Eastern Ocean

Second Wave
Sadhana-Bhakti
Chapters 2 -14 — Vaidhi
Chapters 15 & 16 — Raganuga
 Chapter Two
The First Stages of Devotion
BRS 1.1.44 - 1.2.15

Srila Rupa Gosvami says there are three categories of devotional service: sadhana-
bhakti, bhava-bhakti, and prema-bhakti. He then reveals their relationship to the six
characteristics of pure devotional service discussed in Chapter One:

Çré-kåñëa-karñiëé
Prema Sändränanda-viçeñätmä
Sudurlabha
Bhäva Mokña-laghutäkåt
Çubhadä
Sädhana Kleçaghné

Each category of devotional service displays two distinguishing characteristics.

Sadhana-bhakti is characterized by klesaghni and subhada. Besides these, bhava-bhakti
displays moksa-laghutakrt and sudurlabha. Besides all these, prema-bhakti displays
sandrananda-visesatma and sri-krsnakarsini.
Srila Prabhupada explains, “Generally it is understood that in the category of
devotional service in practice, there are two different qualities, devotional service in
ecstasy has four qualities, and devotional service in pure love of Godhead has six
qualities (pg 19).”

Qualification for Practicing Devotional Service

Having described the characteristics of pure devotional service, Srila Rupa Gosvami now
explains the qualification for practicing it. If one simply has an attraction to executing
devotional service, he is qualified to begin practicing it. Generally, this attraction comes
from devotional service executed in previous
lives.
Attraction for
devotional service

Execution of
devotional service

This reasoning, though, seems to be circular: One requires attraction to begin

devotional service. But one requires devotional service to achieve an attraction.
How, then, does devotional service begin?
Devotional service begins with the causeless mercy of a devotee. By this mercy one may
unknowingly execute devotional service (ajnata-sukrti), and thus develop a slight taste or
attraction to bhakti. This attraction grows as one engages in more devotional service.
Eventually it qualifies one for serious commitment to sadhana-bhakti.
Generally, this occurs over the span of many lifetimes.
Attraction or "taste" is the qualification for making
Causeless Mercy
a commitment to the systematic cultivation of
sadhana-bhakti. However, there is no qualification
required for receiving causeless mercy and
Attraction for
devotional service beginning ajnata-sukrti.

Execution of
devotional service

Spiritual advancement is eternal. The attraction to Krsna gained from previous

advancement in devotional service remains in one's heart. In a future life, it impels one to
seek the association of devotees and take up the practice from where one left off. Thus
we can see devotees coming to the Krsna consciousness movement who begin at different
levels of advancement.

One's qualification for sadhana-bhakti depends on the strength of his taste or attraction to
Krsna. The more pronounced the taste, the greater the qualification. This is why Srila
Rupa Gosvami states, “The person eligible for Krsna consciousness, or devotional
service, can be classified by his particular taste (pg 19).”
Consequently, advancement in Krsna consciousness is not based on our
intellectual abilities, but on our taste for hearing krsna-katha. Srila Prabhupada explains,
“For persons who have a natural taste for understanding books like Bhagavada-Gita and
Srimad-Bhagavatam, devotional service is easier than for those who are simply
accustomed to mental speculation and argumentative processes (pg 19).”

Definition of Sadhana-Bhakti
Srila Prabhupada begins the Second Wave of Bhakti-rasamrta-sindhu by summarizing
Srila Rupa Gosvami's definition of sadhana-bhakti (see page 20). The original text is in
Srila Prabhupada's Caitanya-caritamrta (Madhya 22.105):

krti-sadhya bhavet sadhya-

bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata
krti-sadhya — which is to be executed by the senses; bhavet — should be; sadhya-
bhava — by which love of Godhead is acquired; sa — that; sadhana-abhidha — called
sadhana-bhakti, or devotional service in practice; nitya-siddhasya — which is eternally
perfect; bhavasya — of love of Godhead; prakatyam — the awakening; hrdi — in the
heart; sadhyata — potentiality.

When transcendental devotional service, by which love for Krsna is attained, is

executed by the senses, it is called sadhana-bhakti, or the regulative discharge of
devotional service. Such devotional service eternally exists within the heart of every
living entity. The awakening of this eternal devotion is the potentiality of devotional
service in practice.
In other words, sadhana-bhakti is a practice executed with the senses, which
brings on the manifestation of bhava-bhakti.
Srila Prabhupada's comments on this definition begin at the second paragraph of
page 20 and continue to the first paragraph of page 21.

Relation of Sadhana to Bhava

Srila Prabhupada explains that "practice" (sadhana) means to engage the mind and senses
in a particular type of work. Sadhana-bhakti means to engage our mind and senses in
some work for Krsna. This work brings on the manifestation of bhava-bhakti.
It is not that sadhana-bhakti mechanically generates bhava-bhakti. Bhakti is not
mechanical, nor is it achieved by any mechanical process. Only bhakti causes bhakti.
How does sadhana bring on the manifestation of bhava-bhakti? Adhering to the
practices of sadhana purifies the heart. Gradually, a genuine longing for the Lord's
service appears. When executed with genuine longing, sadhana has the potential to
awaken bhava-bhakti. 1

Devotees who want to make tangible advancement must not allow their sadhana
to be desireless and mechanical. They must execute their daily practices with a yearning
for Krsna's service.

"Practice"
Srila Prabhupada explains that the term "practice" is insufficient to fully describe the
process of sadhana-bhakti. Generally, practice connotes an endeavor to acquire some
skill that one does not possess. Practice of bhakti, however, uncovers something that is
already in the heart. “This practice is not for developing something artificial (pg 20).”
Srila Prabhupada employs his own analogy, “There are certain prescribed
methods for employing our senses and mind in such a way that our dormant

1 Please see Footnote Error! Bookmark not defined. on page Error: Reference source not found for
Viçvanätha Cakravarté Öhäkura's confirmation.
consciousness for loving Krsna will be invoked, as much as a child, with a little practice,
can begin to walk (pg 20).” 2

Srila Prabhupada further clarifies by explaining that the living entity in this world
is insane, since he performs activities that cause his own suffering. He then compares the
3

spiritual master to a psychiatrist, who brings his patient to sanity by prescribing

therapeutic behavior. The spiritual master brings out the disciple's original, sane
consciousness by prescribing the practices of sadhana-bhakti.

The Essence of Sadhana-Bhakti

The essence of sadhana-bhakti is to fix the mind on Krsna. In Srimad-Bhagavatam
Narada Muni says, “My dear king, one has to fix his mind on Krsna by any means (pg
21).” 4

In this Bhagavatam verse, Narada further explains that Sisupala and Kamsa
became liberated by fixing their mind on Krsna, even though they did so out of hatred
and fear. Such is the power of remembering Krsna — If one fixes the mind on Krsna for
any reason, he will be purified.
Since thinking of Krsna is the essence of sadhana-bhakti, helping a disciple do so
is the essential duty of a guru. “It is the duty of the acarya, the spiritual master, to find
the ways and means for his disciple to fix his mind on Krsna. (pg 21)”
Srila Prabhupada points out that Caitanya Mahaprabhu stressed Hare Krsna
kirtana as the best type of sadhana, because it the most effective means to fix the mind
on Krsna.

Two Types of Sadhana-Bhakti

Srila Rupa Gosvami introduces the two types of sadhana-bhakti: (1) vaidhi —regulated
devotional practice, and (2) raganuga — spontaneous devotional practice.
The main distinction between them is their source of inspiration. In raga-bhakti
the inspiration comes from natural attraction to devotional service. In vaidhi-bhakti there
is no such attraction and one must rely upon another source of inspiration: the orders of
the spiritual master and the scriptures.
Srila Prabhupada illustrates this, “In the beginning, by the order of his spiritual
master, one rises early in the morning and offers arati, but then he develops real
attachment. When he gets this attachment, he automatically tries to decorate the Deity
and prepare different kinds of dresses and thinks of different plans to execute his
devotional service nicely (pg 22).”
2 This analogy also illustrates the relationship between sädhana-bhakti and the manifestation of bhäva.
3 He cites Çrémad-Bhägavatam 5.5.4: nünaà pramattaù kurute vikarma... The living entity is
considered insane because he tries for happiness by doing things that cause bondage and suffering.

4 Tasmät kenäpyupäyena, manaù kåñne niveçayet. . . SB 7.1.32. See also: Waves of Devotion, page
Error: Reference source not found.
 This clearly expresses the basic concept of raganuga and differentiates it from
vaidhi. Following Srila Rupa Gosvami's own text, Srila Prabhupada treats the subject
briefly. The Fifteenth and Sixteenth Chapters (BRS 1.2.270 - 309) will systematically
define raganuga-bhakti and reveal many deeper details. 5

VAIDHI-SADHANA-BHAKTI
BRS 1.2.2 - 269

Definition of Vaidhi-Bhakti
Srila Prabhupada translates Srila Rupa Gosvami's definition of vaidhi-sadhana: “When
there is no attachment or no spontaneous loving service to the Lord, or one is engaged in
the service of the Lord simply out of obedience to the order of the spiritual master, or in
pursuance of the scriptures, such obligatory service is called vaidhi-bhakti (pg 22).”
We should not think of vaidhi-bhakti in a belittling way. Vaidhi-bhakti is an
exchange of love between the devotee and the Lord; which impels a person to place
himself under the order of guru and sastra. Thus vaidhi-bhakti is a division of pure
devotional service.

