atha sādhana-bhakti-paripākena kṛṣṇa-kṛpayā tad bhakta-kṛpayā vā bhāva-bhaktir bhavati. tasya cihnāni nava prīty-aṅkurāḥ, yathā
kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā-ruciḥ
āsaktis tad-guṇākhyāne prītis tad vasati-sthale ity ādayo ’nubhāvāḥ syur jāta-bhāvāṅkure jane
Bhakti-rasāmṛta-sindhu (1.3.25–6)
tadā kṛṣṇa-sākṣātkāra yogyatā bhavati. mumukṣu-prabhṛtiṣu yadi bhāva-cihnaṁ dṛśyate tadā bhāva-bimba eva na tu bhāvaḥ. ajña-janeṣu bhāva-cchāyā.Śrī Bindu-vikāśinī-vṛtti
Now bhāva-bhakti is being described. This bhāva-bhakti is not obtained by any means of sādhana. Rather, by continual performance of śravaṇa, kīrtana and other limbs of bhakti, when bhakti attains maturity, it automatically cleanses all misgivings from the heart of the sādhaka. At that time bhāva-bhakti manifests itself in the transparent heart by the mercy of Śrī Kṛṣṇa or His devotees.Comment
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmyabhāk rucibhiś citta-māsṛṇya- kṛd asau bhāva ucyate
Bhakti-rasāmṛta-sindhu (1.3.1)
Bhāva-bhakti (bhāva-rūpa-kṛṣṇānuśīlana) is a special manifestation of śuddha-sattva. In other words the constitutional characteristic of bhāva-bhakti is that it is a phenomenon entirely constituted of śuddha-sattva. It is like a ray (kiraṇa) of the sun of prema and it softens the heart by various tastes (ruci). In his commentary on this verse Śrīla Viśvanātha Cakravartī Ṭhākura has written as follows: “When the previously mentioned sādhana-bhakti succeeds in softening the heart by various tastes (ruci), it is called bhāva-bhakti. The word ruci here refers to three kinds of taste: (1) bhagavat prāpti-abhilāṣa (desire for the attainment of Śrī Kṛṣṇa), (2) ānukūlya-abhilāṣa (desire to do that which is favourable to Kṛṣṇa) and (3) sauhārda-abhilāṣa (desire to serve the Lord with affection). The constitutional identity (svarūpa) of bhāva-bhakti is that it is fully composed of śuddha-sattva (śuddha-sattva-viśeṣātmā). The words śuddha-sattva refer to the self-manifest cognitive function (saṁvid-vṛtti) of the Lord’s own internal spiritual energy known as svarūpa-śakti. “The addition of the word viśeṣa to the words śuddha-sattva indicates the second supreme potency (mahā-śakti) of svarūpa-śakti known as hlādinī. It should be understood from this that the condition known as mahābhāva, which is the highest state of development of the hlādinī-śakti, is also included within śuddha-sattva-viśeṣa. Therefore that supreme function (parama-pravṛtti) which is fully possessed of desire favourable to Śrī Kṛṣna, which is the essence of the combination of the saṁvit and hlādinī potencies, and which is situated in the hearts of the Lord’s eternal associates being indistinguishably unified with the condition of their hearts (tādātmya-bhāva), is known as śuddha-sattva-viśeṣātmā. In simpler language the nitya-siddha-bhāva situated in the hearts of the eternal associates of Śrī Kṛṣṇa is called śuddha-sattva-viśeṣātmā. This bhāva-bhakti is like the first ray of the sun of prema-bhakti. Therefore it is also called the sprout of prema (premāṅkura).” In his commentary on Śrī Caitanya-caritāmṛta, Bhaktivinoda Ṭhākura has explained this verse in simple and straightforward language. We are citing his words here for the benefit of the reader. Prema-bhakti is the fruit of sādhana-bhakti. There are two categories of prema-bhakti: the state of bhāva and the state of prema. If prema is compared with the sun, then bhāva can be said to be a ray of the sun of prema. Bhāva, which is of the identity of viśuddha-sattva, melts the heart by various kinds of taste (ruci). At first, while describing the general symptoms of bhakti, it was said that bhakti involves the cultivation of activities in relation to Kṛṣṇa (kṛṣṇānuśīlana). The state in which that cultivation becomes saturated with viśuddha-sattva and softens the heart by ruci is called bhāva. When bhāva makes its appearance within the faculty of the mind, it attains the state of identification with the mental faculty. In reality bhāva is a self-manifest condition, but when it makes its appearance