Eastern Ocean

Third Wave
Bhäva-Bhakti
Chapters 17 & 18
Chapter Seventeen
Ecstatic Love
 BRS 1.3.1 - 24

Chapter Seventeen begins Çréla Prabhupäda's summary study of

Bhakti-rasämåta-sindhu's Third Wave, dealing with bhäva-bhakti.

As mentioned in Chapter Two, the purpose of sädhana-bhakti is to

awaken bhäva. Thus Çréla Prabhupäda explains, “...in the previous
chapters the symptoms of devotional service were explained
along with instructions as to how we may execute devotional
service with our present senses and gradually rise to the platform
of ecstasy in spontaneous love (pg 131).”
Clearly, bhäva is the goal (sädhya) of our devotional practice
(sädhana). Çréla Prabhupäda says, “Within the stage of the
regulative principles of devotional service there are two divisions,
namely executive and effective. The effective portion of
devotional service is called bhäva, or ecstasy (pg 131).”
Sädhana is "executive" because it involves execution of
devotional practice. Bhäva is "effective" because it is the effect of
practice.
Çréla Prabhupäda says that both sädhana and bhäva are
"within the stage of the regulative principles of devotional
service." The phrase regulative principles of devotional service is
a translation of ceñöärüpä, not vaidhi-sädhana. The next
paragraph will explain this.

Uttama-Bhakti

ceñöärüpä bhävarüpä
by endeavors by emotions

sädhana sädhya
endeavors whichendeavors which are
cause bhäva the effect of bhäva

There are two divisions of pure devotional service: (1)

ceñöärüpä — devotional service executed with one's endeavors,
and (2) bhävarüpä — devotional service executed with one's
spiritual emotions evoked on the platform of bhäva bhakti.
 "Within the stage of the regulative principles of devotional
service there are two divisions, namely executive and effective."
This indicates that there are two subdivisions of ceñöärüpä: (1)
"executive" — endeavors that cause bhäva, and (2) "effective" —
endeavors that result from bhäva.1

Definition and Characteristics of Bhäva-Bhakti

Çréla Rüpa Gosvämé defines bhäva-bhakti as follows (see NOD
131, paragraph 1):

çuddha-sattva-viçeñätmä
prema-süryäàçu-sämya-bhäk
rucibhiç citta-masåëya-
kåd asau bhäva ucyate

çuddha-sattva — by unadulterated goodness;

viçeña — distinguished; ätmä — whose nature; prema — of love of
Godhead; sürya — like the sun; äàçu — a ray; sämya-
bhäk — which is similar to; rucibhiù — by different tastes;
citta — of the heart; masåëya — softness; kåt — which causes;
asau — that softness; bhävaù — emotion; ucyate — is called.

When devotional service is situated on the transcendental

platform of pure goodness, it is like a ray of the sunlight of
love for Kåñëa. At such a time, devotional service causes
the heart to be softened by various tastes, and it is called
bhäva [emotion]. (Cc. Mad 23.5)

Primary Characteristic
The primary characteristic of bhäva is çuddha-sattva-viçeñätmä; it
is the stage wherein çuddha-sattva enters the devotee's heart.
Çuddha-sattva is not the material mode of goodness, but the

1Endeavors that cause bhäva (ceñöärüpä, sädhana) are hearing, chanting, worshipping, etc.
Endeavors that result from bhäva (ceñöärüpä, sädhya) are anubhäva, and will be extensively
described in Chapter Twenty (see page Error: Reference source not found in this book).
In brief, anubhäva is an endeavor that results from stimulation of one's affection for Kåñëa.
For example, when a friend's love is stimulated, the anubhäva may be that he endeavors to
play with Kåñëa.
Lord's internal potency — whose function is to revive the living
entity's dormant love for Kåñëa.
A dormant seed cannot grow without being touched by the
sun's energy of heat and light. Similarly, love of Godhead (prema)
is like a seed lying dormant in the heart of every living entity. It
cannot grow without the touch of the Lord's own devotional
energy, çuddha-sattva.