Inspiration to Vaidhi-Bhakti
When the inspiration for sadhana comes from anything other than a natural attraction to
service, it is vaidhi-bhakti.
Srila Rupa Gosvami illustrates this with a quote from Srimad-Bhagavatam
(2.1.5): Sukadeva Gosvami advised Maharaja Pariksit: “My dear King, if you want to be
fearless in meeting your death next week (for actually everyone is afraid at the point of
death), then you must immediately begin the process of hearing and chanting and
remembering God (pg 22).”
This is clearly an example of vaidhi-bhakti because the impetus to perform
devotional service is not a natural attraction to Krsna, but the desire to be fearless of
death. 6

5 Rägänugä is more than just spontaneity. It is service motivated exclusively by love, untouched by any
other considerations — such as a sense of etiquette arising from awareness of God's greatness. One
may spontaneously like to serve Kåñna, but if he remains preoccupied with awareness of His majestic
Lordliness his service is still vaidhi-bhakti — as it is restrained by the formal etiquette necessary in
dealing with the Almighty. Rägänugä-bhakti must be completely free from such restraints. Therefore
it can truly be found only in Våndävana. (See Waves of Devotion, page Error: Reference source not
found.)
6 Çréla Prabhupäda's commentary on fearlessness comprises the next three paragraphs of The Nectar of
Devotion, ending just before the quote from Padma Puräna.
 Essence of Vaidhi-Bhakti
The rules and regulations of Vedic scripture impel the vaidhi-bhakta — but the Vedas
propound countless rules and regulations, many of which appear contradictory. What is
the essential injunction that the vaidhi-bhakta should follow?
Srila Rupa Gosvami quotes the Padma Purana:

smartavyah satatam visnur

vismartavyo na jatucit
sarve vidhi-nisedhah syur
itayor eva kinkarah

“Always remember Krsna and never forget Him. All the rules and prohibitions
mentioned in the sastras are servants of these two principles.”
In this quotation there are two considerations: (1) vidhi — 'rules' or 'orders'; and
(2) nisedha — 'prohibitions,' or 'regulations'. One must follow rules (vidhi) and avoid
prohibited things (nisedha). By following rules one receives benefit. By avoiding
prohibited things one avoids sinful reactions.
The essence of all Vedic rules (vidhi) is to always remember Krsna. The essence
of all Vedic regulations (nisedha) is to never forget Krsna. “When the order is that one
should always remember Krsna, the prohibition is that one should never forget Him.
Within this simple order and prohibition, all regulative principles are found complete (pg
24).”
Following this single vidhi grants one the benefits of following all the vidhis.
Following this single nisedha saves one from the bad reactions of all the nisedhas.
This injunction applies universally. Srila Prabhupada translates, “This regulative
principle is applicable to all varnas and asramas, the castes and occupations of life... The
principle of remembering the Supreme Personality of Godhead constantly and not
forgetting Him at any moment is meant to be followed by everyone without fail (pg 24).”
If one strictly follows every rule and regulation of varna and asrama, yet fails to
"always remember Krsna, never forget Him," his effort is wasted. He will receive neither
benefit nor protection, and will fall from his position.
In confirmation, Srila Rupa Gosvami quotes Srimad-Bhagavatam (11.5.2 - 3):
“The four social orders, namely the brahmanas, the ksatriyas, the vaisyas and the sudras,
have come out of the different parts of the universal form of the Supreme Lord...
Similarly, the sannyasis have come out from the head, the vanaprasthas from the arms,
the grhasthas from the waist and the brahmacaris from the legs... The injunction herein
is that one has to act according to his position, and by such activities one must either
satisfy the Supreme Personality of Godhead or else fall down from one's position (pg 24
- 25).” 7

7 The next four paragraphs in The Nectar of Devotion, ending just before the quote from SB 11.22.49,
are Çréla Prabhupäda's comments on Çrémad-Bhägavatam (11.5.2 - 3).
 One can obtain worldly success and heavenly enjoyment by adhering to the
minute details of varnasrama-dharma. Yet even if a person completely neglects every
one of these rules and regulations, he can achieve all their benedictions simply by,
"always remembering Krsna and never forgetting Him."
Authenticating this, Srila Rupa Gosvami quotes Srimad-Bhagavatam (11.27.49):
If people simply manage to worship or remember the Lord, “Then automatically they
become very happy within this world, as well as in the next (pg 26).”

Utility of Other Vedic Injunctions

"Always remember Krsna..." is the most important Vedic injunction. However, one
should not hastily disregard the other injunctions. They may act as assistant parts of
vaidhi-sadhana, if they are aimed at remembering Krsna. In such cases, these rules and
regulations purify the practitioner, making it easier for him to remember Krsna and thus
eventually achieve prema-bhakti.
Srila Rupa Gosvami confirms this with a quote from Narada-Pancaratra: “Any
activities sanctioned in the revealed scriptures and aiming at the satisfaction of the
Supreme Personality of Godhead are accepted by saintly teachers as the regulative
principles of devotional service. If one regularly executes such service unto the Supreme
Personality of Godhead under the direction of a bona fide spiritual master, then gradually
he rises to the platform of serving in pure love of God (pg 27).”
 Chapter Three
Eligibility of the Candidate
for Accepting Devotional Service
BRS 1.2.14 - 29

The Introduction defines pure devotional service, Chapter One describes its six
characteristics, and Chapter Two describes its practice. This chapter will describe the
basic qualifications for practicing devotional service.

Devotional service is causeless. Consequently there are no prerequisites for taking up the
practice of sadhana-bhakti. In the beginning, one does not even need knowledge and
detachment. Attraction to serving Krsna is the only requirement.
Srila Prabhupada writes, “One may attain a little bit of attraction to Sri Krsna, but
at the same time may remain very much attached to fruitive activities and material sense
enjoyment. Such a person, if he has unflinching attraction to Krsna, becomes an eligible
candidate for discharging devotional service (pg 29).”
Srila Rupa Gosvami substantiates this by quoting Lord Krsna's statement to
Uddhava (SB 11.20.8), “My Dear Uddhava, only by exceptional fortune does someone
become attracted to Me. And even if one is not completely detached from fruitive
activities, or is not completely attached to devotional service, such service is quickly
effective (pg 29).”
In other words, even if one is still attached to material life, he can begin
practicing devotional service if he simply some attraction to it.

Achieving Eligibility
Attraction to Krsna is the only qualification for devotional service, but how does one get
this attraction? Only by the mercy of a pure devotee.
Therefore Srila Prabhupada first of all says, “On account of his association with
mahatmas, or great souls one-hundred percent engaged in the devotional service of the
Lord, one may attain a little bit of attraction for Sri Krsna (pg 29).”
8

Renunciation, a Prerequisite?
People generally think of renunciation (vairagya) as a prerequisite for beginning spiritual
life, but for devotional service, it is not. In fact, it can even be an impediment to bhakti.
If one is too detached from emotional and sensual activities he will not be inclined to
devotional service, because devotional service entails active use of the senses and
emotions.

8 See Waves of Devotion, page 2.

 Three Grades of Eligible Candidates
As previously described, the impetus for vaidhi-bhakti is scriptural injunction. Therefore
one's knowledge of and faith in the scriptures is a major consideration in determining
one's eligibility to advance.
A person's depth of faith and knowledge places him in one of three classes of
candidates: uttama, madhyama, or kanistha.

Uttama-Adhikari
The candidate with the best qualification to practice pure devotional service has very
strong faith and very strong scriptural knowledge.
Srila Prabhupada describes his strong knowledge: “He is very expert in the study
of relevant scriptures, and he is also expert in putting forward arguments in terms of
those scriptures (page 29).”
Srila Prabhupada describes his faith: “He understands perfectly that the ultimate
goal of life is to attain to the transcendental loving service of Krsna, and he knows that
Krsna is the only object of worship and love (page 29).” 9

Succinctly put: “...he attains firm faith in the scriptures by understanding with all
reason and arguments (pages 29 -30).”

Madhyama-Adhikari
The candidate with medium qualification to practice pure devotional service has very
strong faith but is somewhat lacking in scriptural knowledge.
Srila Prabhupada describes, “he is not very expert in arguing on the strength of
revealed scripture, but he has firm faith in the objective (page 30).”

Kanistha-Adhikari
The candidate with the least qualification to perform regulated devotional service has
weak faith and weak scriptural knowledge, and can therefore easily be swayed by
superior arguments.

FAITH KNOWLEDGE Srila Prabhupada

says, “Unlike the second-
Uttama Strong. Strong. class devotee who also
Convinced, and can Can defeat opposing cannot put forward
convince others. opinion. arguments and evidence
Madhyama Strong. Good, but can't from the scripture, but
Convinced. always defeat still has all faith in the
opposing opinion.
Kanistha Weak. Weak, cannot offer
Easily swayed. arguments to
9 opposing opinion
"Faith" means conviction that the goal of life is to please Kåñna, and to abandon all other desires.
objective, the neophyte has no firm faith in the objective. Thus he is called the neophyte
devotee (pg 30).”
"Faith in the objective" means conviction that the goal of life is to please Krsna,
and to abandon all other desires. If one accepts this, even without strong conviction and
knowledge, he is a candidate for uttama-bhakti (pure devotional service).
Stating that the kanistha-adhikari "has no firm faith in the objective" indicates
that he does have some faith, but it is weak. Since he does have some faith that he should
please Krsna and abandon other desires he is eligible to practice uttama-bhakti.