within the mental faculty it appears as though it was brought into manifestation by the faculty of the mind. That which is referred to here as bhāva is also known as rati. Although rati is itself relishable, it is understood to be the cause of tasting Śrī Kṛṣṇa and various paraphernalia related to Śrī Kṛṣṇa. It should be understood here that rati (the word rati also means love or affection) is that particular bhāva (the word bhāva also means love, affection or emotion) which is a fully spiritual reality (cit-tattva). It is not a substance belonging to the world of inert matter. The rati (mundane affection) that the baddha-jīvas have towards mundane sense objects is merely a perverted reflection, arising from contact with matter, of a fragmented portion of the true spiritual bhāva of the jīva. When, within the world of matter, one takes up the cultivation of activities in relationship with Bhagavān, then rati in its cognitive aspect (saṁvid-aṁśa) becomes the cause of tasting worthy objects that are related to Bhagavān. At the same time, by virtue of its pleasure-giving aspect (hlādinī), rati itself bestows spiritual delight.Nine symptoms of bhāva
On the appearance of bhāva-bhakti the following nine symptoms are observed:kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā-ruciḥ
āsaktis tad-guṇākhyāne prītis tad vasati-sthale ity ādayo ’nubhāvāḥ syur jāta-bhāvāṅkure jane
Bhakti-rasāmṛta-sindhu (1.3.25–6)
Kṣānti (forbearance or tolerance), avyartha-kālatva (effective use of one’s time), virakti (detachment from worldly enjoyment), māna-śūnyatā (absence of pride), āśā-bandha (steadfast hope that Kṛṣṇa will bestow His mercy), samutkaṇṭhā (intense longing to obtain one’s goal), nāma-gāne sadā-ruci (always possessed of taste to chant the holy name), tad-guṇākhyāne āsakti (attachment to hearing narrations of the Lord’s qualities) and tad-vasati-sthale prīti (affection for the transcendental residences of the Lord) – these are the nine sprouts of love of God (prīti), or in other words, the symptoms of the appearance of bhāva.- Kṣānti – When the heart remains unagitated in spite of the presence of some disturbing element, such a condition is called kṣānti (forbearance or tolerance).
- Avyartha-kālatva – To spend one’s time exclusively in bhagavad-bhajana, avoiding all futile material engagements, is called avyartha-kālatva (effective use of one’s time).
- Virakti – A natural distaste for material sense enjoyment is called virakti (detachment). Upon the appearance of bhāva within the heart, attraction towards the spiritual dimension (cit-jagat) becomes progressively stronger and one’s taste for the material world gradually perishes. This is real detachment. Those who, upon the awakening of this natural detachment, adopt the external feature and dress of a renunciant in order to diminish their material necessities can be called renounced Vaiṣṇavas. But those who adopt the external feature of a renunciant prior to the appearance of bhāva do so unlawfully. By chastising Choṭa Haridāsa, Śrīman Mahāprabhu has imparted this lesson to the world.
- Māna-śūnyatā – To remain devoid of pride in spite of one’s elevated position is called māna-śūnyatā (absence of pride). Pride arises from high birth, social classification (varṇa), stage of life (āśrama), wealth, strength, beauty, high position and so on. In spite of possessing all these qualities the sādhakas in whose hearts bhāva has manifested easily renounce all these vanities. According to the Padma Purāṇa, King Bhagīratha, the crest-jewel among kings, having attained rati towards Śrī Kṛṣṇa, completely renounced the pride borne of kingdom and wealth. He performed bhajana and maintained his existence by begging from door to door in the cities of his enemy kings. He always offered obeisances and praise to everyone whether they were brāhmaṇas or cāṇḍālas (dog-eaters).
- Āśā-bandha – “Śrī Kṛṣṇa will certainly bestow His mercy upon me” – to apply one’s mind very diligently in bhajana with this firm faith is called āśā-bandha (steadfast hope that Kṛṣṇa will bestow His mercy).