When a person eagerly wants to serve the Lord, the çuddha-

sattva potency may enter his heart through the mercy of a pure
devotee. When çuddha-sattva touches the heart, prema begins to
sprout. As bhäva is prema in its preliminary, budding state, Çréla
Rüpa Gosvämé describes it as premäìkura ("the first sprout of
prema").
This is also indicated by the term prema-süryäàçu — "a ray
of the sun of prema." Bhäva is the sun-ray. Prema is the sun itself.
The sun and the sun-rays are qualitatively non-different, but there
is a distinction in quantitative intensity. Bhäva is the onset of
prema, as dawn is the onset of day. When the first rays of dawn
appear, one can be sure that the full light of the sun will soon rise.
Similarly, when one achieves bhäva the full light of prema will
manifest very quickly.

How Çuddha-Sattva Descends

According to Çréla Rüpa Gosvämé, çuddha-sattva is composed of
the saàvit and hlädiné potencies of the Lord. Saàvit is the
cognitive or knowledge-giving potency. Hlädiné is the devotional
potency.
Saàvit-çakti, the Lord's own cognitive potency, descends into
the heart and empowers one to perceive and know Kåñëa. The
Lord's devotional potency (hlädiné-çakti) also descends into the
devotee's heart, empowering one to fully manifest blissful love of
Godhead. When the divine potencies of cognition and affection
(saàvit and hlädiné) combine in the heart, one can begin to fully
relish Kåñëa as the supreme object of love. This is bhäva-bhakti —
the awakening of love of Godhead.
 Secondary Characteristics
The secondary characteristics of bhäva are: (1) it softens the
heart, and (2) it gives rise to various tastes.

Softening of the Heart

A soft heart is one easily moved or changed by emotion. The
Çrémad-Bhägavatam (2.3.24) describes this, “Certainly that heart
is steel-framed which, in spite of chanting the holy name with
concentration, does not change when ecstasy takes place and
tears fill the eyes and hairs stand on end.”
Çréla Prabhupäda explains, “In this connection there is a
statement in the Tantras that ecstasy is the first symptom of pure
love for the Personality of Godhead, and in that state one is
sometimes found shedding tears or shivering (pg 131).”
In this quote, Çréla Prabhupäda first defines the primary
characteristic of bhäva by saying that ecstasy (bhäva) is the first
symptom of pure love of Godhead (prema). He then defines its
secondary characteristic by saying that one's heart softens to
such an extent that he is often found to be visibly moved by
emotions.
In brief, the characteristic of a devotee on the platform of
bhäva is that his heart is very easily moved by Kåñëa conscious
stimulation.

Giving Rise to Various Tastes

There are three kinds of "tastes" or devotional desires that
blossom when one achieves the stage of bhäva: (1) präpti-
abhiläña — desire to achieve Kåñëa, (2) änukülya-abhiläña —
desire to please Kåñëa with various services, (3) sauhärda-
abhiläña — desire to be close at heart with Kåñëa. 2

Nature of Bhäva
When bhäva appears, it permeates one's consciousness to such
an extent that it appears to become one with the mind — just as
an iron rod placed in fire eventually becomes permeated by the

2This information comes from Jéva Gosvämé's commentary on BRS 1.3.1.

qualities of fire to such an extent that they appear to become one.
This condition is called tad-ätmakä.
Çréla Prabhupäda describes this state as samädhi, “After the
outward appearance of these ecstatic symptoms, they stay within
the mind, and continuation of the ecstasy is called samädhi (pg
131 - 132).”
Bhäva is relishable by nature, and it also causes one to taste
and realize the sweet pastimes of the Lord. Çréla Prabhupäda thus
states, “This stage of appreciation becomes the cause of future
exchanges of loving affairs with the Lord (pg 132).”

Achieving Bhäva
According to Çréla Rüpa Gosvämé, there are two ways to achieve
bhäva: (1) by ardent spiritual practice, and (2) by the special
mercy of Kåñëa or His devotee. “Elevation to this stage of ecstasy
can be possible in two ways. One way is by constant association
with pure devotees. The other way is by the special mercy of
Kåñëa or by the mercy of a pure devotee of Kåñëa (pg 132).”
Çréla Prabhupäda uses the term "association with pure
devotees" synonymously with "executing the practices of
devotional service." A pure devotee has no business other than
hearing and chanting about Kåñëa. Therefore, associating with a
pure devotee automatically implies practicing devotional service.
Çréla Prabhupäda states, “It is essential, therefore, that one
constantly associate with pure devotees who are engaged
morning and evening in chanting the Hare Kåñëa mantra. In this
way one will get the chance to purify his heart and develop this
ecstatic pure love for Kåñëa (pg 133).”

