A factual delineation of the sādhana of the jīva will be presented, through examination of the nature of pure bhakti, the qualification for bhakti, the types of bhakti and the various services of bhakti.
The nature of pure bhakti is discussed by Śrī Rūpa Gosvāmī in Bhakti Rasāmṛta Sindhu pūrva vibhāga 1.22, as well as Caitanya Caritāmṛta Madhya 19,.167:
anyābhilaṣitā śūnyaṁ jñāna-karmādy anāvṛtam
anukulyena kṛṣṇānuśīlanaṁ bhaktir uttamam
To serve Kṛṣṇa in a favorable mood by all the senses is called Kṛṣṇa bhakti. Being free from all desires except the desire to increase devotion to Kṛṣṇa, without worshiping any other personality or devatā as another Lord; being devoted to Kṛṣṇa alone, giving up all practice of jñāna and karma, and serving Kṛṣṇa with all the senses in a favorable mood, is called pure devotional service.
Favorable (anukulya) refers to a pleasing attitude towards Kṛṣṇa. It is possible to cultivate realization of Brahman or Paramātmā by following the paths of jñāna or yoga. But these are not bhakti (not being pleasing to the Lord.). By the word "jñāna" is meant cultivation of analytical knowledge and search for undifferentiated Brahman. However, for the perfection of the jīva, it is very necessary to have knowledge ‹jñāna) of the true nature of jīva, jaḍa (matter) and Bhagavān and their relationships. This is included within the cultivation of devotional service.
By the word 'karma" is meant daily (nitya), periodic (naimittika) or personally motivated (kāmya) rituals such as prāyaṣcitta or atonement ceremonies, which are directed away from the Lord. Though the acts of service to Kṛṣṇa seem almost like karma, because of the distinct quality of faith in Kṛṣṇa, the activities are called bhakti rather than karma. The practice of detachment (vairagya) which is practiced before taking to bhakti is also a type of karma. Only the unmotivated, direct desire of the soul to serve Kṛṣṇa is seen in the activities of bhakti.
There are four qualities in the state of sādhana bhakti and two qualities in the stage of perfection of bhakti.
kleśa-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā
sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā
1. The first characteristic of sādhana bhakti is the destruction of miseries, constituted of ignorance (seed of sin), desire for sinful action, and sinful action (and reaction); and ignorance (seed of puṇya), desire to do puṇya and the actions of puṇya.
2. The second characteristic of sādhana bhakti is the bestowal all good qualities and pure happiness ot the jīva, as well manifesting the affection from all living entities and to all living entities.
3. The third characteristic is to consider liberation as very insignificant.
4. The fourth characteristic is its rare attainment. Even after performing all the activities of bhakti for a long time if the person does not have deep attachment to the goal, he cannot attain prema.
5. The fifth quality is the intense bliss.
6. The sixth qualitiy is the ability to attract even Kṛṣṇa. The last two manifest in the stage of perfection. (B.R.S. Pūrva Vibhāga 1.17)
The first four qualities are also seen in the perfect stage of bhakti. The first part of the perfect stage is called bhāva bhakti. At this stage, the first four qualities appear in full. The final stage of perfect bhakti is prema. In the stage of practice, there is sādhana bhakti and in the stage of perfection (sādhya) there is bhāva bhakti and prema bhakti. Pure logic can never hope to capture the essence of bhakti. However if logic is obedient to favorable inclination to Kṛṣṇa, then bhakti may be understood. In this chapter only sādhana bhakti will be discussed.
The quality of sādhana bhakti is this:
krti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā
When a person tries to attain the goal of pure bhakti (sādhya-bhāva) through utilization of his senses (kṛti-aādhya) it is called sādhana bhakti. The goal is eternally perfect (nitya-siddhasya), but that practice by which it becomes manifest in the heart (prākaṭyam hṛdi) is called sādhana. (B.R.S. Pūrva Vibhāga 2.2)
Types of Bhakti
The import here is that the suitable method by which a person is able to absorb his mind in Kṛṣṇa is called sādhana bhakti or upāya bhakti. This sādhana bhakti is of two types: vaidhī and rāgānugā.
