philosophy

Published on May 5th, 2025 | by Harmonist staff

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Bhakti Is Enough – Part 2

A series by Kishore Krishna das: Part 1, Part 2, Part 3, Part 4.

Today, the jīva, who is a divine gem from the spiritual kingdom, has become filthy from the dust of saṁsāra. When the dust and mud of attachment to sense-objects are washed away by the pure water of śraddhā to Śrī Bhagavān, then the light of the gem of kṛṣṇa-bhakti will shine forth. Then that divine gem will proceed to the divine dhāma. But where is the water of śraddhā?1

As we saw in the previous article, bhakti is enough—really, more than enough—to free us from suffering and awaken our innate prema. And deep faith in this principle, understood through sastra, gives rise to the outer expression of saranagati, a very integral facet of bhakti. But where does one get such sraddha?

One gets sraddha by associating with uttama-bhaktas and thus following in their footsteps on the path of uttama-bhakti, as defined by Srila Rupa Goswami. We should honor Goswamipada’s words as if they were given by Sri Caitanya Mahaprabhu himself, as he was personally instructed and empowered by the Lord to teach abhideya-tattva—the means to attain prema. Here are the parameters Sri Rupa gives for uttama-bhakti:

anyabilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

The highest bhakti is defined as continuous service or emotions directed towards Krsna, His expansion forms, or others related to Him, with a pleasing attitude towards Krsna. It should be devoid of desires other than the desire to please the Lord, and unobstructed by impersonal jnana, the materialistic rituals of karma, or other unfavorable acts.2

Let’s first unpack what bhakti is not. “Desires other than the desire to please the Lord” is pretty straightforward—not desiring kama (sensual pleasure), artha (economic growth), dharma (piety), or moksa (liberation) unless they are favorable for Krsna’s service.3 Although practicing devotees may still harbor desires independent of serving Krsna, they understand that these desires are not in their real interest. Aligned with the ideal of suddha-bhakti and serving under an advanced vaisnava, these devotees are certainly on the path of uttama-bhakti as expounded by Rupa Goswami—and thus the retirement of independent desires and the awakening of prema is ensured.

But what does it mean for bhakti to be obstructed by jnana or karma? A subtle distinction in contrast to desiring the goals of jnana or karma, this impediment is rooted in having faith in the efficacy of jnana or karma on the path of bhakti. Commenting on this verse, Visvanatha Cakravarti Thakura explains that “performing nitya-karmas (daily duties) with faith, out of fear of sin if one does not perform them. . . is a covering on bhakti. As well, performing them with faith that they will produce bhakti is a covering on bhakti.” This principle extends to having faith that any action or practice external to the bhakti-marga—such as jnana, yoga, vairagya, or other karmic activities—will produce or improve bhakti. 

This precept becomes somewhat nuanced with the concepts of aropa- and sanga-siddha-bhakti, which indirectly connect non-devotional practices to bhakti through sincere intention. Srila Jiva Goswami describes that activities like working a job or raising a family can be connected to bhakti through attribution (aropa-siddha-bhakti), and activities like astanga-yoga or vairagya can be connected to bhakti through association (sangha-siddha-bhakti).4 Similarly, Srila Sanatana Goswami says, “When karma, vairagya, and jnana are suitably purified, they can each assist in preparing a spiritual aspirant for the practice of bhakti.”5 However, it is important to note that “preparing a spiritual aspirant” is very different from the actual “practice of bhakti”—svarupa-siddha-bhakti (practices that are intrinsically bhakti), which is the only means of attaining prema. More on this in Part 4.

Thus, one may use other practices—when “suitably purified” (used in a subservient manner)—to assist in earlier stages of bhakti, but one should be very careful not to let these assisting practices get the upper hand, such that one starts to think bhakti is dependent on them. Unfortunately, this is a common occurrence; and that is why Srila Bhaktivinode Thakura writes that these practices can deceive one, because “in āropa–siddha–bhakti [and sangha-siddha-bhakti] the desires for sense gratification (bhukti) and liberation (mukti) remain in a hidden position.”6 Given this, it is very important to see all of one’s activities in perspective, revolving around the seed of bhakti in one’s heart. This vision puts all activities in their proper place, always below and serving bhakti, while nonetheless beautifying them in their connection to bhakti—to the deepest well of love and purpose.To better understand and avoid cultivating mentalities that cover uttama-bhakti, I present some common examples. In doing so, I pray that Bhakti-devi may remove this ignorance and bring us closer to the heart of uttama-bhakti, thus increasing the glory of Sri Rupa!