Those Without Faith in the Objective

Bhagavada-Gita describes four types pious people who approach Krsna (exemplified by
Dhruva Maharaja, the Four Kumaras, Gajendra, and the Sages of Naimisaranya). These
are undoubtedly exalted souls — yet they did not posses the minimum eligibility
(kanistha-adhikari) for pure devotional service because they did not understand or accept
that the real objective of life is only to please of Krsna. Instead they approached the Lord
for their own pleasure, and thus disqualified themselves from the practice of uttama-
bhakti, which is free from all selfish motivations.

Piety as Precursor to Faith in Bhakti

Srila Prabhupada gives an extensive commentary on the above reference from
Bhagavada-Gita, beginning at the second paragraph of page 31 and continuing to the top
of page 33. He makes the following points.
Although the four types of pious men are not qualified to practice uttama-bhakti,
they are meritorious; for they have approached Krsna. Srila Prabhupada says, “These
four types of devotees have been described in the Seventh Chapter of Bhagavada-Gita
and they have all been accepted as pious. Without becoming pious, no one can come to
devotional service (pg 31).”
Srila Prabhupada further confirms the importance of piety, “Without pious
activities, if a man is in a distressed condition he becomes an agnostic, a communist, or
something like that. Because he does not firmly believe in God, he thinks he can adjust
his distressed condition by totally disbelieving in Him (pg 31).”
Bhakti is causeless and independent. It cannot be a result of ritualistic pious
deeds. Therefore, the "piety" mentioned above refers to previous devotional activity
(sukrti) which, done knowingly or unknowingly, awakens attraction to God. That is why
Srila Prabhupada specifically equates lack of piety with lack of firm belief in God.

Wisdom, Renunciation, and Pure Devotional Service

To begin practicing devotional service, the only qualification is an attraction for it. But to
practice pure devotional service one must become renounced — freed from all desires
except the desire to please Krsna. Srila Prabhupada comments, “It can be concluded that
a person who is free from the bodily concept of life is an eligible candidate for pure
devotional service (pg 32).”
Thus out of the four persons mentioned in Bhagavada-Gita the wise man is best,
because his inclination to approach the Lord for material, bodily benefit is non-existent.
“A wise man who becomes attached to Krsna does not want any return from Him, either
in the form of relieving distress, or in gaining money. That means from the very
beginning his basic principle of attachment to Krsna, more or less, is love (pg 31).”
Quoting Bhagavada-Gita, Srila Prabhupada confirms that liberation from the
bodily concept is essential for advancing in pure devotional service, “It is confirmed in
Bhagavada-Gita (18.54) that after Brahman realization, when one is freed from material
anxieties and can see every living entity on an equal level, he is eligible to enter into
devotional service (pg 32).”

Liberation Comes Automatically

Liberation from the bodily concept substantially deepens one's realization that the
objective of life is to satisfy Krsna, not one's bodily urges. Consequently, it promotes
one's adhikari — one's qualification for advancement. Liberation may therefore seem a
desirable asset.
However, liberation comes automatically to a devotee, as a by-product of
devotional service. One should not separately endeavor for it.
In fact, Srila Rupa Gosvami makes it very clear that a pure devotee must be free
from desire for liberation (mukti) and sense gratification (bhukti). He compares these
desires to ghosts and witches, “The material desire to enjoy the material world, and the
desire to become liberated from material bondage are considered to be two witches, and
they haunt one like ghosts. As long as these witches remain within the heart, how can one
feel transcendental bliss? As long as these two witches remain in the heart, there is no
possibility of enjoying the transcendental bliss of devotional service.” 10

A haunted person is not free to act as he likes. He is forced to fulfil the desires of
the ghost or witch who possesses him. Similarly, one who is haunted by desires for
bhukti or mukti cannot act on the platform of bhakti. Instead, the ghost of bhukti and the
witch of mukti force him to spend all his energy in pursuit of sense gratification and
liberation.
The desire for mukti (liberation) is verily a more severe impediment to pure
devotional service than the desire for bhukti (sense gratification). In the process of
becoming detached from the names, forms, qualities, and activities of the material world,
one may inadvertently develop aversion to all such variegatedness, including the
transcendental name, form, qualities, and activities of Krsna. Thus the desire for mukti is
most diametrically opposed to pure devotional service.
Srila Rupa Gosvami quoted the Bhagavada-Gita to establish that those who
approach the Lord with ulterior motive lack the minimum qualification (kanistha) for

10 Cc. Madhya 19.176. See page 33 in The Nectar of Devotion.

vaidhi-sadhana-bhakti. The above verse from Caitanya-caritamrta confirms this,
showing that any ulterior motive, whether for bhukti or for mukti, makes one ineligible to
practice pure devotional service.

Conclusion
1.) The only qualification to begin devotional service is the mercy of a devotee, who
enthuses one with attraction to the Supreme Lord.
2.) The qualification to advance in vaidhi-sadhana-bhakti depends upon the maturity of
one's knowledge of and faith in the scriptures.
3.) The qualification for practicing pure devotional service is liberation from the bodily
concept of life; characterized by the realization that one should abandon all desires
(especially the desire for liberation) and endeavor only to please Krsna.

The Devotee's Staunch Rejection of Bhukti and Mukti

In the verses that follow, Srila Rupa Gosvami highlights the devotee's staunch rejection
of desires for bhukti and mukti. By doing this, he hopes to protect the devotee from the
subtle-yet-lethal desire for mukti.
“My dear son of Nanda, I do not want any material happiness in the shape of
many followers, nor immense opulence in wealth, nor do I want cessation from material
existence. I may take birth many times, one after another, but what I pray from You is
that my devotion unto You may always remain unflinching (pg 33).” This verse of
Siksastaka is the first of many excellent examples of a pure devotee's total disinterest in
liberation
A compilation of verses condemning the desire for liberation continue through
Chapter Four. Thus Srila Prabhupada titles the next chapter, "Devotional Service
Surpasses All Liberation."
 Chapter Four
Devotional Service Surpasses All Liberation
BRS 1.2.30 - 59

At the beginning of the next chapter, Srila Prabhupada will clearly describe the theme of
this chapter: “All previous instructions imparted by Srila Rupa Gosvami in his broad
statements can be summarized thus: as long as one is materially inclined or desirous of
merging into the spiritual effulgence, one cannot enter into the realm of pure devotional
service (pg 47).”
Careful analysis of the verses presented here will reveal a variety of reasons why
pure devotional service surpasses liberation, and will thus inspire the devotee to reject all
desires for bhukti and mukti.
Prthu Maharaja's prayer (top, page 37), shows that a devotee does not seek
impersonal liberation because it offers no opportunity to hear the Lord's pastimes chanted
by pure devotees, or to relish the delightful honey of the Lord's lotus feet. Instead of
mukti, Prthu Maharaja prays for "Millions of tongues and ears" so he can constantly
chant and hear the Lord's glories.
In the prayer of Bharata Maharaja (bottom of page 37) we see how an uttama-
bhakta is ready to easily give up all material comforts.
Lord Siva's statement (second paragraph, page 38) reveals the devotee's total
disinterest in heaven or hell. He simply desires the Lord's service.
By analyzing each verse we see countless ways that devotional service far
surpasses liberation, what to speak of ordinary material opulence. One who has bhakti
has no room for any other desires. This further clarifies the super-excellence of uttama-
bhakti, and inspires us to eliminate anarthas that impede the awakening of our pure
devotion.
The "atmarama" verse (bottom page 44), which is the final reference in this
series, clearly establishes the devotee's superiority over the jnani or karmi.
Just as the previous verses establish the devotee's superiority over the jnani or
karmi, the remaining verses establish the superiority of the Vrndavana devotees over all
other devotees of the Lord. Srila Prabhupada says, “Out of the many kinds of devotees of
the Supreme Personality of Godhead, the one who is attracted to the original form of the
Lord, Krsna in Vrndavana, is considered to be the foremost, first-class devotee. Such a
devotee is never attracted by the opulences of Vaikuntha, or even of Dvaraka... (pgs 45 -
46)”
 Chapter Five
The Purity of Devotional Service
BRS 1.2.60 - 71

The execution and perfection of devotional service is not dependent on any material
consideration.
Every other process of self-realization, however, is dependent on external
circumstances. Jnana-yoga requires a peaceful, renounced disposition, and highly
developed intellect. Astanga-yoga demands many rigid prerequisites that only a sannyasi
can even begin to adopt. Karma-kanòa is also dependent on external circumstances — a
yajna cannot be successful unless the time, place, and ingredients are flawless. Only
bhakti-yoga is completely pure, free from any dependence on external prerequisites. That
is why Srila Prabhupada titles the Fifth Chapter, "The Purity of Devotional Service."
Srila Rupa Gosvami mentions several common prerequisites for self-realization;
such as good birth, purity, and proper execution of varnasrama-dharma. He explains
how bhakti is not dependent on them.