Bhäva Achieved By Practice (Sädhana)

 Bhäva

by Practice by Mercy

by Vaidhi by Rägänugä

Bhäva achieved by practice has two further subdivisions: (1)

bhäva attained through vaidhi-sädhana, and (2) bhäva attained
through rägänugä-sädhana.

By Vaidhi-Sädhana
Närada Muni's life story is an example of someone who achieves
bhäva by way of vaidhi-sädhana. Närada's service to the
Bhaktivedäntas may be considered vaidhi because it was
motivated not by his specific attraction to Kåñëa, but by obligation
to the injunction of çästra. Serving these great souls, he got the
opportunity to regularly hear kåñëa-kathä from their lips, and by
this regulated hearing he achieved the level of bhäva.
Again it is apparent that vaidhi-bhakti is not something to be
made light of. We find that vaidhi-bhakti also leads to bhäva, and
even the most exalted Närada Muni attained perfection through
its practice.
The example of Närada Muni confirms that bhäva is a
precursor to prema. Çréla Prabhupäda explains, “This ecstatic love
is prior to pure love of Kåñëa, because in the next verse Närada
confirms that by the gradual process of hearing from the great
sages he developed love of Godhead (pg 132).”

To further support that one can achieve bhäva by repeatedly

listening to the discourses of pure devotees, Çréla Rüpa Gosvämé
quotes Lord Kapiladeva. Çréla Prabhupäda sums up the essence of
this quote, “...when a realized soul who is engaged in the service
of the Lord is speaking, he has the potency to inject spiritual life
within the audience. One should, therefore, seek the association of
such pure, unalloyed devotees, and by such association and
service a neophyte devotee will certainly develop attachment,
love and devotion for the Supreme Personality of Godhead (pg
133).”3

By Rägänugä-Sädhana
The quote from Padma Puräëa is an example of bhäva attained
through rägänugä-sädhana. In this story, a lady named
Candrakänti saw the Deity of Kåñëa, which aroused her desire to
dance with Kåñëa throughout the night. Her dancing is an
example of rägänugä-sädhana-bhakti because she desired to
develop the sentiments of the rägätmikäs, namely the gopés of
Vraja.
By this rägänugä-sädhana she achieved bhäva, evidenced by
the fact that she remained dancing all night, without wasting a
moment on rest. This reluctance to waste time is a symptom of
bhäva known as avyärtha-kälatvam.

By Mercy
Achieving bhäva solely by mercy is not common. Çréla
Prabhupäda says that one who expects to achieve bhäva by
mercy alone is like one who expects to complete college not by
studying hard, but by getting an honorary degree.

Bhäva

by Practice by Mercy

Words Glances Good wishes

There are three ways of receiving Kåñëa's mercy: (1) väcika

— by a verbal blessing, (2) darçana-däna — blessing by appearing
in person to the devotee, and (3) härda — by a heartfelt,
unspoken blessing. Çréla Prabhupäda translates these as: “simply
by speaking, simply by glancing and simply by good wishes (pg
133).”
3 (SB 3.25.25) The last line of this verse ("çraddhä ratir bhaktir anukramiñyati") proves that
a vaidhi-sädhaka may achieve çraddha (which develops up to äsakti, "attachment."), then
rati (rati is synonymous with bhäva), and finally, bhakti (bhakti is analogous to prema).
Çréla Prabhupäda indicates this, “...and by such association and service a neophyte
devotee [vaidhi-sädhaka] will certainly develop attachment [çraddha-äsakti], love [bhäva]
and devotion [prema] for the Supreme Personality of Godhead (pg 133).”
See BRS 1.3.12, com: Mukunda Däsa; and BRS 1.3.13.
 Väcika — Verbal Blessing
Näradéya Puräëa illustrates a devotee achieving mercy through a
verbal blessing. Kåñëa blesses Närada to achieve bhäva-bhakti
(devotional service full of transcendental bliss): “O best of the
brähmaëas [Närada], I wish that you may develop unalloyed
devotional service to Me, which is full of transcendental bliss and
all auspiciousness (pg 133).”

