of their attained faith as being of three kinds.

śraddhāvān jana haya bhakti-adhikārī
'uttama', 'madhyama', 'kaniṣṭha' śraddhā-anusārī

A person with transcendental faith is eligible for bhakti -śraddhāvān jana haya bhakti-adhikārī
According his (attained) faith - śraddhā-anusārī
(may be known as) "highest' 'intermediate' (or) 'low' -uttama madhyama kaniṣṭha.

anadi
31 January 2013, 03:30 AM
Sri Krishna says to Uddhava, as recorded in Śrīmad Bhāgavatam 11.20.8

yadṛcchayā mat-kathādau
jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto
bhakti-yogo 'sya siddhi-daḥ

If by good fortune the narations about Me -yadṛcchayā katha mat
begin to awaken faith - adau jāta śraddhas
but that person is neither disgusted nor attached (to this word) -tu yaḥ pumān na nirviṇṇaḥ nāti-sakto
(than) his loving devotion will award perfection - asya bhakti-yogo siddhi-daḥ.

Jva Gosvami, in defining the word yadṛcchayā (voluntarily, spontaneously or by their own will, good grace) used in this sloka, has said:

“kenapi parama-svatantra bhagavad-bhakta-sanga tat-kripajata
parama-mangalodayena"

by the association of the Lord’s devotees and as a consequence of the mercy obtained from them, one obtains great fortune (saubhagya).
That saubhagya itself becomes the eligibility for bhakti.”

The meaning of saubhagya is that by the contact of devotees in one’s previous life and by the mercy obtained from them, a very deep impression (samskara) is formed upon the mind.
When it is nourished again in the present life, it arises in the form
of shraddha. This shraddha is the cause of the awakening of divine attraction to the Lord - rati whose form of expresion is serving the Lord in one's spiritual body (siddha deha), and this divine service is called bhakti.

This is also confirmed in Bhagavat Puran 3.25.25:

satāḿ prasańgān mama vīrya-saḿvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

In the association of the saints by discussion of My wonderful activities -prasańgāt satām vidaḥ mama vīrya
one relishes the taste - saḿ-bhavanti rasa-ayanāḥ
of those stories in the heart and the ears - kathāḥ hṛt karṇa
By this activity one -tat joṣaṇāt
(1) quickly is on the path of liberation - āśu apavarga vartmani
and one after another (atains) - anukramiṣyati
(2) faith (in the Lord) - śraddhā
(3) divine attraction to the Lord -ratiḥ
(4) divine service to the Lord (in one's spiritual body - siddha deha) -bhaktiḥ.

anadi
25 February 2013, 08:44 AM
Regarding the first stage, shraddha, Sri Krishna says to Uddhava, as recorded in Śrīmad Bhāgavatam 11.20.9

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate

As long as one is not detached -yāvatā na nirvidyeta
one performs up to that time one's material occupational duties (naimitik dharma) - kurvīta tāvat karmāṇi
(and) neither faith - na śraddhā
nor the beginning of hearing stories about Me - vā adau śravaṇā kathā mat
will awaken all that time -jāyate yāvat.

anadi
06 March 2013, 06:05 AM
Sadhu-sanga II

The second stage is sadhu-sanga – the association with the holly persons

One gets on this stage when the first stage – shraddha had matured.
And as such one seeks sadhu-sanga (association with the holly persons) and, in such company, one begins to receive instructions regarding the methods for executing bhajana (meditation on one’s true spiritual body, meditation on the Lord and the way one desires to serve and love the Lord).

In Śrī Caitanya Caritāmṛta Madhya 22.83 it is stated:

sādhu-sańge kṛṣṇa-bhaktye śraddhā yadi haya
bhakti-phala 'prema' haya, saḿsāra yāya kṣaya

If there is faith - yadi haya śraddhā,
in devotional service for krishna - bhaktye kṛṣṇa ,
and in the association whith the saints -sādhu-sańge-
(then) the fruit of practicing devotional service will be divine love- phala bhakti haya prema
(and) one's cycles in the material existence are destroyed -saḿsāra kṣaya.