Birth
Although generally considered a disqualification from the path of self-realization, low
birth does not impede the execution of devotional service.
Srila Prabhupada quotes Srimad-Bhagavatam (1.2.6) — devotional service has no
material cause, and therefore “it cannot be checked by any material circumstances. It is
open for all, without any distinction, and it is the constitutional occupation of the living
entities (pg 47).”
Srila Prabhupada then relates the interesting history of Srila Bhaktisiddhanta
Sarasvati Thakura's opposition to the caste-gosvamis who claimed a birthright monopoly
on pure devotional service. “There was a great hard struggle for some time, but it has
turned out successfully, and it is now correctly and practically established that devotional
service is not restricted to a particular class of men (pg 47).”
This point is particularly relevant to the International Society for Krsna
Consciousness. Srila Prabhupada writes, “Our Krsna consciousness movement in the
Western world is based on the above-mentioned proposition of Srila Bhaktisiddhanta
Sarasvati Gosvami Prabhupada, our spiritual master. On his authority, we are claiming
members from all sections of the Western countries. The so-called brahmanas claim that
one who is not born into a brahmana family cannot receive the sacred thread and cannot
become a high-grade Vaisnava. But we do not accept such a theory, because it is not
supported by Rupa Gosvami nor by the strength of the various scriptures (pg 48).”
By quoting Padma Purana, Skanda Purana, and Hari-bhakti-vilasa, Srila Rupa
Gosvami confirms that advancement and perfection in devotional service is equally open
to all people, regardless of birth. (See pages 48 - 49)
 Purity
Although a major pre-requisite for other processes of self-realization, purity is not a
factor in determining one's eligibility to perform devotional service. Even if a devotee
falls down from the standard of purity, he need not undergo any separate process of
purification (prayascitta) such as karma or jnana. He can again take up devotional
service immediately and be reinstated. One need not become purified before taking up
devotional service. On the contrary, one becomes purified by taking up devotional
service. (See page 49, first paragraph)
To validate this claim Srila Rupa Gosvami quotes Srimad-Bhagavatam (11.21.2),
which says that the only qualification for beginning devotional service is to follow the
principles given by the acarya, there is no need for any other method of purification.

Varnasrama-Dharma
Continuing the theme of bhakti's non-reliance upon purity, Srila Rupa Gosvami says that
devotional service is not dependent on the proper execution of prescribed duties. It is not
entirely accurate to say that one must first become purified in varnasrama, and then
concentrate on bhakti. Srila Rupa Gosvami cites many sastric evidences to confirm this.
Srimad-Bhagavatam (1.5.17): Narada Muni says, “Even if one does not execute
his specific occupational duty, but immediately takes direct shelter of the lotus feet of
Hari [Krsna], there will be no fault on his part, and in all circumstances his position is
secure (pg 49).” 11

Srimad-Bhagavatam (11.11.32): “My dear Uddhava, any person who takes

shelter of Me in complete surrender and follows My instructions, giving up all
occupational duties, is to be considered the first-class man (pg 50).”
Srimad-Bhagavatam (11.5.41): “My dear King, if someone gives up his
occupational duties as they are prescribed for the different varnas and asramas, but takes
complete shelter, surrendering himself unto the lotus feet of the Lord, such a person is no
more a debtor... Nor has he any need to bother executing the five kinds of yajnas
[sacrifices] for becoming free from sinful contamination. Simply by discharging
devotional service, he is freed from all kinds of obligations (pgs 50 - 51)." 12

Clearly, devotional service is not dependant on varnasrama-dharma. Simply by

engaging in devotional service one will achieve all necessary purification. Thus, Srila
Rupa Gosvami quotes Bhagavada-Gita (18.66): “Give up all your occupations and just
become surrendered unto me. I give you assurance that I shall give you protection from
all sinful reaction (pg 51).”
Srila Prabhupada emphasises the point, “Don't hesitate. Don't consider that
because you are giving up all other engagements there will be some flaw in your life.
Don't think like that. I will give you all protection (pgs 51 - 52).”
11 Çréla Prabhupäda cites the Fifth Canto of Çrémad-Bhägavatam in his commentary on this text.
12 Çréla Prabhupäda's commentary comprises the rest of the paragraph and the next two paragraphs in
The Nectar of Devotion.
 If any doubt remains, Srila Rupa Gosvami quotes Agastya-samhita, and Srimad-
Bhagavatam (11.5.42).

Conclusion
The conclusion is inspirational: bhakti-yoga is totally independent and self-sufficient; no
material impediment should discourage one from the path of surrender.
 Chapter Six
How to Discharge Devotional Service
BRS 1.2.72 - 96

Chapter Six is simply Srila Rupa Gosvami's list of 64 prominent devotional practices,
compiled from Hari-bhakti-vilasa.

64 Items of Sädhana-Bhakti

20 Items of 44 Additional
Primary Importance Items of Service

1 - 10 11 - 20 21 - 59 60 - 64
Activities to Accept Activities to Avoid Items of Sädhana Five Most
(pravåtti) (nivåtti) Effective Items

Chapter Two defined sadhana-bhakti as, "Engaging our senses in some service to
Krsna." Now Srila Rupa Gosvami describes exactly how to engage our senses in Krsna's
service.

Chapter Seven
Evidence Regarding Devotional Principles
BRS 1.2.97 - 117

After listing the 64 main items of sadhana-bhakti, Srila Rupa Gosvami illustrates and
substantiates each with systematic scriptural evidence. This chapter describes the first 18
items. We will comment on a few.

1. Accepting the Shelter of a Bona Fide Spiritual Master (guru-padasraya)

Srila Rupa Gosvami lists the most crucial item first. Following this one principle opens
the doors to all 63 other items of sadhana, because the spiritual master will instruct one
about the execution and significance of them all.
The importance of this item becomes clearer by considering the evidence Srila
Rupa Gosvami quotes to substantiate it:
tasmad gurum prapadyeta
jijnasuh sreya uttamam
savde pare ca nisnatam
brahmany upasamasrayam
Prabuddha speaks this verse (SB 11.3.21) to king Nimi immediately after he described
the futility of earthly and heavenly sense gratification. According to Srila
Bhaktisiddhanta Sarasvati Thakura's commentary on this verse, only a person who has
understood the futility of material sense gratification can approach a bona fide spiritual
master.
Thus the first principle of devotional service is to clearly understand that the
material world is a false shelter, to feel the urgent necessity of spiritual life, and to
therefore seek the genuine shelter of a bona fide spiritual master.

2. Accepting Initiation from the Spiritual Master and Receiving Instructions from
Him (Sri-krsna-diksadi-siksanam)
Srila Rupa Gosvami again quotes Prabuddha, “My dear King, a disciple has to accept the
spiritual master not only as spiritual master, but also as the representative of the Supreme
Personality of Godhead and the Supersoul (pg 60).” 13

In other words, after rejecting material life and taking shelter of a spiritual
master, one must accept him with full faith. Diksa is the spiritual master's formal
acceptance of the disciple's commitment and faith. Without this commitment a disciple
cannot possess the unyielding faith required to properly assimilate the spiritual
instructions of his guru. Srila Prabhupada explains, “One should learn Srimad-
Bhagavatam seriously and with all respect and veneration from the spiritual master (pg
60).”

3. Serving the Spiritual Master with Faith and Confidence (visrambhena guroh seva)
Concerning item #2, Prabuddha instructed, “Hearing and speaking Srimad-Bhagavatam
is the religious process which elevates one to the platform of serving and loving the
Supreme Personality of Godhead (pg 60).”
Execution of item two elevates one to item three. Faithfully hearing from the
spiritual master elevates one to the platform of faithful loving service to him.
Srila Rupa Gosvami supports this with a famous verse in which Krsna states that
the acarya should be accepted as the Lord's very self. Understanding the importance of
service to the Supreme Lord, and knowing the spiritual master to be non-different from
Him, the disciple must serve the guru with strong faith. 14

4. Following in the Footsteps of Saintly Persons (sadhu-vartmanu vartanam)

We must follow not only our own spiritual master, but all bona fide sadhus and acaryas
in the line of disciplic succession. There should be no dissension between the guru's
teachings and the teachings of guru-parampara, since the qualification of the bona-fide
13 Tatra bhägavatän dharmän, sikñed gurv-ätma-daivataù, amäyayänuvåttyä yais, tuñyed ätmätma-do
hariù — SB 11.3.22.
14 Äcäryaà mäà vijänéyän, nävamanyeta karhicit, na martya-buddhyäsüyeta, sarva-deva-mayo
guruù — SB 11.17.27.
guru is that he presents the scriptures strictly according to guru-parampara. If he doesn't,
adherence to him is not devotional service.
Lord Buddha is an example. Even though he is the Personality of Godhead
himself, his followers are not practicing pure devotional service because, for
circumstantial reasons, Buddha did not strictly present the scriptures according to guru-
parampara.
In this regard, Srila Rupa Gosvami quotes a famous text from Brahma-yamala:
sruti-smrti-puranadi
pancaratra-vidhim vina
aikantiki harer-bhaktir
utpatayaiva kalpate

Without faithful adherence to the rules of scripture (found in sruti, smrti, puranadi, and
pancaratra), one's so-called devotional service is simply a disturbance to society. One
must follow the footsteps of devotees who are strictly faithful to parampara.

5. Inquiring About Eternal Religious Principles (sad-dharma-prccha)

The 64 items of sadhana-bhakti offer many practical ways to increase our devotional
service. One way is to simply make note of the questions that arise during our study and
contemplation of sastra, and put these questions before a senior Vaisnava. This in itself
is devotional service. 15

8. Accepting Only What Is Necessary (yavad-arthanu-vartita)

The reference from Naradiya Purana indicates that a devotee should accept only what is
necessary for physical maintenance. Srila Prabhupada has expanded the meaning in terms
of spiritual practices: “It is better if one fixes up a regulative principle according to his
own ability and then follows that vow without fail. That will make him advanced in
spiritual life (pg 63).”