Sādhana bhakti is called vaidhī bhakti when the soul practices devotion to Kṛṣṇa according to the regulation of scriptures, lacking natural attraction to Kṛṣṇa. The rules of vaidhī bhakti should be practiced by brahmaṇas, kṣatriyas, vaiṣyas and ṣudras; by brahmacārīs, gṛhaṣṭhas, vānaprasthas and sannyāsīs. This is glorified in the scriptures. In the Nārada Pañcarātra this is also described:
suraṛṣe vihitā śāstre harim uddiśya yā kriyā
saiva bhaktir iti proktā tayā bhaktiḥ parā bhavet
All the activities prescribed in the scriptures to please the Lord are called sādhana bhakti, or upāya bhakti. By that means parā bhakti or sādhya bhakti (upeya bhakti) is attained. (Nārada Pañcarātra)
Qualificaton (devotees according to faith)
There are three types of people practicing sādhana bhakti.:
śraddhāvān jana haya bhakti adhikārī
uttama madhyama kaniṣṭha śraddhā anusārī
A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee. (C.C. Madhya 22. 64)
The meaning of faith (śraddhā) is this:
śraddhaḥ śabde viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva karma kṛta haya
By rendering transcendental loving service to Kṛṣṇa, one automatically performs all subsidiary activities. This confident, firm faith, favorable to the discharge of devotional service is called śraddhā. (C.C. Madhya 22.62)
To have firm faith that devotion to Kṛṣṇa is the only means for the jīva, and that attempts at karma and jñāna devoid of devotion are useless-such a favorable inclination of the heart is called faith or śraddhā. If a person's faith is deep and unshakeable, he is called an uttama adhikārī. One whose faith is moderately firm is called a madhyama adhikārī. The person who as no firm faith, such that he has danger of changing faith due to opposing arguments, is called a kaniṣṭha adhikārī. There are two types of kaniṣṭhas: those whose faith is mixed with karma and jñāna and those whose faith is free from karma and jñāna. Those free from karma and jñāna can attain the uttama level through devotee association. Those whose faith is mixed with karma and jñāna progress only with great difficulty and the very strong mercy of devotees.
Concerning the mixed faith of a kaniṣṭha, Śrīla Rūpa Gosvāmī has written in Bhakti Rasāmṛta Sindhu:
mṛdu śraddhasya kathitā svalpā karmādhikārītā
A person who has only tender faith has a slight tendency to karma. (B.R.S. Pūrva Vibhāga 2.186)
People of tender faith perform bhakti by means of the varṇāśrama system and offering of the results of their work (karmārpaṇa). Their bhakti is not real bhakti but a semblance of bhakti (bhakty abhāsa): their chanting of Hare Kṛṣṇa is called shadow nāmābhāsa (chāyā nāmābhāsa). If that bhakti harbors material desires or desire for liberation, it is called pratibimba nāmābhāsa. In that case, such persons are called karmis or jñānīs but not bhaktas. The kaniṣṭha adhikārī offering the result of his work or knowledge to Kṛṣṇa (karma-jñāna arpaṇa), without any desire other than to please Kṛṣṇa (anyābhilaṣitā śūnya) is called vaiṣṇavābhāsa, or vaiṣṇava praya, almost a vaiṣṇava. (Bhakti is devoid of cultivation of jñāna,and vairagya and desire for mukti)
When Ramānanda was defining sādhana bhakti, Mahāprabhu gave the answer "This is external, please say more." That was because this Ramananda was speaking of the vaiṣṇava praya, on the stage of tender faith. Later, when Mahāprabhu replied "This is correct, please say more," Ramananda had begun to discuss pure bhakti. Quoting from Śrīmad Bhāgavatam he gave a description of the devotee with firm faith, who rejects jñāna:
jñāne prayāsam udapāsya namanta eva
jīvanti sammukharitāṁ bhavadīya-vārtām
sthāne sthitaḥ śruti-gataṁ tanu-vāṅ manobhir
ye prāyaśo' jita jito'py asi tais trilokyām
To attempt to understand the Lord by the ascending process, through knowledge gained by the material senses is called asrauta, but Kṛṣṇa is not obtainable by mind, words and body. The devotee thus gives up the path of logic through observation of temporary external objects by the temporary senses, and hears from the mouths of the devotees devoid of the four defects of illusion, inattention, cheating and limited senses, and with direct realization of the truth. He serves by hearing about and glorifying Kṛṣṇa with faith. Devoid of all false ego, he dedicates his whole life, body, mind and words, to hearing and chanting the authorized message of bhakti. Though unconquerable, the Lord becomes known and controlled by prema bhakti of this devotee, whatever status he occupies in the three worlds. (Śrīla Bhaktivinoda's translation) (S.B.10.14.3)
By the accumūlation of devotional credits of many lifetimes, the jīva attains faith favorable for development of bhakti. With this faith, if the devotee minimizes his material needs just to maintain his life, real bhakti will arise. This is not the practice dry renunciation aiming at liberation.
bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate
tāvad bhakti sukhasyātra katham abhyudayo bhavet
As long the witches of bhukti and mukti linger in the heart, how can pure bhakti arise? (B.R.S. Pūrva 2.16)
The desire for mukti is quite contrary to bhakti. Among the five types of mukti (sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya) sāyujya mukti is extremely contrary. But the devotees do not even aspire for the four other types of mukti.
As Śrīmad Bhāgavatam says:
salokya sārṣṭi sāmīpya sārupyaikatvam apy uta
diyamānaṁ na gṛhnanti vinā mat sevanam janāḥ
A pure devotee does not accept any kind of liberation-salokya, sarsti, samipya, sarupya or ekatva-even though they are offered by the Supreme Personality of Godhead. (S.B.3.29.13)
There is no special qualification for sādhana bhakti as there is in varṇāśrama. Any person who develops faith (as described above) has the qualification for bhakti. Such a person, who is qualified for bhakti, (being on a higher level of qualification) is not obligated to perform karma or to indulge in vikarma. Qualified for bhakti, he has no taste for sinful activity. If a sinful act by chance takes place, its effect is destroyed by bhakti itself. One does not depend on atonements (prāyaścitta).
As Śrīmad Bhāgavatam says:
svapāda-mūlaṁ bhajataḥ priyasya
tyaktānya bhāvasya hariḥ pareśaḥ
vikarma yac chotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ
One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin. (S.B.11.5.42)
Proper determination of ones qualification is the cause of all good qualities. Performing actions not suitable to ones qualification is the cause of all faults.
sve sve'dhikāre yā niṣṭā sa guṇaḥ parikīrtitaḥ
viparyayas tu doṣaḥ syād ubhayor eṣa nirṇayaḥ
Steadiness in one's own position (proper qualification for actions) is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained. (S.B.11.21.2)
Performing the activities of devotion with steadiness, as mentioned in the above verse, is the direction of the scriptures.
The activities of bhakti
Being qualified with the requisite faith, the devotee performs the activities of vaidhī bhakti according to the scriptural injunctions. There are many aṅgas or activities of bhakti, but they may be abbreviated as sixty-four. These are: taking shelter of an authorized guru, taking initiation and teachings from guru, serving the guru, following the path of the previous devotees, inquiry about the ultimate truth, renouncing material enjoyment for Kṛṣṇa, living in a devotional tīrtha, accepting what is necessary to maintain the body, observing ekadasi, respect for the asvattha and dhatri trees. These ten aṅgas are the beginning of devotional service, and must be practiced.
The next ten are: giving up material association, not making unqualified disciples, giving up big material endeavours, giving up studying of books devoid of bhakti, or superificial study of bhakti śāstra, or argumentation on the same, not being miserly in dealings, not falling into lamentation, giving up disrespect to devatās, not giving agitation to other entities by ones work, giving up seva and nama aparādhas, avoiding hearing criticism of Kṛṣṇa or his devotees. These ten are practiced by avoidance. The chief among all the twenty are taking shelter of guru, taking initiation and serving the guru.
Wearing the marks of a Vaiṣṇava, wearing the names on the body, receiving the flower remnants, dancing before the Lord, offering obeisances, standing when the Lord approaches, following the procession of the Lord, going to the temple, parikramā, deity worship, service to the Deity, singing, saṇkīrtana, japa, vijñapti, offering praise to the Lord, tasting prasādam, taking the foot wash, smelling the incense or flowers, touching the deity, seeing the deity, performing ārātrika, seeing festivals, receiving the Lord's glance, offering things dear to oneself, putting forth all effort for Kṛṣṇa's sake, surrender to the Lord's will in all cases, service to tulasi, Bhāgavatam, Mathurā and Vaiṣṇavas, holding festivals along with the devotees, observance of Kārtika vrata, celebration of Janmāṣṭami etc. serving the deity, relishing the meaning of the Bhāgavatam in association of devotees, association with advanced devotees, nāma saṅkīrtana and living in Mathurā.