From this verse one can understand that the associoation with the saints produces the desired result, namely devine love for the Lord - prema, when
1. this associatian is based on faith - shraddha, and
2. one practices bhakti in the association of the saints.

anadi
16 March 2013, 12:41 PM
Second stage: sadhu-sanga

In Śrī Caitanya Caritāmṛta Madhya 22.83 it is stated:

kṛṣṇa-bhakti-janma-mūla haya 'sādhu-sańga'
kṛṣṇa-prema janme, teńho punaḥ mukhya ańga

The root cause - janma-mūla - of devotional service to Kṛṣṇa - kṛṣṇa-bhakti
is association with spiritually realized devotees - haya sādhu-sańga
again that (same association with spiritually realized devotees) - punaḥ teńho
is the essential limb of bhakti - mukhya ańga —
that awakens - janme - the love of Kṛṣṇa - kṛṣṇa-prema.

Tika:
Such devotees don't live in preaching associations,
who openly preach that the goal of life is to preach
the mission of the founder acarya of some ...association.
This is not the goal of life.

Spiritually realized devotees after realishing the taste of divine
love in Krishna or Gaura lila cannot live anymore without it,
and have no other interest whatever.

anadi
03 April 2013, 07:36 AM
Second stage: sadhu-sanga

In Śrī Caitanya Caritāmṛta Madhya 19.151 it is stated:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

Wandering in the universe - brahmāṇḍa bhramite
some fortunate living being -kona bhāgyavān jīva
gets the seed of the creeper of devotional service - pāya bīja bhakti-latā
by the mercy of the spiritual master and Kṛṣṇa— prasāde guru kṛṣṇa.

And in this connection in Śrī Caitanya Caritāmṛta Madhya 22.45 it is stated:

kona bhāgye kāro saḿsāra kṣayonmukha haya
sādhu-sańge tabe kṛṣṇe rati upajaya

For the fortunate persons -kona bhāgye kāro
the destruction of the conditioned life - kṣaya-unmukha saḿsāra
is the association with the realized saints - haya sādhu-sańge
by which the love for Krishna awakens -tabe kṛṣṇe rati upajaya

anadi
11 April 2013, 07:27 AM
Second stage: sadhu-sanga

As stated in Śrī Caitanya Caritāmṛta Madhya 22.47:

kṛṣṇa yadi kṛpā kare kona bhāgyavāne
guru-antaryāmi-rūpe śikhāya āpane

If Krishna shows mercy - yadi kṛṣṇa kare kṛpā
to some fortunate person - kona bhāgyavāne —
(He) personally teaches (one)- āpane śikhāya
(or) in the form of the Supersoul (or) as a spiritual master-- rūpe antaryāmi guru.

Very seldom the Lord will personally teach a person, as stated in the previous verse, and that is why in Sri Caitanya-caritamrita (Madhya-lla 22.51) it is said:

mahat-kṛpā vinā kona karme 'bhakti' naya
kṛṣṇa-bhakti dūre rahu, saḿsāra nahe kṣaya

Without the mercy of great devotees - vinā mahat-kṛpā
any ocupational duty -kona karme- is devoid of devotion -bhakti naya-
what to say -dūre rahu- of loving service for the Lord -kṛṣṇa-bhakti-
(not even) the cycle of repeated births and deaths is not destroyed -saḿsāra nahe kṣaya

anadi
14 April 2013, 03:32 AM
Second stage: Sadhu-sanga

Sadhu-sanga is of two types: the association of siddha-mahapurusas, or perfected souls,
- who pursue the path of knowledge (jana-marga)
and the association of siddha-maha-purusas
- who pursue the path of bhakti (bhakti-marga).

By the association of sadhus who are attached only to the rituals of
proper conduct that are in accordance with the rules and regulations
of the Vedas, bhagavad-unmukhata (attentiveness towards
the Lord) shraddha, rati and prema cannot arise.