10. Offering Respect to the Banyan Trees (dhatry asvatthadi-gauravam)

The reference quoted from Skanda Purana (pg 63) reveals the scope of this devotional
practice. One must respect not only the Banyan tree (asvattha), but all living entities who
serve the Lord and His devotees. Such living entities include Tulasi, brahmanas, and
cows.
In his commentary on this text of Bhakti-rasamrta-sindhu, Jiva Gosvami notes
that Lord Gopala is pleased when the cows are nicely taken care of. He cites the
Gautamiya Tantra, describing how one should gently scratch the body of the cow, offer
15 In Bhakti-sandarbha Jéva Gosvämé says, "There are two ways to serve the pure devotee: (1) by
associating with, hearing from, and inquiring from, and (2) by rendering physical acts of service.
(tatra mahäbhägavata-sevä dvidhä — prasanga-rüpa, paricaryä-rüpa ca. From Bhakti-sandarbha,
text 238.)
her a handful of green grass, and reverentially circumambulate with one's right side kept
towards her.

11. Giving Up the Company of Nondevotees (sri-krsna-vimukhajana-sanga-tyago)

Srila Rupa Gosvami quotes two references: “...even if one is forced to live within a cage
of iron or in the midst of a blazing fire, he should accept this position rather than live
with nondevotees who are through and through against the supremacy of the Lord (pg
64).” And, “...one should prefer to embrace a snake, a tiger or an alligator rather than
associate with persons who are worshipers of various demigods and who are impelled by
material desire (pg 64).”
Underscoring the importance of this item, Srila Prabhupada adds a third reference
by paraphrasing a prominent Caitanya-caritamrta verse that defines a Vaisnava as one
who gives up the company of non devotees. 16

12-14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading

Many Books (sisyady ananuvanddhitvadi-trayam)
If a person is seriously inclined to become a disciple, the sannyasi should accept him. If
money comes of its own accord, a spiritual master can construct costly temples.
However, one must do these things only for the sake of spreading Krsna consciousness,
not for increasing one's fame and reputation.
Similarly, a qualified person can study the literature of our great acaryas, but his
motive must be to purify his heart, not to deliver lectures intended to impress others.
False prestige is harshly opposed to bhakti. Avoiding it is an integral item of sadhana.

15, 16. Straightforwardness in Ordinary Dealings and Equilibrium in Loss and Gain
(vyavahare 'py akarpanyam, and sokady avasavartita)

Straightforwardness in Ordinary Dealings

The first reference from Padma Purana (pg 66 - 67) is evidence for this item.
Sometimes a devotee must deal with practical matters of dollars and cents —
"ordinary dealings" that tend to bring out one's cheating propensities. Therefore, one
must practice honesty in all one's dealings, always remaining Krsna conscious, pleasant,
straight-forward.

Equilibrium in Loss and Gain

The second reference from Padma Purana (pg 67) is evidence for this item. It enjoins
that anyone who wants to think of Krsna must not allow strong material emotions to
overwhelm his heart.

16 (Cc. Madhya 22.87): asat sanga tyäg, ei vaiñnava äcära.

 Chapter Eight
Offences to be Avoided
BRS 1.2.118 - 120

The nineteenth item of sadhana-bhakti is the sole subject of Chapter Eight. Seva-
namaparadhanam varjanam — "One must carefully avoid the various offenses in
chanting the holy name and in worshipping the Deity"

Srila Rupa Gosvami makes an important point about seva-aparadha (offences to the
Deity) by quoting the Padma Purana: One should not allow himself to become
neglectful in Deity worship, thinking that the holy name will deliver him from his
offences. Chanting the holy name will deliver one from all offences, but if one wilfully
employs the name in this way he offends the name and thus neutralizes its effect. An
offender to the holy name has no chance of deliverance (see pages 71 - 72).
As Srila Prabhupada mentioned in the Introduction, there are two categories of
devotional activities: pravrtti and nivrtti (positive and negative actions). Avoiding
offences is an example of nivrtti — negation of activities that hinder our proper
meditation on Krsna.

Understanding the Offences

As explained in Chapter Two, the essential function of all devotional items is
remembrance of Krsna. Keeping this in mind will help resolve any apparent
contradictions.
For example, Regulation 21 (not to eulogize or praise anyone before the Deity)
and Regulation 30 (not to fail to offer praise in the presence of the spiritual master)
appear to be contradictory. If the spiritual master is present before the Deity, it seems
unavoidable to commit one offence or the other.
However, we can easily resolve such contradictions by keeping the proper
perspective, and seeing these regulations as aids for our respectful remembrance of
Krsna. Out of regard for the Deity we may choose to praise the spiritual master in our
minds, perhaps with discreet gestures of respect; or, we may choose to openly praise him
as the Lord's servant, for the pleasure of the Deities. Neither is an offence, as they both
ensure respectful remembrance of Krsna.
 Chapter Nine
Further Consideration of Devotional Principles
BRS 1.2.121 - 169

This chapter continues describing the 64 items of devotional service.

23. Accepting Flower Garlands (nirmalya-dhrtih)

In Srimad-Bhagavatam (11.6.46), Uddhava says, “My dear Krsna, I have taken things
which You have used and enjoyed, such as garlands of flowers, saintly articles, garments
and ornaments... (pg 74)” The phrase saintly articles should be scented oils. The Sanskrit
word used here is gandha — "scents." The phonetic similarity between saintly articles
and scented oils makes it obvious that the original transcriber did not hear Srila
Prabhupada properly.

30. Arcana (arcanam)

The essential function of sadhana-bhakti is remembrance of Krsna by engaging the mind
and senses in His service. Worship of the Deity is an excellent way to achieve this. This
chapter lists some of the many ways that Deity worship can engage the senses in the
Lord's service:
23. Accepting Flower Garlands
24. Dancing Before the Deity
25. Bowing Down in Honor of the Deity
26. Standing Up to Receive the Lord
27. Following the Deity
28. Going to the Temple...
29. Circumambulating the Temple...
31. Rendering Service to the Lord
37. Partaking of Prasadam
38. Drinking Caranamrta
39. Smelling the Incense and Flowers Offered to the Deity
40. Touching the Deity
41. Seeing the Deity
42. Observing Arati...

31. Rendering Service to the Lord (paricarya)

Arcana (item 30) and Rendering Service to the Lord (item 31) are very similar. Srila
Prabhupada points out the difference: Arcana means worship of the Deities in the temple.
Rendering Service to the Lord means worshipping Krsna “in just the way that a king is
worshipped in his palace (pg 78).”
Srila Prabhupada mentions that rich men can easily perform this item of
devotional service by constructing costly temples or arranging for opulent Deity worship.
 In his commentary on Bhakti-rasamrta-sindhu, Sri Jiva Gosvami says that
paricarya means using the same accessories one uses to serve a king. For example, when
the Deity goes on procession one may hold an umbrella, carry His palanquin, fan Him
with a camara whisk, etc.

33. Sankirtana (sankirtanam)

According to Srila Rupa Gosvami, sankirtana refers not only to congregational chanting
of the holy name, but also to loudly chanting the glories of the Lord's pastimes, qualities,
etc.
The first evidence (Visnu Dharma) refers to nama-sankirtana. The next evidence
(Srimad-Bhagavatam 7.9.18) refers to lila-sankirtana. The last evidence (Srimad-
Bhagavatam 1.5.22) refers to guna-sankirtana.

35. Submission (vijnapti) 17

"Submission" is a personal prayer that expresses one's own sentiments to Krsna. This is
different from the next item (36), in which one recites notable prayers from sastra.
One can express himself to the Lord in three ways:
1. Samprarthanatmika — expressing ones heart-felt desire for spontaneous
devotional service. (The first reference from Padma Purana describes this).
2. Dainyavodhika — expressing ones insignificance before the Deity. (The second
reference from Padma Purana describes this).
3. Lalasamayi — expressing ones desire for a specific spiritual perfection. This is an
advanced practice that involves some realization of one's eternal relationship with
the Lord.

Samprarthanatmika is a prayer for the awakening of bhava. Lalasamayi, however, occurs

at a more advanced stage, “When one realizes something of his constitutional
relationship with the Supreme Personality of Godhead (pg 81).” It is a prayer to be
reinstated in one's specific eternal service to Krsna (svarupa-siddhi).
Narada Muni's prayer is the first example of lalasamayi. Overwhelmed with the
mood of dasya, Narada desires to render the specific service of fanning the Lord while
He rests with Laksmi. Unlike samprarthanatmika, the expression of this desire results
from direct realization of his eternal mood of devotion.
Developing an intense hankering for Krsna consciousness is the essence of Lord
Caitanya's teachings. Ramananda Roy instructed Lord Caitanya: tatra laulyam api
mulyam ekalam, Krsna consciousness “can be obtained only by paying one price — that
is, intense greed to obtain it.” Srila Prabhupada comments extensively on the importance
18

17 Vijïapti — literally, the word means "an entreaty," or as Çréla Prabhupäda puts it, a "submission."
18 (Cc. Madhya 8.70)This is the same verse from which Çréla Prabhupäda extracted the phrase "Kåñna
consciousness." kåñna-bhakti-rasa-bhävitä — being absorbed in the mellows of executing devotional
service to Kåñna.
of developing laulyam, or “excessive eagerness for meeting and serving the Lord in a
particular way (pg 83).”
“In other words, one should learn how to cry for the Lord. One should learn this
small technique, and he should be very eager and actually cry to become engaged in
some particular type of service. This is called laulyam, and such tears are the price for
the highest perfection (pg 83).”
 Chapter Ten
Techniques of Hearing and Remembering
BRS 1.2.170 - 182

This chapter describes four devotional principles: hearing, expecting the Lord's mercy,
remembering, and meditation. Srila Rupa Gosvami extensively discusses hearing and
meditation.