Even with a little practice of the last five items, a person can attain bhāva bhakti. Amongst the items, some are engagement for the body, some for the senses, and some for the mind. In other words, vaidhī sādhana bhakti may be defined as the method of engaging the body, mind and senses in Kṛṣṇa's service. Some devotees reach perfection by practice of one item, and others practice many. The material results which these activities yield are recorded in the scriptures, but these are only meant for encouraging the materialistic person. Actually the main result of any of the items of sādhana bhakti is one-attraction of the jīva to Kṛṣṇa.
Though the items of bhakti are classified as sixty-four, they are factually only nine items.
As Śrīmad Bhāgavatam says:
śravaṇaṁ kīrtanaṁ viṣnoḥ smaranaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātmānivedanam
iti puṁsārpita viṣṇau bhaktiś cen nava lakṣaṇā
kriyeta bhagavaty addhā tan manye'dhītam uttamam
Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. (S.B.7.5.23-24)
Caitanya Caritāmṛta says the same in Madhya Līlā. 22.118.
Those knowledgeable of bhakti do not say that the acts of karma are at any time an aṅga or activity of bhakti. Unless an action loses its fruitive intention and attains the form and name of causeless devotion, it does not become bhakti. Before karma transforms its very nature, it undergoes three stages: niṣkāma karma (karma without material desire), karmārpaṇa (offering the results to Kṛṣṇa) and karma yoga. When a person passes these three stages, the very form of karma (karma svarūpa) changes and becomes devotional service.
Thus Śrīmad Bhāgavatam says:
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat kathā śravanādau vā śraddhā yāvan na jāyate
As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇam kīrtanam viṣṇoḥ, one has to act according to the regulative principles of the Vedic injunctions. (S.B.11.20.9)
When a person becomes indifferent to karma, karma simply becomes jñāna. When real faith in topics of Kṛṣṇa arises, karma changes into bhakti.
Concerning niṣkāma karma and karmārpaṇa, Nārada says:
naiṣkarmyam apy acyuta bhāva varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
When brahma jñāna, essentially devoid of both karma and devotion to Acyuta, has no good qualities, naturally karma, which by nature is inauspicious, even if it becomes niṣkāma, without desire, cannot attain any good qualities, as long as it is not offered the Lord. (S.B. 1.5.12)
How karma offered to the Lord (karmārpaṇa) becomes bhakti is described by Nārada in Bhāgavatam:
āmayo yaś ca bhūtānām jāyate yena suvrata
tad eva hy āmayaṁ dravyaṁ na punāti cikitṣitam
evaṁ nṛṇām kriyā yogāḥ sarve samsṛti- hetavaḥ
ta evātmā vināśāya kalpante kalpitāḥ pare
yad atra kriyate karma bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi bhakti-yoga- samanvitam
kurvāṇā yatra karmāṇi bhagavac-cikṣayā' sakṛt
gṛnanti guṇa-nāmani kṛṣṇasyānusmaranti ca
If one tries to cure a sickness by the very cause of the sickness, the disease will never be cured. The cause of the disease of saṁśara of the jīva is karma kāṇḍa. Whether it is niṣkama (performed without desire for resutls), or offered to the Lord, it still does not yield destruction of saṁśāra. Only after karma is accepted only to the extent of maintaining the body does it lose its nature as karma. Only then can it transform into bhakti. Only when those karmas alone which are favorable for pleasing the Lord are accepted, and the person accepts sambandha jñāna concerning bhakti, does all karma become bhakti yoga. Making all actions in relation to Kṛṣṇa, and accepting the teachings concerning the Lord, the devotee should constantly chant and remember the qualities and names of Kṛṣṇa. This is the instruction of the scriptures. (Translation of Bhaktivinoda) (S.B.1.5.33.36)
Though jñāna and vairagya are somewhat favorable for entering bhakti, they are not aṅgas of bhakti. If they become prominent, they harden the heart, and one cannot appreciate bhakti, which is by nature very tender. They are by nature obstacles in the development of relation with Kṛṣṇa. Devotion is the only cause of bhakti. Rather than practice vairagya, the devotee should practice yukta-vairagya.