Siddha-mahapurushas who pursue the path of bhakti are of three types:

(1) bhagavat-parshada-deha-prapt
(those who have obtained perfected spiritual bodies as eternal associates of the Lord),
(2) nirdhuta-kashay
(those who have thrown off all material impurities) and
(3) murcchita-kashay
(those in whom a trace of material contamination still lies dormant).

(1) Bhagavat-parshada-deha-prapt
After giving up the gross material body, those who have perfected themselves through the practice of bhakti obtain sac-cidananda spiritual forms, which are just suitable for the service of the Lord as associates (parshadas). Such persons are the best of all uttama-bhagavatas.
(2) Nirdhuta-kashaya
Those who, although still residing within the gross material body made of five elements, have no trace of material desire (vasana) nor any material impressions (samskaras) within their hearts are called nirdhta-kashaya (those who have thrown off all material impurities). They belong to the intermediate class of uttama-bhagavatas.
(3) Murcchita-kashaya
Those siddha-mahapurushas pursuing the path of bhakti in whose hearts there remains a trace of desire (vasana) and impressions (samskaras)based on the material mode of goodness are known as mrcchita-kashaya.
Due to influence of their bhakti-yoga, these desires and impressions remain in a dormant or unconscious state. As soon as there is a favourable opportunity, their worshipful object,Sri Bhagavan, somehow causes their desire to be consumed and attracts them to His lotus feet. Such elevated souls belong to the preliminary stage "kanish†ha" of uttama-bhagavatas.
Devarshi Narada is an example of the topmost uttama-bhagavata.
Sukadeva Gosvami belongs to the intermediate stage of uttama-bhagavatas (nirdhta-kashaya).
Narada, in his previous birth as the son of a maidservant, is an example of the preliminary stage of uttama-bhagavatas (murcchita-kashaya).

The association and mercy of these three kinds of maha-bhagavatas is the cause of the production of shraddha (transcendental faith).

By discussing the gradations of the bhakti of different categories of devotees, one can automatically understand the gradations of the effect of their association.

anadi
19 April 2013, 08:53 AM
The third stage - bhajana-kriya

By which one practices the limbs of bhajana (bhajana-kriya)
beginning with sri-guru-padashraya – taking shelter of the feet of the spiritual master.

1) Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru

In all the scriptures that promote bhakti the unlimited glories of Sri Guru have been described. Without taking shelter at the lotus feet of a realized sad-guru it is impossible to enter into the realm of bhagavad-bhajana. Therefore, out of all the limbs of bhakti, guru- pada-ashraya has been cited first. It is the duty of all faithful persons who have a desire for bhagavad-bhakti to take shelter at the lotus feet of a spiritual master who can give his disciples love of God.
All anarthas are easily destroyede by the mercy of such a genuine spiritual master and thus one also obtains the supreme
favour of Bhagavan.

The human being is by her nature desirous to enjoy. The problem is that in the material worlds, including the heavenly planets which are very hardly attained, as explained in Śrīmad Bhāgavatam 11.3.20, the being is always harassed by fear of losing her possibilities of enjoyment, and therefore the next verse of Śrīmad Bhāgavatam 11.3.21 says:

tasmād guruḿ prapadyeta
jijāsuḥ śreya uttamam
śābde pare ca niṣṇātaḿ
brahmaṇy upaśamāśrayam

Therefore one should take shelter of a spiritual master -tasmāt prapadyeta gurum
being inquisitive about the highest good (auspiciousness) -jijāsuḥ śreyaḥ uttamam-
about the transcendental sound and-śābde pare ca
about the absorbtion in the Absolut Truth -niṣṇāta brahmaṇi
taking shelter of detachment from the material world -āśrayam upaśama.