43. Hearing (sravanam)

There are basically three ways to perform hearing: (1) nama-sravana — hearing the
name, (2) carita-sravana — hearing about the pastimes, and (3) gunadi-sravana —
hearing about the qualities, etc. of Krsna.
The first reference (Garuda Purana) deals with hearing the Lord's name. The
second reference (Fourth Canto) deals with hearing the Lord's pastimes. The last
reference (Twelfth Canto) deals with hearing “His glorification and transcendental
qualities.” (See pages 89 - 90)

44. Expecting the Lord's Mercy (tat-krpeksanam)

Much of our life in this world is spent suffering the results of sinful reaction. Devotional
service is so practical that it can transform this into an opportunity for sadhana-bhakti. It
requires only the right attitude.
Srila Rupa Gosvami quotes Srimad-Bhagavatam (10.14.8) to show that there are
two ways to practice Krsna consciousness in adverse situations: (1) accepting the
reactions as the Lord's mercy, and (2) repeatedly offering obeisances within ones mind.
“My dear Lord, any person who is constantly awaiting Your causeless mercy to be
bestowed upon him, and who goes on suffering the resultant actions of his past misdeeds,
offering You respectful obeisances from the core of his heart, is certainly eligible to
become liberated, for it has become his rightful claim (pg 91).”

45 & 46. Remembrance and Meditation (smrtih and dhyanam)

These two items are similar. Remembrance means to think of Krsna in a general way.
Meditation involves deeper contemplation, which Srila Rupa Gosvami has divided into
four types: (1) rupa-dhyanam — meditation on Krsna's form, (2) guna-dhyanam —
meditation on Krsna's qualities, (3) krida-dhyanam — meditation on Krsna's activities,
and (4) seva-dhyanam — meditation on devotional service to Krsna.
 Chapter Eleven
Aspects of Transcendental Service
BRS 1.2.183 - 203

This chapter describes the last and most advanced of the nine main processes of
devotional service: dasyam, sakhyam, and atma-nivedanam.

47. Servitorship (dasyam)

There are two aspects of servitorship: (1) karmarpanam — offering ones' activities to the
Lord, and (2) kainkaryam — serving in the mood of a personal attendant.
The Skanda Purana elaborately describes the first aspect (pg 95). The Naradiya
Purana briefly alludes to the second aspect (pg 96).

Servitorship Karmarpanam

karmärpaëaà kaiìkaryam

offering fruits offering 9 main

of varëäçrama devotional activities
(karma) (bhakti)

Offering one's activities to the Lord (karmarpanam) has two subdivisions: (1) offering
the fruits of ones prescribed duties in varnasrama, and (2) offering direct service within
the nine main processes of devotional service.
Some teachers accept both subdivisions as bona fide forms of servitorship in
sadhana-bhakti; our acaryas, however, do not. Pure devotional service must be free
from work born of fruitive desire. Therefore, our acaryas do not accept offering the
fruits of one's prescribed duties as a bona fide item of sadhana-bhakti.
Srila Bhaktisiddhanta Sarasvati Thakura's commentary to Brahma-samhita text
61 supports this. He says that offering one's activities in varnasrama is known as gauna-
dharma — subsidiary devotional activity. Such activities are not directly bhakti, although
they may be indirectly conducive to devotional service.
Lord Krsna confirms the same point in Srimad-Bhagavatam (11.25.23). As
explained in the BBT commentary on this verse, “Ordinary work performed as an
offering to God, without desire for the result, is understood to be in the mode of
Goodness, whereas activities of devotional service — such as chanting and hearing the
glories of the Lord — are transcendental forms of work beyond the modes of nature.”
Srila Prabhupada says, “In the opinion of the karmis (fruitive workers), offering
the results of karma is called servitorship. But according to Vaisnava acaryas like Srila
Rupa Gosvami, servitorship means constant engagement in some kind of service to the
Lord (pg 95).”
 Srila Prabhupada reconciles the two opinions, “Those who are engaged in fruitive
activities, or prescribed duties according to the four orders of social and spiritual life, are
not actually pure devotees. But still, because they are offering the result to the Lord, they
are accepted as devotees. When one has no such desire, but acts spontaneously out of
love of God, such a person must be accepted as a pure devotee (pg 94).”

Kainkaryam
In the first type of servitorship, karmarpanam, one performs direct devotional service. In
the second type of servitorship, kainkaryam, one performs direct devotional service in the
mood of the Lord's personal attendant. The distinction lies in the attitude of the
performer, not in the activities themselves.
Even if one engages in the nine processes of direct devotional service, his activity
is karmarpanam unless he serves with very deep concentration, in the mood of a personal
attendant of the Lord.
Quoting the famous verse from Naradiya Purana, Srila Rupa Gosvami describes
this mood of tireless endeavor to serve Krsna with body, mind and words (see page 96):
iha yasya harer dasye
karmana manasa gira
nikhilasvapy avasthasu
jivan-mukta sa ucyate

“A person acting in the service of Krsna with body, mind, intelligence and words is a
liberated person even within the material world, although he may be engaged in many so-
called material activities.” (Cc. Madhya 11.89) This illustrates how a devotee in
kainkaryam constantly engages everything — mind, body and words — in the Lord's
personal service.

48. Devotional Service in Friendship (sakhyam)

There are two types of friendship: (1) visvasa — a superior well-wisher, (2) mitra — a
friendly relationship with a peer.

Visvasa
Visvasa means to have strong faith or confidence in the Lord as one's benefactor. Srila
Prabhupada summarizes, “The devotee who has confidence in devotional service to the
Lord systematically follows all the rules and regulations, with the faith that he will
achieve the platform of transcendental life (pg 96).”
Draupadi is a devotee who sees the Lord as a friend in the sense of visvasa — her
well-wisher and protector.
In Nectar of Devotion, Srila Prabhupada adds a twist to this aspect of
transcendental service. Ordinarily, the devotee sees the Lord as the well-wisher, but by
preaching Krsna consciousness the devotee becomes the well-wisher of the Lord.
 Since visvasa refers to faith in the Lord, Srila Rupa Gosvami will discuss the
topic of faith. He explains that it has two stages: (1) sraddha — preliminary faith, and (2)
visvasa — mature faith. First there is sraddha, the simple faith necessary for beginning to
engage in devotional service, which in time matures into visvasa, very strong faith.
Srila Prabhupada describes this, “a neophyte devotee who has simply developed a
slight love of Godhead is certainly a prospective candidate for devotional service. When
he becomes firmly fixed in such devotional service, that assured status becomes a
confidential part of his devotional service (pg 97).”

Mitra
The second type of friendship (mitra) occurs at an advanced stage, when a devotee
begins to serve the Deity in a mood of fraternity or equality.
Srila Prabhupada mentions, “Sometimes it is found that a pure devotee lies down
in the temple of the Lord in order to serve Him as a confidential friend. Such friendly
behavior of a devotee may be accepted as raganuga, or spontaneous. Although,
according to regulative principles, no one can lie down in the temple of the Supreme
Personality of Godhead, this spontaneous love of Godhead may be grouped under
devotional service in friendship (page 97).” This is an example of mitra friendship.

49. Surrendering Everything to the Lord (atma-nivedanam)

Srila Prabhupada comments, “According to different authorities, self is differently
defined. Self is sometimes considered to refer to the spirit self, or soul, and self is
sometimes considered to refer to the mind or to the body (pages 97 - 98).” Depending on
the definition, the term atma-nivedanam takes on three meanings: (1) If atma refers to
the body, then atma-nivedanam means full bodily surrender. (2) If atma -[refers to the
mind, then atma-nivedanam means full mental surrender. (3) If atma refers to the spirit-
self, then atma-nivedanam means full surrender of self-identity.
The prayer of Yamunacarya is an example of atma being defined as the soul, or
possessor of the body. In this case, atma-nivedanam means surrender of the egoistic
attachment to the body. Such a surrendered devotee becomes unconcerned even about the
bodily form of life he may be in. “My dear Lord, I may be living within some body as a
human being or a demigod, but whatever mode of life, I do not mind, because these
bodies are simply by-products of the three modes of material nature, and I, who am in
possession of these bodies, am surrendering myself unto You (pg 98).”
The reference from Hari-bhakti-viveka illustrates the principle of surrendering
one's body to the Lord.

50. Offering a Favorite Article (nija-priyopaharanam)

This simple means of performing devotional service has two aspects: (1) to offer the
Lord ones own favorite articles, (2) to offer the Lord His own favorite articles, like
peacock feathers, etc.
51. Performing all Endeavors for Krsna (tad-arthe 'khila-cestitam)
Everyone can easily perform this aspect of sadhana-bhakti, even those who are entangled
in worldly responsibilities. Srila Prabhupada explains the modern application of this
item: “A devotee who has a great establishment or factory may offer the fruits of such a
material possession for the service of the Lord (pg 99).”