anāsaktasya viṣayān yathārhaṁ upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairagyam ucyate
Relating everything in the world as much as possible to Kṛṣṇa in a favorable way,without being attached, is called yukta vairagya. (B.R.S. Pūrva Vibhāga 2.125)
Yukta vairagya is necessary in sādhana bhakti, whereas cultivation of knoweldge and false renunciation are not aṅgas of bhakti but contradictory elements. The display of devotion to gain money or disciples is also far removed from true devotion and is also contradictory to true bhakti. Qualtities such as proper discrimination are certainly necessary in practice of bhakti, but they are not aṅgas of bhakti. Yama niyama, ahiṁsa, cleanliness-the aspects of good character-become splendorous when they take shelter of an aṅga of bhakti. They are not independent aṅgas of bhakti.
jñāna vairagyādi bhaktira kabhu nahe aṅga
ahiṁsa yama niyamādi bule kṛṣṇa bhakta saṅga
The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as nonviolence and mind and sense control automatically acompany a devotee of Lord Kṛṣṇa. (C.C. Madhya 22, 145)
Rāgānugā bhakti
Up until now, vaidhī bhakti has been discussed. Now we will discuss rāgānugā sādhana bhakti.
iṣṭhe svārasikī rāgaḥ param aviṣṭatā bhavet
tan mayī yā bhaved bhaktiḥ sātra rāgātmikoditā
Rāga or attachment means intense and natural absorption in the object of love. When devotion to Kṛṣṇa has this quality it is called rāgātmika bhakti. (B.R.S. Pūrva Vibhāga 104)
The practice of following this mood of rāgatmikā bhakti is called rāgānugā bhakti. Just as bhakti which follows the rules of scripture is called vaidhī bhakti, so that bhakti which follows after rāgatmikā bhakti is called rāgānugā bhakti. Neither of these is the goal or perfection; both are sādhana or practice. Rāgatmikā bhakti has two types: kāmānuga and sambandhānuga.
The rāgatmikā bhakti of the inhabitants of Vraja and Mathurā is well known. Those who are eager to attain the mood of those devotees are qualified for rāgānugā sādhana bhakti. Just as the qualification for vaidhī bhakti is faith in scripture, so the qualification for rāgānugā bhakti is a greed to attain the mood of the rāgatmikā devotees.
tat tad bhāvadi-mādhurya-śrute dhīr yad apekṣate
nātra śāstraṁ na yuktiṁ ca tal lobhotpatti lakṣaṇām
kṛṣṇaṁ smaran janaṁ cāsya preṣṭham nija- samīhitaṁ
tat tat kathā ratiś cāsau kuryād vāsaṁ vraje sadā
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad bhāva lipsunā kāryā vraja-lokanusārataḥ
Scripture and logic are not the symptoms of greed for the Lord. When the mind eagerly awaits absorption in the mood of love on hearing sweetness of the particular moods it is called pure greed. The method of practice is this: to relish topics of Kṛṣṇa's pastimes while remembering Kṛṣṇa and ones chosen Vraja devotee, to live in Vraja constantly, and to serve Kṛṣṇa in ones body or chosen spiritual body, through service similar to that of the inhabitants of Vraja with a greed for the mood of ones chosen ideal. (B.R.S. Pūrva Vibhāga 118, 150-151)
Among the aṅgas of bhakti mentioned in vaidhī bhakti such as kīrtana , those which are favorable for his service are accepted by the practitioner of rāgānugā. Those aspiring for dāsya rasa copy the mood and gestures of Patraka and other servants; those desirous of sakhya rasa copy the mood and gestures of Subala and other friends; those desirous of parental rasa copy the mood and gestures of Yaṣodā and other elders; and those desirous of madhura rasa copy the mood, service and gestures of the Vraja gopis.
There are two types of rāgatmikā bhakti: by kāma and sambandha. Similarly there are two types of rāgānugā bhakti: kāmānuga and sambandhānuga. Of the two, kāmānuga is stronger and more prominent. In kāmānuga there are also two divisions: sambhogecchā mayī and tad bhavecchāmayī. In the first, the devotee of Kṛṣṇa is inclined to give pleasure to Kṛṣṇa; in the latter the devotee relishes the sweet relation between Rādhā and Kṛṣṇa. That bhakti in which one indentifies with devotees of Kṛsṇa who have conventional relationships with Krsṇa is called sambandhānuga. In Dvaraka the queens' love is madhura rasa based on sambandha. In Vraja, only kāmānuga madhura rasa exists.