In Bhakti-sandarbha (Anuccheda 202) Srila Jiva Gosvami has
defined the meaning of the words śābde pare ca niṣṇātaḿ in the
following statement:

“śabde brahmaṇi vede tātparya vicāreṇa nisṇataḿ tathaiva niṣṭhaḿ prāptam,
pare brahmaṇi-bhagavad-ādi rupā virbhaves tu aparokṣānubhavena"

One who is expert in explaining the purport of the Vedas, which are śabda-brahma,
who has direct experience of Parabrahma (the Supreme Brahman),
and who is devoid of all material expectations and requirements
should be accepted as a genuine spiritual master.

One should take shelter of such a guru through the process of hearing in order to
know the truth regarding sadhana - the means, and sadhya - the goal of spiritual practice.

Similarly it has been stated in the Srutis (Mundaka Upanisad 1.2.12):

“tad-vijnanarthaḿ sa gurum evabhigacchet samit-paṇi˙
śrotriyaḿ brahma-niṣṭham

In order to obtain direct realization of the supreme absolute reality,
a person who is desirous of his own welfare
should approach a guru who knows the purport of the Vedas
and who is learned in the truths regarding the Absolute.”

anadi
25 April 2013, 07:44 AM
The third stage - bhajana-kriya

By which one practices the limbs of bhajana (bhajana-kriya)
beginning with sri-guru-padashraya taking shelter of the feet of the spiritual master.

1) Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru


The conection between the transcendental sound -śābde pare- and the spiritual master
is deliniated by Srila Jiva Gosvami un his Bhakti-sandarbha (Anuccheda 237)
by citing the evidence of various shastras.
He has explained this by the statement of Brahmji as well:

yo mantraH sa guruh sakSAt
yo guruH sa hariH svayaM
gurur yasya bhavet tuSTas
tasya tuSTo hariH svayam

The mantra (which is given by the guru) is itself the guru,
the guru is directly the Supreme Lord Hari.
He upon whom the spiritual master is pleased
also obtains the pleasure of Sri Hari Himself.

The gurus internal, spiritual mood of service to Sri Radhika and Krishna is conveyed to the disciple through the medium of a mantra.
Everything is given in seed form within the mantra. At first the disciple will not be able to understand, but by performing sadhana and bhajana under the guidance of Sri Gurudeva and by meditating on the mantra given by him, gradually everything will be revealed.
Therefore it is said here that the mantra is the direct representation
of Sri Gurudeva.

In Bhakti-sandarbha (Anuccheda 202) Srila Jva Gosvama commented
the words śābde pare ca niṣṇātaḿ , relating them to the qualities that a spiritual master should have:
zAbde brahmaNi vede tAparya vicAreNa niSNAtaM tathaiva niShAM prAptam, pare brahmaNi-bhagavad-AdirUpAvirbhAves tu aparokSAnubhavena"

- one who is expert in explaining the purport of the Vedas, which are SHabda-brahma (the transcendental sound),
- who has direct experience of Parabrahma (the Supreme Brahman, Sri Krishna), and
- who is devoid of all material expectations and requirements
should be accepted as a genuine spiritual master.
One should take shelter of such a guru through the process of hearing in order to know the truth regarding sAdhana, the means of the spiritual practice, and sAdhya, the goal of the spiritual practice.


The famous Gottgeweihter Gadadhar Pandit wished to receive mantra again. One day, Srila Gadadhar Pandit asked Sri Caitanya if he could hear his initiation mantra from Him. He said,

" Ever since I repeated my ishta-mantra to someone, I have been unable to concentrate when I chant. Please repeat the mantra to me, then my mind will be calmed."