52. Being a Surrendered Soul (saranapattih)

There is a subtle distinction between atma-nivedanam ("surrendering everything to the
Lord") and saranapattih ("being a surrendered soul"). Saranapattih means to consider
oneself completely subservient to and protected by the Lord. Atma-nivedanam also
means self-dedication, but such dedication may by with or without such feelings of
subservience and dependence. Bali Maharaja is an example of atma-nivedanam without a
feeling of subservient dependence on the Lord.

53. Serving Trees Such as the Tulasi (tadiyanam sevanam tulasyah)

The reference quoted to substantiate this item broadens the opportunities for serving
Tulasi. Simply by seeing, simply by praying to, simply by bowing before, simply by
hearing about, or simply by serving the tree, there is always auspiciousness.
 Chapter Twelve
Further Aspects of Transcendental Service
BRS 1.2.207 - 237

This chapter describes the final eleven items of sadhana-bhakti.

57. Serving the Lord According to One's Position (yatha-vaisnava-mahotsavo)

One should perform Vaisnava festivals as lavishly as one's financial position will allow.

58. Performing Devotional Service in Karttika (urja-vrata)

As indicated in the Padma Purana, This practice is extremely powerful, especially when
done in Vrndavana. In his commentary, Jiva Gosvami says if one performs karttika-vrata
in Vrndavana, even without devotion, the Lord will very easily offer His personal
service.

59. Observing Festivals Celebrating the Lord's Activities (sri janma-dina-yatra)

On the surface this may seem almost identical to item 57 (lavishly observing Vaisnava
festivals). This item, however, specifically refers to Janmastami, as can be understood
from three sources: (1) its Sanskrit heading: sri janma-dina-yatra; (2) the title Srila
Prabhupada gave it in the Sixth Chapter: "During Janmastami one should observe a
special festival;" and (3) the evidence given from Bhavisya Purana, “My Lord Janardana
[Krsna], please let us know the date when Your mother Devaki gave birth to You. If You
kindly inform us about this, then we shall observe a great celebration of this date. O
killer of Kesi, we are souls one hundred percent surrendered unto Your lotus feet, and we
wish only to please You with our ceremonies (pg 104).”

Final Five Items

The next chapter will separately describe the final five items. Srila Rupa Gosvami has
already listed them as items of sadhana-bhakti, but here mentions them a second time to
emphasize their superlative effectiveness in evoking devotion.
Previous listings for these items are:
1) Item 60: Serving the Deity with great devotion, and item 30: Arcana.
2) Item 61: Recitation of Srimad-Bhagavatam among devotees, and item 54: Hearing
the revealed scriptures.
3) Item 62: Associating with advanced devotees, and item 56: Rendering service to
devotees.
4) Item 63: Chanting the holy name of the Lord, and item 33: Sankirtana.
5) Item 64: Living in Mathura, and item 55: Residing in Mathura.
 Some Other Apparent Repetitions

Mathura-Vrndavana
The following items appear to be duplications: Item 7 ("residing in a sacred place of
pilgrimage like Dvaraka or Vrndavana"), Item 48 ("going to the temple of Visnu or to
places of pilgrimage"), item 55 ("one should live in a sacred place like Mathura,
Vrndavana or Dvaraka"), and item 64 ("one should live in the jurisdiction of Mathura").
The repeated mention of Mathura-Vrndavana emphasizes its primary importance
in sadhana-bhakti. The four items are distinguishable:
Item 7 refers to visiting specific holy places, which include Dvaraka, Jagannatha
Puri, the Ganga, etc.
Item 48 refers to briefly visiting any holy place or temple of Visnu.
Item 55 refers exclusively to Mathura-Vrndavana, and specifically mentions the
effects of living there and serving the place in various ways.
Item 64 is indistinguishable from item 55. The Sanskrit titles for both are in the
seventh case singular, which indicates that their meaning is identical.

Worshipping Sacred Trees, etc.

Item 10 ("worshiping sacred trees like the banyan tree"), and item 53 ("one should pour
water on the tulasi tree") can be distinguished from each other as follows:
Item 10 refers to the respectful disposition one should have towards these entities.
Item 53 refers to physical acts of service one should do for them.

Singing and Chanting

Item 32 ("one must sing"), item 33 ("one must perform sankirtana"), item 34 ("one must
chant"), and item 63 ("chanting the Hare Krsna mantra") can be distinguished from each
other as follows:
Item 32 (gitam) refers to singing songs written in glorification of the Lord. Item
33 (sankirtanam) refers to congregational chanting of the Lord's names, pastimes, and
qualities. Item 34 (japa) refers to quiet recitation of mantra. Item 63 refers exclusively to
the paramount importance of congregationally chanting the Lord's holy name. 19

Others
Item 30 (arcana, serving the Deity) and item 31 (rendering service to the Deity) have
been distinguished in Chapter Nine (See page 23 of this book).

19 Item 63 (çré-näma-sankértanam) is identical to the first subdivision of item 33 (näma-

sankértanam).
 Item 35 (offering prayers) and item 36 (reciting notable prayers) have been
distinguished in Chapter Nine (See page 24 of this book).
Item 45 (remembrance) and item 46 (meditation) have been distinguished in
Chapter Ten (See page 26 of this book)
Item 49 (surrendering everything) and item 52 (becoming a surrendered soul)
have been distinguished in Chapter Eleven (See page 30 of this book).
Item 57 (lavishly observing Vaisnava festivals) and item 59 (observing festivals
celebrating the Lord's activities) have been distinguished in Chapter Twelve (See page 31
of this book).
 Chapter Thirteen
Five Potent Forms of Devotional Service
BRS 1.2.238 - 247

1. Residing in Mathura (mathura-manòale sthitih)

2. Worshipping the Deity (sri-murter-anghri-sevane pritah)
3. Hearing Srimad-Bhagavatam (sri bhagavatarthasvado)
4. Chanting the Hare Krsna Mantra (sri-nama-sankirtanam)
5. Serving a Devotee (sajatiyasaya-snigdha sri-bhagavad-bhakta-sango)

Srila Prabhupada says these practices “are so potent that a small attachment for any of
these five items can arouse devotional ecstasy even in a neophyte (pg 109).”
"Devotional ecstasy" refers to bhava-bhakti. "Neophyte," in this context, refers to
one with weak attachment. Thus even a neophyte devotee with weak attachment to Krsna
can quickly achieve bhava-bhakti by practicing any one of these five most potent items.

Spiritual Program for Rapid Advancement

Srila Prabhupada used these five most potent items as pillars on which he built the basic
spiritual program of ISKCON: chanting Hare Krsna, daily Srimad-Bhagavatam class,
lavish deity worship, guru-puja (serving a devotee), and the establishment of extensive
facilities in Mayapura and Vrndavana.
Any one of these items can quickly arouse bhava-bhakti even in a neophyte.
However, these powerful items will not bestow their effects as long as one commits
offences.
Thus a devotee who wants to make rapid advancement should focus on these five
potent items, and very diligently avoid offences, especially offences to Vaisnavas.

EXAMPLES HOW EACH ITEM EVOKES BHAVA

Worshipping the Deity

Srila Rupa Gosvami composes a beautiful metaphor to illustrate the special efficacy of
Deity worship, “My dear friend, if you still have any desire to enjoy the company of your
friends within the material world, then don't look upon the form of Krsna, who is
standing on the bank of Kesi-Ghata. He is known as Govinda, and His eyes are very
enchanting. He is playing upon His flute, and on His head there is a peacock feather. And
His whole body is illuminated by the moonlight in the sky (pg 109).”
 This type of poetic metaphor condemns what it seems to praise, and praises what
it seems to condemn. Thus it instructs one to see the beautiful Deity of Govinda in
Vrndavana and thereby become completely indifferent to the attractions of the material
world.
Complete indifference is one of the nine symptoms of bhava-bhakti (namely,
virakti). Srila Rupa Gosvami thus shows that seeing the Deity, especially the Govinda
20

form, can quickly evoke devotional ecstasy (bhava) even in a neophyte.

Hearing Srimad-Bhagavatam
Srila Rupa Gosvami composes a similar metaphor (pg 109) calling a friend "foolish" for
having heard the Tenth Canto of Srimad-Bhagavatam and thereby becoming completely
indifferent to the "wonderful" activities of dharma, artha, kama, and moksa. He thus 21

poetically instructs us to hear Srimad-Bhagavatam, which is so glorious that even the

four goals of human life are insignificant in comparison.
Denunciation of even liberation is a characteristic of bhava-bhakti (namely,
moksa-laghutakrt). Srila Rupa Gosvami thus shows that hearing Srimad-Bhagavatam,
22

especially the Tenth Canto, can quickly evoke devotional ecstasy (bhava) even in a
neophyte.

Serving a Devotee
Srila Rupa Gosvami describes the rich devotional sentiments of a devotee in whose heart
the Lord has appeared, “It is very astonishing that since I have seen this Personality of
Godhead, who is washed by the tears of my eyes, there is shivering of my body, and he
has made me a failure in executing my duties. Since seeing Him, I cannot remain silently
at home. I wish to go out to Him always (pg 110).”
This text seems to exemplify how one can achieve bhava by seeing the form of the Lord.
However, the actual purport is that association with devotees (who are enriched with the
devotional symptoms mentioned above) has tremendous potency to inspire one's Krsna
consciousness. Thus the verse illustrates the efficacy of serving a devotee. 23

Srila Prabhupada comments, “The purport of this statement is that as soon as one
is fortunate to contact a pure devotee, one must be anxious immediately to hear about
Krsna, to learn about Krsna, or, in other words, to become fully Krsna conscious (pg
110).”