- Samutkaṇṭhā – Intense longing for one’s desired object of attainment is called samutkaṇṭhā. When bhāva-bhakti manifests in the heart of the sādhaka his hankering to obtain Śrī Kṛṣṇa increases day by day. The desire to serve Śrī Kṛṣṇa becomes the obsession of his heart. This is nicely expressed in Śrī Kṛṣṇa-karṇāmṛta (54), as quoted in Bhakti-rasāmṛta-sindhu (1.3.36):
ānamrām asita-bhruvor upacitām akṣīṇa-pakṣmāṅkureṣv ālolām anurāgiṇor nayanayor ārdrāṁ mṛdau jalpite ātāmrām adharāmṛte mada-kalām amlāna vaṁśī-svaneṣv āśāste mama locanaṁ vraja-śiśor mūrttiṁ jagan-mohinīmMy eyes are ever restless to see that vraja-kiśora who enchants the entire world, whose eyebrows are dark and slightly curved, whose eyelashes are thick and dense, whose eyes are always restless to see those who are possessed of anurāga (or whose eyes always display anurāga), whose mild speech is exceedingly soft and filled with rasa, whose lips are as sweet and tasty as nectar and slightly reddish-copper in hue, and who carries a flawless flute whose inexplicably sweet and mild tones madden all (and incite the gopīs’ kāma).This kind of intense hankering to see Śrī Kṛṣṇa is called samutkaṇṭhā. It is ever-present in the hearts of bhāva-bhaktas.
- Nāma-gāne sadā-ruci – Loving thirst to always sing harināma is called nāma-gāne sadā-ruci.
- Guṇākhyāne āsakti – Natural and spontaneous attachment for the descriptions of the Lord’s supremely charming qualities is called guṇākhyāne āsakti. The significance of this attachment is that, for the devotees in whom bhāva has arisen (jāta-bhāva-bhaktas), the thirst to hear and describe the charming pastimes of Kṛṣṇa, which are decorated with all-auspicious qualities, is never satiated. The more they hear and describe the Lord’s qualities, the more their thirst increases.
- Tad-vasati-sthale prīti – The desire to reside in Śrī Vṛndāvana, Śrī Navadvīpa and other spiritual abodes of the Lord is called tad-vasati-sthale prīti (affection for the transcendental residences of the Lord).
Comment
For instance a devotee, in the course of circumambulating Vraja-maṇḍala, arrives in Vṛndāvana and, being overwhelmed with spiritual emotion (bhāva-bhakti), inquires as follows from the Vrajavāsīs: “O residents of Vraja! Where is Sevā-kuñja, Nidhuvana and Vamśīvaṭa?” A Vrajavāsī devotee takes him by the hand and leads him to Sevā-kuñja. Arriving at Sevā-kuñja he falls down in the courtyard and begins to roll on the ground. He exclaims, “How wonderful! At this very spot Rasika-śekhara Vrajendra-nandana served the lotus feet of our worshipful mistress Śrīmatī Rādhikā. O Sevā-kuñja! O dust particles of this place! O creepers and trees of this place! May you kindly bestow your mercy upon us. When will we obtain the mercy of Sevā-kuñja?” A second example is as follows. A devotee, while performing parikramā of Navadvīpa-dhāma, inquired with tearful eyes and the hairs of his body standing upright due to ecstasy, “O Dhāmavāsīs, where is the birthsite of our Gaurasundara? Which path did He follow while performing kīrtana with His devotees?” Being shown these places by the residents of the dhāma, his voice becomes choked up with spiritual emotion (bhāva-bhakti), he begins to roll on the ground and exclaims, “How wonderful! This is Māyāpura-dhāma. Even though it is non-different in every respect from Vraja, it confers even greater mercy than Vraja. O birthplace of Gaurasundara, please bestow your mercy upon this insignificant and worthless person.” Saying this again and again that devotee becomes deeply overwhelmed with spiritual emotion. This is called affection for the places of the Lord’s residence. To reside and perform bhajana in these places with great love is also included within this characteristic. These nine symptoms (anubhāvas) are manifest in the devotee in whose heart the sprout of bhāva has arisen. It may be understood that the devotee in whom the sprout of love is visible has become eligible to receive the direct audience of Kṛṣṇa. If some of these symptoms of bhāva are perceived in karmīs, who are anxious for material sense enjoyment, or jñānīs, who aspire for liberation, then one should know this to be but a reflection (pratibimba) of bhāva. This should not be considered as a genuine manifestation of bhāva. If the symptoms of bhāva are seen in ignorant persons by virtue of their association with devotees, this is known as a shadow (chāyā) of rati.Comment