Lord Caitanya taught that the tendencies of the jīva suddenly manifest through the rāgānuga process. Lord Caitanya has approved of worship in the rāga mode (rāga marga). If a soul by good fortune gets association with devotees who have the mercy of Gauraṅga, he will certainly become greedy for the mood of the Vraja vasis. But as long as he does not have such association, he must practice vaidhī bhakti. Just on taking shelter of the lotus feet of Gauraṅga he enters the path of rāga. Those eager for the path of spontaneous attraction first practice rāgānugā bhakti. In practicing rāgānugā bhakti the person quickily develops an extremely high qualification. On attaining greed for the mood of the Vraja vāsīs, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation.
adau śraddhā tataḥ sādhu-saṅgo'tha bhajana kriyā
tato' nartha nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāśaktis tato bhāvas tataḥ premābhyudañcati
sādhakānāṁ ayaṁ premnaḥ prādurbhāve bhavet kramaḥ
In the beginning, there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness. (B.R.S. Pūrva Vibhāga, Prema bhakti lahiri,11)
In the vaidhī bhakti process following this gradually method, attainment of bhāva takes a long time. However, if greed for the mood of the Vraja vāsīs develops, the material desires are quickly destroyed, since no other desires have a place. Along with greed for Kṛṣṇa simultaneously arises bhāva.
On the path of rāga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted rāga is real rāga. Finally, material association turns that rāga into material attraction and causes falldown of the jīva.
The devotee of Caitanya Mahāprabhu, after having developed real greed, practices rāgānugā bhakti. Following the same rules as vaidhī bhakti, the devotee takes shelter of genuine guru, serves the deity, takes Vaiṣṇava association, studies the devotional literature, lives in a place of the Lord's pastimes, and chants the Lord's name. Along with this, the devotee serves Kṛṣṇa in an intense mood of love in his spiritual body (siddha deha), following the sentiments of the Vraja vāsīs.
Chanting
The fortunate devotee, by taking shelter of the Holy Name, the supreme process, will become absorbed in service on the level of bhāva. In chanting the name, diksa and purascarya rites are not necessary. By avoiding nama abhasa and nama aparādha, gradually the person will be able to chant the name continuously. By continuing to chant in this way, the devotee, trying to attain the merciful glance of the deity, will continuously realize the Lord's name and form. Gradually, he will be able to realize simultaneously the name, form and qualities of the deity. Finally, he will realize the name, form and qualities while meditating on the factual pastimes of the Lord. By participation in the pastimes, rasa arises. Rasa is the last attainment. The stage of rasa can be quickly attained if the devotee maintains an intense longing for rasa while chanting the name.
The offenses against the name are ten as mentioned in the Padma Purāṇa:
satāṁ ninda-namnaḥ param aparādham vitanute
yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām
śivasya śrī visnor ya iha guṇa nāmādi sakalam
dhiyā bhinnaṁ paśyet sa khalu hari-nāmāhitakaraḥ
guror avajñā śruti-śāstra-nindanaṁ
tathārthavādo hari nāmni kalpanam
nāmno balād yasya hi pāpabuddhi
na vidyate yasya yamair hi śuddhiḥ
dharma-vrata-tyaga-hutādi-sarva-
subha-kriyā sāmyam api pramādaḥ
aśraddadhāne vimukhe'py aśṛṇvati
yas copadeṣaḥ śiva-nāmāparādhaḥ
śrute'pi nāma-māhātmye yah prīti rahito naraḥ
ahaṁ mamādi paramo nāmni so'py aparādha-kṛt
- To show envy or criticize the pure devotee.
- To think that the devatās are equal to Kṛṣṇa.
- To disrespect or disobey the guru.
- To disrespect the scriptures.
- To think that the glorification of the Name is empty praise.
- To imagine meanings of the Name.
- To commit sin on the strength of the Name.
- To consider the Name on the same level as pious actions.
- To give the Name to unqualified people.
- Not to have faith in the Name or taste for the Name after hearing its glories, and to accept the Name without giving up material attachment.
There are two types of nāmābhāsa: chāyā nāmābhāsa and pratibimba nāmābhāsa: Chanting the name without offense but devoid of proper knowledge is called chāyā nāmābhāsa. When, through devotional association, a devotee obtains proper knowledge, it becomes the pure name, śuddha nāma. When the chanting of the name is covered by material desires, by jñāna and karma, or by dry renunciation, it is called pratibimba nāmābhāsa. At times pratibimba nāmābhāsa comes close to chāyā nama bhasa and at times it turns to aparādha. For nāma aparādha, there is no other remedy than to continually chant in the association of devotees.