Mahaprabhu answered,
"You already have a mantra-upa-diksha guru. Be careful, otherwise you will become an offender to him. Everything I have is yours, even My life, what to speak of the mantra. But as long as your guru is alive it is improper for Me to repeat it to you."
(from Chaitanya Bhagavata 3.10.23-26)

yajvan
25 April 2013, 03:04 PM
hariḥ oṁ
~~~~~~

namast


(1) Shraddha – transcendental faith

Forgive my ignorance, but I am still at a loss on how śraddha becomes the word/definition you offer as transcendental faith.

śraddha is defined as having faith , believing in , trusting , faithful , having confidence. We too can spell it in the neuter gender as śraddhā. Yet I cannot get to viśvottīrṇa - transcendental, as you are offering in śraddha . Can you walk me through the steps ?

iti śivaṁ

viśvottīrṇa = viśva +uttīrṇa
viśva = all-pervading or all-containing , omnipresent applied to viṣṇu or kṛṣṇa
uttīrṇa = crossed , traversed, rescued , liberated
Hence He (viṣṇu or kṛṣṇa ) that is beyond; transcendental

anadi
26 April 2013, 05:33 AM
hariḥ oṁ
namast

Forgive my ignorance, but I am still at a loss on how śraddha becomes the word/definition you offer as transcendental faith.

śraddha is defined as having faith , believing in , trusting , faithful , having confidence. We too can spell it in the neuter gender as śraddhā. Yet I cannot get to viśvottīrṇa - transcendental, as you are offering in śraddha . Can you walk me through the steps ?

iti śivaṁ

viśvottīrṇa = viśva +uttīrṇa
viśva = all-pervading or all-containing , omnipresent applied to viṣṇu or kṛṣṇa
uttīrṇa = crossed , traversed, rescued , liberated
Hence He (viṣṇu or kṛṣṇa ) that is beyond; transcendental

danadavat,

from a vaishnava point of view, there may be worldy faith or transcendental faith.
In his presenting the stages leading to the appearance of love, when rerferring to shraddha, Rupa means transcendental faith and not the faith in material objects.
Generally vaishnavas taking about shraddha they mean the transcendental faith.
That is why, when translating vaishnava literature generally shraddha is meant to be the transcendental faith; one should also take into consideration the context.

anadi
17 July 2013, 08:25 AM
Adau duSTa guru prAptih / pUtanA stanya sAyini
VAtyA rUpa kutarkas tu / tRNAvarta itIritaH

Sri kRSNa saMhitA 8.14

Persons who are on the meditational path of attachment (ragAnuga) should avoid the first obstacle, accepting a bogus guru,
by discussing PutanA’s arrival in Vraja as a bogus nurse.

There are two types of gurus- antaraNga, or internal, and bahiraNga, or external.

The living entity who is situated in samadhi is his own antaraNga guru. SB. 11.7.20

One who accepts argument as his guru and who learns the process of worship from such a guru is said to have accepted the shelter of a bogus guru.
When argument poses as nourishment for the living entities’ constitutional duties, this may be compared with PutanA’s falsely posing as a nurse…

The external guru is he from the science of worship is learned.

One who knows the proper path of attachment - raganuga marga -
and who instructs his disciples according to their qualification is a sad guru, or eternal guru.

One who does not know the path of attachment yet instructs others in this path
or who knows that path but instructs his disciples without considering their qualification
is a bogus guru and must be given up.

anadi
28 August 2018, 05:56 AM
Stages Leading to the Appearance of divine love

Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru


In Hari-bhakti-vilāsa (4.360) it is stated:

harau ruşţe gurus trātā gurau ruşţe na kaścana
tasmāt sarva-prayatnena gurum eva prasādayet

Even if a person incurs the displeasure of the Lord, the spiritual master may still give him protection,
but if the spiritual master is displeased, there is no one to give him protection.
Therefore one should please Şri Gurudeva by all endeavours.

gaura premanande

markandeya 108 dasa
28 August 2018, 08:00 AM
hariḥ oṁ
~~~~~~

namast�


Forgive my ignorance, but I am still at a loss on how śraddha becomes the word/definition you offer as transcendental faith.