In Bhakti-rasāmṛta-sindhu (1.3.45–51) there is the following description of ratyābhāsa, the semblance of rati. Ratyābhāsa is of two kinds: (1) pratibimba (reflection) and (2) chāyā (shadow).- Pratibimba-ratyābhāsa If ratyābhāsa, which appears like genuine rati due to the presence of one or two symptoms such as tears and horripilation, is expressive of the desire for happiness in the form of bhukti and mukti, it is known as pratibimba-ratyābhāsa. This reflection of rati easily fulfils the desired aspiration for happiness in the form of bhukti and mukti without undergoing great endeavour. In his commentary on verse 1.3.46, Śrīla Jīva Gosvāmī explains that the principal nature of bhāgavatī-rati is that it is free from all material designations or adulterations. The presence of designations is symptomatic of the semblance of rati. Where such designations exist there is striving for some secondary or inferior inclination. In the mumukṣus there is the desire for liberation and in the karma-kāṇḍīs there is the desire for elevation to the heavenly planets. These are adulterations. The mumukṣus and the karmīs know that the Lord bestows liberation and material enjoyment and thus they engage in bhakti to the Lord directed towards the fulfilment of these two ends. Their performance of bhakti is not primary but secondary, for bhakti or bhāgavatī-rati is not the end desired by them. Nonetheless, due to the power of performing the limbs of bhakti, tears and horripilation arise in them. Because they are adulterated with desires for bhukti and mukti, their tears and horripilation are but a reflection of bhāgavatī-rati. The power of even this reflection of rati is such that, without undergoing the laborious sādhana that constitutes the jñāna-mārga, they can easily obtain the partial happiness of bhukti and mukti. Sometimes persons who are attached to material enjoyment and liberation adopt the limbs of bhakti such as kīrtana in the assembly of pure devotees in order to obtain their desired aspiration. By such performances they remain pleased at heart for a considerable time. By the influence of the association of pure devotees in whose hearts the moon of bhāva has arisen, some such persons may have the extreme good fortune of having the moon of bhāva reflected in their hearts. In his commentary on verses 1.3.47–8, Śrīla Jīva Gosvāmī has said that it is only due to the association of devotees in whose hearts bhāva has arisen that bhāva is reflected in the hearts of persons attached to bhoga and mokṣa. This reflection occurs during the performance of kīrtana undertaken in the association of pure devotees. The tears and horripilation that are observed in such persons are not symptoms of genuine rati but of pratibimba-ratyābhāsa. Śrīla Jīva Gosvāmī raises a question that when there is intervention of a cloud, the moon is not reflected on a reservoir of water. So when those desiring liberation and those desiring material enjoyment are separated from the association of pure devotees, how can the reflection of bhāva remain in their hearts? He answers this by saying that the transcendental influence of the association of jāta-rati-bhaktas is so powerful that even when separated from such persons the reflection of bhāva remains in the hearts of the mumukṣus and bhoga-kāmīs for a long time in the form of subtle impressions (saṁskāras).
- Chāyā-ratyābhāsa That ratyābhāsa which bears some resemblance to śuddha-rati, which possesses curiosity or inquisitiveness of an insignificant nature, which is unsteady and which relieves material distress is known as chāyā-ratyābhāsa. By even incidental association with activities such as kīrtana, times such as Janmāṣtamī, places such as Śrī Vṛndāvana, and persons dear to Lord Hari, chāyā-rati sometimes arises even in ignorant persons. This chāyā-rati can never arise without extreme good fortune. Good fortune here refers to the saṁskāras of bhakti acquired in a previous life or by the association of devotees in this or a previous life. When śuddha-rati manifests to a very slight extent by virtue of the association of jāta-bhāva-bhaktas or at the time of performing sādhana in vaidhī-bhakti, it is called chāyā-ratyābhāsa (a shadow of rati). This shadow of rati is not steady. This semblance of rati is sometimes observed even in ordinary persons, who are ignorant of the truth, by the influence of the association of devotees. It is highly auspicious for the jīvas when chāyā-rati, which is of the form of the lustre (kānti) of śuddha-rati, arises in them, for upon its appearance they gradually obtain good fortune.