Darçana-Däna — Blessing by Personal Appearance

Skanda Puräëa illustrates a devotee achieving mercy through the
Lord's personal appearance: “When the inhabitants of the Jäìgala
Province saw the Personality of Godhead, Kåñëa, they were so
stricken with feeling that they could not withdraw their glance
from Him (pg 134).”
The Inhabitants of Jäìgala were not qualified to see the Lord,
but out of His causeless mercy He gave them His darçana. When
they glanced upon Him they became stricken with feeling (bhäva)
and could not look away from the Lord for a moment.

Härda — Heartfelt Blessings

Kåñëa or His devotee may bestow heartfelt blessings. Çuka-
saàhitä illustrates heartfelt blessings from Kåñëa. While still within
the womb of his mother, Çukadeva Gosvämé achieved bhäva.
Since he had not yet come out of the womb to see or hear the
Lord, one can surmise that he attained this perfection by the
Lord's heartfelt blessings.
Chapter 17 finishes with two examples of achieving bhäva by
the heartfelt good wishes of a devotee. The first example is
Prahläda Mahäräja, who received the good wishes of Närada while
within the womb of his mother. The second example is Mågräri the
Hunter, who became an exalted devotee simply by the good
wishes of Närada Muni.

The Southern Division of Bhakti-rasämåta-sindhu (Chapters 20-34

of Nectar of Devotion) gives a more detailed analysis of the
transcendental symptoms of bhäva. Çréla Prabhupäda therefore
states, “This ecstatic love for Kåñëa can be divided into five
divisions, which will be described by Çréla Rüpa Gosvämé later on
(pg 134).”
Chapter Eighteen
Character of One in Ecstatic Love
 BRS 1.3.25 - 61

Chapter Eighteen continues Çréla Rüpa Gosvämé's description of

bhäva-bhakti.

Symptoms of Bhäva
One characteristic of bhäva is citta-masåëya — a soft heart,
sensitive to Kåñëa conscious emotions. Various emotional
reactions like crying, shivering, faltering of the voice, etc.
symptomize such softness of disposition. 4
Any actor or actress can imitate tears, shivering, etc. — it
does not mean they have bhäva-bhakti. Furthermore, sometimes
a devotee who really does have bhäva may purposely conceal
these emotional symptoms and remain undetected. Therefore,
external symptoms are not sufficient evidence to ascertain that a
devotee has achieved bhäva-bhakti.
In Çrémad-Bhägavatam (2.3.24), Çréla Prabhupäda explains,
“Çréla Viçvanätha Cakravarté Öhäkura has very critically
discussed all these bhäva displays in connection with some
unscrupulous neophyte's imitating the above symptoms for cheap
adoration. Not only Viçvanätha Cakravarté but also Çréla Rüpa
Gosvämé treats them very critically. Sometimes all the above
eight symptoms of ecstasy are imitated by mundane devotees...
Therefore real, steady bhäva is definitely displayed in the matter
of cessation of material desires (kñänti), utilization of every
moment in the transcendental loving service of the Lord
(avyärtha-kälatvam), eagerness for glorifying the Lord constantly
(näma-gäne sadä ruci), attraction for living in the land of the Lord
(prétis tad-vasanti sthale), complete detachment from material
happiness (virakti), and pridelessness (mana-çünyatä). One who
has developed all these transcendental qualities is really
possessed of the bhäva stage, as distinguished from the stone
hearted imitator or mundane devotee.”5

4Chapter Twenty-Eight will fully describe these emotional reactions.

5The reader is encouraged to read Çrémad-Bhägavatam 2.3.24 in its entirety.
 Nine Reliable Symptoms
Çréla Rüpa Gosvämé gives a list of nine character traits possessed
by a genuine bhäva-bhakta. A person can neither imitate nor
conceal these nine symptoms, and thus they are excellent
standards for ascertaining the achievement of bhäva.

