Professional Documents
Culture Documents
Third Wave
Bhava-Bhakti
Chapters 17 & 18
Chapter Seventeen
Ecstatic Love
BRS 1.3.1 - 24
Chapter Seventeen begins Srila Prabhupada's summary study of Bhakti-rasamrta-sindhu's Third
Wave, dealing with bhava-bhakti.
As mentioned in Chapter Two, the purpose of sadhana-bhakti is to awaken bhava. Thus Srila
Prabhupada 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, bhava is the goal (sadhya) of our devotional practice (sadhana). Srila
Prabhupada 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 bhava, or ecstasy (pg 131).”
Sadhana is "executive" because it involves execution of devotional practice. Bhava is
"effective" because it is the effect of practice.
Srila Prabhupada says that both sadhana and bhava are "within the stage of the regulative
principles of devotional service." The phrase regulative principles of devotional service is a
translation of cestarupa, not vaidhi-sadhana. 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) cestarupa — devotional service
executed with one's endeavors, and (2) bhavarupa — devotional service executed with one's
emotions.
"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
cestarupa: (1) "executive" — endeavors that cause bhava, and (2) "effective" — endeavors that
result from bhava.1
1 Endeavors 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 Kåñna. For example, when a friend's love is stimulated, the anubhäva may
be that he endeavors to play with Kåñna.
Definition and Characteristics of Bhava-Bhakti
Srila Rupa Gosvami defines bhava-bhakti as follows (see NOD 131, paragraph 1):
suddha-sattva-visesatma
prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
krd asau bhava ucyate
Primary Characteristic
The primary characteristic of bhava is suddha-sattva-visesatma; it is the stage wherein suddha-
sattva enters the devotee's heart. Suddha-sattva is not the material mode of goodness, but the
Lord's internal potency — whose function is to revive the living entity's dormant love for Krsna.
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, suddha-sattva.
When a person eagerly wants to serve the Lord, the suddha-sattva potency may enter his
heart through the mercy of a pure devotee. When suddha-sattva touches the heart, it energizes
the seed of prema and causes it to sprout (ankura). Consequently, Srila Rupa Gosvami describes
bhava as premankura ("the first sprout of prema").
Bhava is prema, but in a preliminary, budding state. This is also indicated by the term
prema-suryamsu — "a ray of the sun of prema." Bhava 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. Bhava 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
bhava the full light of prema will manifest very quickly.
Secondary Characteristics
The secondary characteristics of bhava are: (1) it softens the heart, and (2) it gives rise to various
tastes.
Nature of Bhava
When bhava 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 qualities of fire to such an extent that they appear to become one. This condition is called
tad-atmaka.
2 The combination of saàvit and hlädiné is called çuddha-sattva. When one is in contact
with çuddha-sattva, one simultaneously feels nourishment (puñti) and satisfaction (tuñti).
The saàvit potency nourishes one by cognition of Kåñna, and the hlädiné potency satisfies
one by devotion for Kåñna.
3 This information comes from Jéva Gosvämé's commentary on BRS 1.3.1.
Srila Prabhupada describes this state as samadhi, “After the outward appearance of these
ecstatic symptoms, they stay within the mind, and continuation of the ecstasy is called samadhi
(pg 131 - 132).”
Bhava is relishable by nature, and it also causes one to taste and realize the sweet
pastimes of the Lord. Srila Prabhupada thus states, “This stage of appreciation becomes the cause
of future exchanges of loving affairs with the Lord (pg 132).”
Achieving Bhava
According to Srila Rupa Gosvami, there are two ways to achieve bhava: (1) by ardent spiritual
practice, and (2) by the special mercy of Krsna 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 Krsna or by the mercy of a pure devotee of Krsna (pg 132).”
Srila Prabhupada 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 Krsna. Therefore, associating with a pure devotee automatically
implies practicing devotional service.
Srila Prabhupada states, “It is essential, therefore, that one constantly associate with pure
devotees who are engaged morning and evening in chanting the Hare Krsna mantra. In this way
one will get the chance to purify his heart and develop this ecstatic pure love for Krsna (pg
133).”
by Practice by Mercy
by Vaidhi by Rägänugä
Bhava achieved by practice has two further subdivisions: (1) bhava attained through vaidhi-
sadhana, and (2) bhava attained through raganuga-sadhana.
By Vaidhi-Sadhana
Narada Muni's life story is an example of someone who achieves bhava by way of vaidhi-
sadhana. Narada's service to the Bhaktivedantas may be considered vaidhi because it was
motivated not by his specific attraction to Krsna, but by obligation to the injunction of sastra.
