Stages Leading to the Appearance of divine love

[anadi]

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]

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

[anadi]

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

[ranjitm]

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]

(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 j�ānaḿ
tat-paraḥ saḿyatendriyaḥ
j�ānaḿ labdhvā parāḿ śāntim
acireṇādhigacchati

A faithful person atains -śraddhā-vān labhate-
knowledge about that transcendental -j�ānam tat-paraḥ
and controles the senses -saḿyatendriyaḥ
Having achieved transcendental knowledge -j�ānaḿ 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-l�la 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]

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]

Namaste Anirudh.

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

Pranama,
Orlando.

[anadi]

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

[yajvan]

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
Don�t 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

[anadi]

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
Don�tworry - 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