1. Avyärtha-kälatvam — Utilization of time. Constant engagement

in devotional service, twenty-four hours a day.
2. Kñanti — Perseverance. To remain tolerant and patient, even
amid great disturbance.
3. Virakti — Detachment. Complete indifference to objects of
sense gratification.6
4. Mäna-çünyatä — Pridelessness. One feels humble, even though
he is extremely elevated.
5. Aça-bandha — Hope against hope. Firm faith that Kåñëa will
deliver one to the highest perfection, even though one feels low
and utterly unqualified to achieve it on his own. 7
6. Samutkaëöhä — Intense eagerness for achieving pure loving
service.
7. Näma-gäne sadä ruci — Constant attraction to chanting Hare
Kåñëa.
8. Äsaktis tad-guëäkhyäne — Addiction to glorifying Kåñëa's
qualities.
9. Prétis tad-vasati sthale — Love for living in the Lord's Dhäma.

6There are two types of detachment: vairägya and virakti. Before one achieves the stage of
bhäva, he may be able to manifest vairägya; he can keep himself forcibly separated from the
objects of sense gratification, and thus control his senses. At the stage of bhäva, however,
one manifests a superior type of detachment. This superior detachment is virakti, wherein
one completely looses all taste for the objects of the senses. Thus his senses remain entirely
controlled, even if he is directly in the midst of sense objects.
7 Due to self-realization, one becomes fully aware of how insignificant and helpless one is: It
is impossible for him to achieve anything on his own, not to mention achieving the
highest, most rare thing: kåñëa-prema. Thus the devotee becomes despondent.
However, self-realization also causes one to understand the omnipotence of
the Lord, and the unfathomable affection He has for all living entities. Therefore, although
one is completely unable to achieve anything on his own, he is sure that Kåñëa will help him.
Thus he becomes fully confident of achieving the highest success, in spite of his
disqualifications.
After listing the nine characteristics, Çréla Rüpa Gosvämé
separately defines and illustrates each one with çästric examples.
(See Nectar of Devotion pages 135 –
139).

Ecstatic Symptoms in Neophyte or Non-Devotees

Sometimes non-devotees may seem to exhibit signs of ecstasy.
This is simply an external display of mundane emotion. Genuine
ecstatic symptoms are the private domain of advanced devotees
with strong and exclusive attachment for Kåñëa. They can never
appear in people attached to sense gratification or liberation. “It is
said by Rüpa Gosvämé that the attachment exhibited by pure
devotees for Kåñëa cannot possibly be perfected in the hearts of
fruitive workers or mental speculators (pg 139)."
Even those who arduously execute sädhana-bhakti may not
attain bhäva, so what to speak of a non-devotee? Çréla
Prabhupäda says, "This attachment is very confidentially kept by
Kåñëa and is bestowed only upon pure devotees. Even ordinary
devotees cannot have such pure attachment for Kåñëa. Therefore,
how is it possible for success to be achieved by persons whose
hearts are contaminated by the actions and reactions of fruitive
activities and who are entangled by various types of mental
speculation? (pg 139)"
When neophyte or non-devotees display emotions that
resemble the symptoms of bhäva it is known as raty-äbhäsa: a
mere reflection of bhäva. There are two types of raty-äbhäsa: (1)
prati-bimba — "reflective," and (2) chäyä — "shadow."

Reflective Attachment — Prati-Bimba Raty-Äbhäsa

Someone may execute devotional service with an ulterior motive
for fruitive gain or liberation. In this case, although the motive is
corrupt, the practice is usually quite intense. While performing
devotional activities in the association of advanced devotees such
a person may experience symptoms that resemble ecstasy,
because the genuine ecstasy of advanced devotees are reflecting
upon the mirror of his heart.
 Çréla Prabhupäda explains, “Sometimes it is found that a
person actually attached to material enjoyment or salvation has
the good fortune to associate with pure devotees while they are
engaged in chanting the holy name of the Lord. By the good grace
of the Lord one may also cooperate and join in the chanting. At
that time, simply by the association of such pure devotees, the
moonlike rays from their hearts reflect on him, and by the
influence of the pure devotees he may show some likeness of
attachment... (pg 140)”