Serving these great souls, he got the opportunity to regularly hear krsna-katha from their lips,
and by this regulated hearing he achieved the level of bhava.
Again it is apparent that vaidhi-bhakti is not something to be made light of. We find that
vaidhi-bhakti also leads to a type of bhava, and even the most exalted Narada Muni practices it.
The example of Narada Muni confirms that bhava is a precursor to prema. Srila
Prabhupada explains, “This ecstatic love is prior to pure love of Krsna, because in the next verse
Narada 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 bhava by repeatedly listening to the discourses of pure
devotees, Srila Rupa Gosvami quotes Lord Kapiladeva. Srila Prabhupada 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).” 4
By Raganuga-Sadhana
The quote from Padma Purana is an example of bhava attained through raganuga-sadhana. In
this story, a lady named Candrakanti saw the Deity of Krsna, which aroused her desire to dance
with Krsna throughout the night. Her dancing is an example of raganuga-sadhana-bhakti
because she desired to develop the sentiments of the ragatmikas, namely the gopis of Vraja.
By this raganuga-sadhana she achieved bhava, 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 bhava known as avyartha-kalatvam.
By Mercy
Achieving bhava solely by mercy is not common. Srila Prabhupada says that one who expects to
achieve bhava 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
There are three ways of receiving Krsna's mercy: (1) vacika — by a verbal blessing, (2)
darsana-dana — blessing by appearing in person to the devotee, and (3) harda — by a heartfelt,
unspoken blessing. Srila Prabhupada translates these as: “simply by speaking, simply by
glancing and simply by good wishes (pg 133).”
4 (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.
Vacika — Verbal Blessing
Naradiya Purana illustrates a devotee achieving mercy through a verbal blessing. Krsna blesses
Narada to achieve bhava-bhakti (devotional service full of transcendental bliss): “O best of the
brahmanas [Narada], I wish that you may develop unalloyed devotional service to Me, which is
full of transcendental bliss and all auspiciousness (pg 133).”
Symptoms of Bhava
One characteristic of bhava is citta-masrnya — a soft heart, sensitive to Krsna conscious emotions.
Various emotional reactions like crying, shivering, faltering of the voice, etc. symptomize such
softness of disposition.
5
Any actor or actress can imitate tears, shivering, etc. — it does not mean they have bhava-
bhakti. Furthermore, sometimes a devotee who really does have bhava may purposely conceal these
emotional symptoms and remain undetected. Therefore, external symptoms are not sufficient
evidence to ascertain that a devotee has achieved bhava-bhakti.
In Srimad-Bhagavatam (2.3.24), Srila Prabhupada explains, “Srila Visvanatha Cakravarti
Thakura has very critically discussed all these bhava displays in connection with some
unscrupulous neophyte's imitating the above symptoms for cheap adoration. Not only Visvanatha
Cakravarti but also Srila Rupa Gosvami treats them very critically. Sometimes all the above eight
symptoms of ecstasy are imitated by mundane devotees... Therefore real, steady bhava is definitely
displayed in the mater of cessation of material desires (ksanti), utilization of every moment in the
transcendental loving service of the Lord (avyartha-kalatvam), eagerness for glorifying the Lord
constantly (nama-gane sada ruci), attraction for living in the land of the Lord (pritis tad-vasanti
sthale), complete detachment from material happiness (virakti), and pridelessness (mana-sunyata).
One who has developed all these transcendental qualities is really possessed of the bhava stage, as
distinguished from the stone hearted imitator or mundane devotee.” 6
After listing the nine characteristics, Srila Rupa Gosvami separately defines and illustrates each one
with sastric examples. (See Nectar of Devotion pages 135 - 139).
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 Kåñna will help him. Thus
he becomes fully confident of achieving the highest success, in spite of his disqualifications.
when they join kirtana, attend big festivals, visit the holy Dhama, or get the occasional association
of saintly devotees.
Srila Prabhupada explains, “Such shadow attachment or para attachment can develop if one
associates with a pure devotee or visits holy places like Vrndavana or Mathura, and if an ordinary
man develops such attachment for Krsna 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-abhasa (prati-bimba) more intensely reflects bhava — it is like an
image reflected in a mirror. However, in chaya raty-abhasa 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 Srila Prabhupada translates chaya raty-abhasa as "shadow attachment,"
and prati-bimba raty-abhasa as "reflective attachment."
Srila Prabhupada describes shadow attachment (chaya) as para — transcendental. Even
though it is less intense, shadow attachment (chaya) is better than reflective attachment (prati-
bimba) because there is less ulterior motive.
The person who associates with impersonalists becomes contaminated by the notion, "I am
God." Srila Prabhupada 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 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 bhava-bhakti.