20 Chapter Eighteen will describe the nine symptoms of bhäva (See page Error: Reference source not
found of this book).
21 In this verse, Çréla Rüpa Gosvämé refers to dharma, artha, and käma as "glorious" (subhadän); and
mokña as "delightful" (sukhamaya). This shows how Çrémad-Bhägavatam is so powerful that it can
make one indifferent to even the most wonderful and delightful activities in the world.
22 See page Error: Reference source not found of this book.
23 BRS 1.2.241
 One who associates with advanced devotees will quickly become enriched with
symptoms of devotional ecstasy (bhava) such as samutkantha — intense eagerness, and
avyartha-kalatvam — executing service without a moment wasted (“Since seeing Him, I
cannot remain silently at home. I wish to go out to Him always”).
If simply seeing a devotee can bestow such realizations, certainly one will rapidly
achieve genuine ecstatic devotion by actually serving a devotee.

Chanting the Hare Krsna Mantra

“It is said that the saints have been able to hear the vibrating strings of the vina in the
hands of Narada, who is always singing the glories of Lord Krsna. Now this same sound
vibration has entered my ears, and I am always feeling the presence of the Supreme
Personality. Gradually I am becoming bereft of all attachment for material enjoyment
(pgs 110 - 111).”
The sound being heard in this verse is Narada's "singing the glories of Lord
Krsna" accompanied by "the vibrating strings of the vina." Hearing Narada's kirtana
causes one to become "bereft of all attachment for material enjoyment."
This complete detachment is a symptom of bhava (namely, virakti). Srila Rupa
Gosvami thus shows that kirtana can immediately evoke devotional ecstasy (bhava),
even in a neophyte.

Residing in Mathura
Srila Rupa Gosvami describes the beauty of Sri Vrndavana Dhama, decorated with the
Yamuna, kadamba trees, chirping birds, and the beautiful form of Syamasundara. Simply
remembering this beauty evokes bhava. “I remember the Lord standing on the banks of
the Yamuna River, so beautiful amid the kadamba trees, where many birds are chirping
in the gardens. And these impressions are always giving me transcendental realizations of
beauty and bliss (pg 111).”
According to Jiva Gosvami, "transcendental realizations of beauty and bliss"
(manasi kamapi bhavam kanana-sristanoti) indicates mental realization of one's eternal
serving mood, svarupa-siddhi — which occurs during the stage of bhava-bhakti. Srila
Rupa Gosvami thus shows that simply remembering Vrndavana can quickly evoke
devotional ecstasy (bhava), even in a neophyte.
If simply remembering Vrndavana can cause such powerful realizations, certainly
one's transcendental feelings will immediately be aroused by actually being there. Srila
Prabhupada says, “Such transcendental feelings are aroused immediately and without fail
after one arrives in Mathura or Vrndavana (pg 111).”
 The Results
Srila Rupa Gosvami explains that the results of these items are not over-estimations.
They are true in certain cases, and are intended to describe the item's potential for
evoking bhava-bhakti when executed offencelessly.
Sometimes these 64 activities are said to reward one with various worldly
benedictions, but Srila Rupa Gosvami explains that this is simply a way of attracting
mundane people to devotional service. The actual result of these 64 activities is bhava-
bhakti.

RELATION OF OTHER PRACTICES TO SADHANA

Some practices (varnasrama-dharma, cultivation of jnana and renunciation, etc.) were
not mentioned in the list of 64 items; are they not items of devotional service? If not,
what is their relationship to sadhana-bhakti?

Varnasrama & Sadhana-Bhakti

Srila Rupa Gosvami first analyzes varnasrama-dharma and concludes that it is not an
item of bhakti. However, a devotee who is not yet fully attracted to unalloyed
glorification of Krsna may utilize varnasrama-dharma to regulate and purify his
distracting material desires.
For example, marriage is certainly not one of the 64 items of devotional service.
A devotee, however, may enter grhasta-asrama if necessary to avoid sinful life and stay
on the progressive path. If such varnasrama activities are aimed at purification for the
Lord's pleasure they can be considered a subsidiary item of devotional service. Without
being aimed at eventual purification and unalloyed surrender, no aspect of varnasrama
can be considered an item of devotional service.
24

24 See page 27 of this book.

 Chapter Fourteen
Devotional Qualifications
BRS 1.2.248 - 269

At the end of Chapter Thirteen, Srila Rupa Gosvami began to analyze the relation between various
spiritual practices and pure devotional service. This continues in Chapter Fourteen, beginning with
an analysis of jnana and vairagya.

Jnana & Vairagya

Jnana (cultivation of knowledge) and vairagya (cultivation of detachment) may preliminarily help
a new devotee to focus on Krsna by freeing him from distracting attraction to sense objects.
However, in practicing jnana and vairagya one's mind is not directly fixed on Krsna — it is
absorbed in philosophical discrimination between matter and spirit. Fixing the mind on Krsna is the
most essential part of sadhana. Since jnana and vairagya fail to do so, they are not items of
sadhana-bhakti.
Further, they may be detrimental to the cultivation of devotion. Srila Rupa Gosvami warns
that jnana and vairagya can make the heart harder and harder. A materially attached person has
many emotions that impel him towards sense gratification. Vairagya involves making the heart
callous and indifferent to these emotions so that one will not be moved by them.
Bhakti, though, means to please the Lord by one's love for Him. To express such love
requires a soft heart, easily moved by the Lord's name, form, qualities, and activities. Jnana and
vairagya are not favorable to devotional service because they result in a hard, Stoic heart.
Srila Rupa Gosvami quotes Srimad-Bhagavatam (11.20.31) in support of this. (See page
113)
Although the processes of jnana and vairagya are unfavorable to devotional service, the
qualities of knowledge (jnana) and detachment (vairagya) are necessary for devotional
advancement. Without knowledge and detachment, one will be attached to the material body and
tend to act for the body, not for Krsna's pleasure.
Detachment can harden the heart and make it useless for devotional service, yet detachment
is necessary for achieving the desirelessness required for pure devotional service. Is it possible to
acquire detachment without hardening the heart?

Yukta-Vairagya
In answer, Srila Rupa Gosvami quotes the Eleventh Canto (11.20.32 - 33) to show that detachment
and knowledge automatically come from bhakti. He then imparts his famous yukta-vairagya verse:

anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam-vairagyam ucyate

“When one is not attached to anything but at the same time accepts everything in relation to Krsna,
one is rightly situated above possessiveness.” (Cc. Madhya 16.238p.) 25

25 BRS 1.2.255
 Yukta-vairagya means to accept only those things that can be used in Krsna's service, and to
reject everything else. It is a balanced process of detachment, by which a devotee acquires the
qualities of knowledge and detachment without undergoing the heart-hardening processes jnana
and vairagya.
On this path, the emotions are still engaged; thus they do not atrophy. But the emotions and
activities of yukta-vairagya exclusively center on Krsna, and therefore effectively extricate one
from the mundane sphere and attach one to the Lord.

Phalgu-Vairagya
Srila Rupa Gosvami then explains that rejecting something which could be used in Krsna's service
is phalgu-vairagya — false renunciation. This is the type of renunciation that hinders the
development of bhakti.

Wealth and Followers

Performing devotional service through one's wealth or followers is not an item of sadhana-bhakti.
A wealthy person may give a large donation to build a huge temple — this is certainly
devotional service. However, he should not think that the subsequent activities performed therein
(worshipping the Deity, offering prasadam, etc.) are his devotional service. If he becomes carried
away by this misconception, his impetus for devotional service will slacken.
Similarly, a spiritual master may train disciples to worship the Deity — this is certainly
devotional service. However, the worship they subsequently perform is their own devotional
service, not his. If he does not understand this, his impetus for devotional service may slacken.
Srila Prabhupada says, “If a spiritual master is not properly authorized and only on his own
initiative becomes a spiritual master, he may be carried away by an accumulation of wealth and
large number of disciples. His is not a very high grade of devotional service. If a person is carried
away by such achievements, then his devotional service may become slackened (pg 116).”

Yama
Yama (restraint from passions) includes activities like ahimsa (non-violence), brahmacarya
(celibacy), satyam (truthfulness), etc. These restraints are not items of sadhana-bhakti because they
do not impel devotion to manifest in the heart. On the contrary, practice of devotional service
impels them to manifest.
Srila Prabhupada writes, “A vegetarian is not necessarily a devotee, nor is a non-violent
person. But a devotee is automatically both vegetarian and non-violent. We must conclude
therefore, that vegetarianism or non-violence is not the cause of devotion (pg 116).”
To affirm this, Srila Rupa Gosvami cites the story of the hunter who became a great
devotee.

Ekanga & Anekanga

Before concluding his description of vaidhi-sadhana-bhakti, Srila Rupa Gosvami explains that
Devotional service can be practiced by concentrating primarily on one of the items (ekanga) or by
concentrating equally on all the items (anekanga).
 Alternate Terminology
Some authorities use the phrase maryada-marga as an alternate term for vaidhi-sadhana-bhakti.
“Srila Rupa Gosvami says that the regulative principles of devotional service are sometimes
described by authorities as the path of serving the Lord in opulence (pg 118).”