Shadow Attachment — Chäyä Raty-Äbhäsa

Sometime a person may execute devotional service out of social
convention or vague curiosity. Compared to reflective attachment,
this devotional service is less intense, but the motive is not nearly
as corrupt. Such people may exhibit a slight resemblance of
ecstatic symptoms, especially when they join kértana, attend big
festivals, visit the holy Dhäma, or get the occasional association of
saintly devotees.
Çréla Prabhupäda explains, “Such shadow attachment or
parä attachment can develop if one associates with a pure
devotee or visits holy places like Våndävana or Mathurä, and if an
ordinary man develops such attachment for Kåñëa and fortunately
performs devotional activities in the association of pure devotees,
he can also rise to the platform of pure devotional service (pg
140).”
The previous type of raty-äbhäsa (prati-bimba) more
intensely reflects bhäva — it is like an image reflected in a mirror.
However, in chäyä raty-äbhäsa the symptoms are not as clearly
reflected — it is more like a shadow cast on the ground, there is
only a vague semblance to the original object. Therefore Çréla
Prabhupäda translates chäyä raty-äbhäsa as "shadow
attachment," and prati-bimba raty-äbhäsa as "reflective
attachment."
Çréla Prabhupäda describes shadow attachment (chäyä) as
parä — transcendental. Even though it is less intense, shadow
attachment (chäyä) is better than reflective attachment (prati-
bimba) because there is less ulterior motive.
 Transforming Raty-Äbhäsa Into Genuine Bhäva
The power of the devotees is the only cause of both semblances
of ecstasy. If one serves these devotees, his imitative attachment
can transform into genuine attachment. Çréla Prabhupäda
explains, “...If such attachment is seen manifested even in some
common man, by the association of a pure devotee it can bring
one to the perfectional stage. But such attachment for Kåñëa
cannot be invoked in a person without his being sufficiently
blessed by the association of pure devotees (pg 140).”
In other words, the only way that one can transform his
imitative emotions into genuine bhäva is by receiving the mercy
of a pure devotee. This mercy is attained by service, and blocked
by offences. If someone offends a devotee, whatever attachment
he has achieved — real or imagined — will wane away to nothing.
Çréla Prabhupäda explains, “As attachment can be invoked
by the association of pure devotees, so attachment can also be
extinguished by offences committed at the lotus feet of pure
devotees. To be more clear, by the association of pure devotees,
attachment for Kåñëa can be aroused, but if one commits an
offence at the lotus feet of a devotee, one's shadow attachment or
parä attachment can be extinguished... If the offence is very
serious, then one's attachment becomes almost nil, and if the
offence is not very serious, one's attachment becomes second
class or third class (pg 141).”
The most offensive mentality is impersonalism. If one even
associates with an impersonalist, his devotional ecstasy will wane
and be extinguished. Çréla Prabhupäda explains, “If someone
becomes attached to the principles of salvation or to merging into
the existence of the brahmajyoti, his ecstasies gradually diminish
into shadow and parä attachment or else transform into the
principles of ahaëgrahopäsanä (pg 141).”8
The person who associates with impersonalists becomes
contaminated by the notion, "I am God." Çréla Prabhupäda says,
“it is his view that by worshipping himself he is worshipping the
supreme whole... Sometimes it is found that a neophyte is taking
part in chanting and dancing very enthusiastically, but within

8The term ahaëgrahopäsanä refers to self-worship

himself he is under the impression that he has become the
supreme whole (pg 141).”
This offensive mentality undermines any hope for
advancement to genuine bhäva-bhakti.

Apparently Causeless Bhäva

If a person who apparently has not undergone serious devotional
practices suddenly manifests symptoms of ecstasy, one should
not automatically assume that he is pretending or exhibiting one
of the varieties of raty-äbhäsa. His ecstasy may be genuine. “...if it
is seen that a person has developed a high standard of devotion
without having undergone even the regulative principles, it is to
be understood that his status of devotional service was achieved
in a former life (pg 141).”

Attitude Towards "Faults" In Devotees

If a person on the platform of bhäva appears to have some fault,
how should we understand this? Çréla Rüpa Gosvämé explains
that although bhäva has arisen, it has not yet completely
destroyed all sinful reactions. One should disregard such "faults,"
understanding that the devotee will soon become completely
perfect by the glorious force of his devotion.
Çréla Prabhupäda says, “The example is given that on the
full moon there are some spots which may appear to be
pockmarks. Still, the illumination spread by the full moon cannot
be checked. Similarly, a little fault in the midst of volumes of
devotional service is not at all to be counted as a fault (pg 142).”