śraddha is defined as having faith , believing in , trusting , faithful , having confidence. We too can spell it in the neuter gender as śraddhā. Yet I cannot get to viśvottīrṇa� - transcendental, as you are offering in śraddha . Can you walk me through the steps ?

iti śivaṁ

viśvottīrṇa = viśva +uttīrṇa

viśva = all-pervading or all-containing , omnipresent applied to viṣṇu or kṛṣṇa
uttīrṇa = crossed , traversed, rescued , liberated
Hence He (viṣṇu or kṛṣṇa ) that is beyond; transcendental





Namaste,

Faith works on many levels and I have concluded that there are two levels of faith, one is precursory or beginning levels of faith which is attached to a belief mixed with some trust and logic, like the ordinary religious level or within the dharma traditions executing the gradual path without any realization but with some confidence or trust that the process will work.

Religious faith is second hand and based on thought and belief and some experience, but this faith can be weak, someone may prove a superior logic, Atheism using the empirical scientific method, then that faith is soon gone as its been replaced by a new idea.

Śraddhā within the gradual path is conviction that by applying the process results will come, it also uses analytical faculty of the mind and senses for discernment. Then there is repetition of that gradual process until there is breakthrough, that type of faith can be tested on all levels but if the gradual process is organised in the correct way the waves of tests can be managed.

Transcendent Śraddhā. I am not sure if there is an exact term to describe a transcendent faith, although its there and comes in postgraduate or sudden realization when prajna or intermediate states have been experienced and one gets direct percpetion/knowledge/experience. One knows then that which is taught in the gradual sadhanas~practices exists as a reality and is an extension or expansion of Prajñā~wisdom direct from Absolute. This then becomes part of ones natural dhyana or meditation, and one then with Śraddhā ~ turning ones attention to the source( transcendent source) in all circumstances and has inherent belief and faith which cannot be shaken via realization that turning ones attention to the Atma which transcends normal logic, belief and religious faith and all the practices is the true refuge and only refuge, the only real refuge.

Śraddhā then becomes part of the yoga process, the linking the union with Brahman, part of the surrender to that which is more subtle than the normal mind and sense perceptions can detect.

Gradual Śraddhā purva mimamsa

Transcendent Śraddhā Uttara Mimamsa ?

anadi
05 October 2018, 06:07 AM
Stages Leading to the Appearance of divine love
The third stage - bhajana-kriya

Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru III

Srila Jiva Gosvami examines guru tattva in Bhakti Sandarbha.
He says that from the point of view of attchemnts, there are two kinds of gurus

SarAga – with material attachments – their influence is not enduring
NirAga – without material attachments .

A guru who is

- parama bhagavata bhakta (topmost devotee)
- adept in relishing bhakti rasa
- evoking spiritual emotions in others
- capable of extracting the essence of any thing (sara-grAhi)

is known as nirAga vakta.

He than says that from the point of view of their functions, there are three types of guru

1. Sravana guru, who gives instructions on
- bhaktas
- bhakti
- bhagavat –tattva
- Gaura and Krishna lila

2. Shiksha guru who is one that out of many competent Sravana gurus

gives instructions on meditational path - bhajana (raga marga) which is
specifically suitable to the spiritual mood (bhava) of his disciple

atha Sravana guru bhajana Sikza guroh
prayakam ekatvam iti tathaivAha (from Bhakti Sandarbha. Ann.206)

which says that
the Shravana and bhajana Sikza guru are usually the same.


3. DikSa guru (mantra guru) is one who

- gives a mantra for worshiping according the rules of the scriptures
- should posses all symptoms of a mahat puruSa sad guru
- has direct experience and realization of bhagavan
- is well conversant in the conclusions of the Sastra
- is expert in expounding the conclusions of the acaryas

There is only one dikSa guru.

Normally the dikSa guru is also the bhajana Sikza guru. If not, one should accept a sad Sikza guru.

If guru

- has become inimical to vaiSnavas, Sastra, bhakti
- has become engrossed in sense enjoyment
- is lacking discrimination on what is duty and not
- is foolish
- is not following Suddha (pure) bhakti

should be given up.

One should take dikSa again from vaiSnava sad guru.