Vaiṣṇavas according to chanting
Those vaiṣṇavas who are surrendered to the pure name are called vaiṣṇavas following the footsteps of Śrī Caitanya. Those who chant the name in this way periodically are called vaiṣṇavas. Those who chant in this way continuously are called better vaiṣṇavas. Those whose proximity causes others to chant purely are called the best of vaiṣṇavas.
ataeva yāṅra mukhe eka kṛṣṇa nāma
sei ta' vaiṣṇava, kariha tāṅhāra sammāna
kṛṣṇa nāma nirantara yāhāra vadane
sei vaiṣṇava śreṣṭha, bhaja tānhāra caraṇe
yānhāra darśane mukhe āise kṛṣṇa nāma
tānhare jāniha tumi vaisnava pradhāna
krama kari kahe prabhu vaiṣṇava lakṣaṇā
vaiṣṇava vaiṣṇavatara āra vaiṣṇavatama
One who is chanting the Hare Kṛṣṇa mantra is understood to be a Vaiṣṇava; therefore you should offer all respects to Him. A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣṇava, and you duty is to serve his lotus feet. A first -class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa. In this way Śrī Caitanya Mahāprabhu instructed about different types of Vaiṣṇavas-the Vaiṣṇava, Vaiṣṇavatara and Vaiṣṇavatama. He thus successively explained all the symptoms of a Vaiṣṇava to the inhabitants of Kulīna grāma. (C.C. Madhya 16.72, 74-75)
One should take association with all these vaiṣṇavas. One should respect the ordinary vaiṣṇava. One should take shelter at the feet of the better and best vaiṣṇavas. Serving such vaiṣṇavas, the householder vaiṣṇava should celebrate and feel satisfied. Whether the vaiṣṇava is a householder or renounced, according to his level, the devotee should respect him. The devotee will seek out and serve the Vaiṣṇavas superior to himself.
sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare
śrīmad bhāgavatārthānām āsvado rasikaiḥ saha
One should taste the meaning of Śrīmad Bhāgavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and endowed with a similar type of affection for the Lord. (B.R.S. Pūrva Vibhāga 2.40)
One should not find fault in the previous sins of the vaiṣṇava nor the sins which have disappeared or are about to disappear, nor should he find fault in the accidental commission of sin.
na prākṛtatvam iha bhaka-janasya paṣyet
One should not see the devotee from the material point of view. (Upadeśamrta 6)
The householder should perform only activities leading to the spiritual goal, and not involve himself in the sinful activities of the materialist. He should show appropriate compassion for all jīvas. Considering himself fallen, he should give proper respect to all others, not demanding respect from others. The householder, being unattached to family life, should blend it with things related to Kṛṣṇa. Accepting only what is necessary, he should practice relishing the chanting of the name. When the taste for Kṛṣṇa becomes strong and the taste of material enjoyment becomes completely destroyed, a natural sense of detachment will arise due to absence of material attachment. Such a state will not appear by endeavor alone.
Guru
For practice of both types of bhakti, the bona fide guru is necessary. The guru engages the candidate of vaidhī bhakti according to his inclinations. He teaches what rules to observe and how to eliminate the obstacles. The guru shows the candidate of rāgānugā bhakti how to cultivate suitable rasa corresponding to the disciple's natural taste.
There are two types of taste of greed: temporary and natural. Sometimes devotees hear about the qualities of Nanda or Subala, derive great bliss and sometimes show similar sentiments, but this bliss and the show of sentiments are short-lived. This is called temporary greed. There is no use in such a show. It is necessary for the guru to carefully examine which rasa -dāsya, sakhya, vātsalya or madhura-gives natural greed. Detecting ones natural sentiment, the guru will give teachings according to that mood. If this is not done, then the instructed mood will not be permanent, due to the unsuitability to the disciple. It should be noted that not all seekers will be qualified for madhura rasa. If a guru finds it impossible for him to decide the rasa of the disciple, he will honestly admit his inability to the disciple and direct him to approach a suitable guru. The disciple has no alternative but to take shelter of the lotus feet of the bona fide guru.
For fear of enlarging the book, I have made a summary study of sādhana bhakti. Those who have desire to know more about this can study the Pūrva Vibhāga of Bhakti Rasāmṛta Sindhu and the Bhakti Sandarbha.