Bhakti Covered by Jnana

Dependent on Knowledge

This unfortunate practitioner believes that accumulating scriptural knowledge is tantamount to spiritual advancement. With an insatiable appetite for idea-collecting, they read every scripture in an attempt to capture bhakti in the fist of their intellect. Bored with foundational tenets of bhakti, this practitioner is only inspired by unique and intellectually creative expositions. Believing that their understanding of complex topics like rasa–tattva has gained them entrance into advanced practices, they look down on devotees of simpler intellects. This practitioner eventually gets bored with studying the different bhakti-tattvas—having never truly put them into practice to soften the heart—and spends their time uselessly studying other traditions and philosophies.

Rebuttal

“Rupa Goswami establishes in Bhakti-Rasamrita-Sindhu 1.2.16-19 that one’s adhikara (eligibility) in bhakti is determined by one’s understanding and knowledge of scripture. Therefore, study of scripture must be essential on the path of bhakti.”

This is true. It is very important to develop sambandha-jnana (knowledge of one’s relationship with Krsna) through scriptural study and hearing classes from advanced and learned vaisnavas. However, Rupa Goswami’s determination of adhikara includes the criteria of faith and conviction. So, true sambandha-jnana is not merely a function of the intellect; it is a heart exercise, in which one develops deep feeling and intuition for the text. Thus, Sri Rupa states, “Even if one has a little taste for the topic of bhakti, he can understand it. He who tries to understand bhakti by dry logic cannot understand it, because logic is insubstantial.”7 A sastra-nipuna (scriptural genius) is not determined by one’s ability to speak on complex or higher topics, but rather one’s ability to speak on foundational topics in the highest way.8 More than memorization, one is encouraged to be purified and wholly altered by scriptural study—to see through the eyes of sastra. This should be a humbling experience, as one understands one’s utter dependency before the mercy of Bhagavan and his dear devotees, who share bhakti-tattva with one. Thus, bhakti is covered by jnana when one develops faith in dry logic and idea-collecting, as a source of pride, rather than studying scripture in a mood of worship, similar to transrational practices like kirtan or vandanam.

Dependent on Yoga

This unfortunate practitioner believes that bhakti is dependent on practices of astanga-yoga, ayurveda, and other sattvic lifestyle habits. Having deep faith in the subtle elements of chakras and doshas and prana, they often prioritize fasts and yoga practices over bhakti-sadhana. To maintain sexual control, they practice various yogic poses and breathing exercises rather than praying to Gaura-Nitai or taking shelter of Krsna-nama to remove their lust. They fool themselves by thinking, Once I control my subtle energies with yoga and thus overcome my anarthas, then I can fully devote myself to Krsna’s service. This practitioner has many gurus, often weighing the advice of their Sat-guru with that of other gurus.

Rebuttal

“In the first verse of Upadesamrta, Rupa Goswami prescribes the principle of mastering the senses—bringing under control one’s speech, mind, anger, tongue, belly, and genitals. Because bhakti is focused on higher devotional topics, one should rely on yogic methods that deal more directly with controlling the senses.”

All anarthas are born of ignorance, which—as we have already established—bhakti is most capable of eradicating. Bhakti is all-consuming and will permeate and purify every aspect of our lives; our only duty is to not compartmentalize her. After encouraging the principle of mastering the senses, Rupa Goswami goes on in the next two verses to describe the means to achieve it. He establishes six unfavorable activities to avoid and six favorable activities to accept—essentially the first two limbs of saranagati. These practices—such as chanting, avoiding asat sangha, and following in the footsteps of the previous acaryas—certainly have the power to control our senses; we simply do not have the required faith to practice them sincerely. Thus, yogic methods work more for some devotees only because they have more faith in them. It is not against bhakti to use such methods, but one should understand that if one had proper faith in bhakti, one could move mountains. Thus, increasing one’s faith in bhakti should be the primary concern. Commenting on the first verse of Upadesamrta, Srila Prabhupada writes, “If one is fortunate enough to get the association of a pure devotee, he can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the regulative principles of Kṛṣṇa consciousness. . . and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual master. This easy process is being recommended by Śrīla Rūpa Gosvāmī.”9

Dependent on Vairagya

This unfortunate practitioner sees renunciation as an anga of bhakti rather than a by-product. With faith that detachment will improve their bhakti, they take on harsh austerities—like eating or sleeping less—and avoid services that involve material objects. Stuck on externals, they put their faith in devotees who own few possessions, regardless of their internal simplicity or sincerity. They worship brahmacaris and sanyasis simply because they are celibate, rather than idealizing their dedication to Guru and Gauranga. With budding pride, the practitioner judges sadhus who employ money and other material objects in Krsna’s service, unable to perceive their underlying motivation. They thus limit Bhakti-devi, believing she is not powerful enough to engage everything in Krsna’s service.

Rebuttal

“Vairagya is necessary in the beginning stages of bhakti, because tama-guna and material conditioning are very dense and thus require extra purification—or else, how will bhakti be able to penetrate the heart?”

Although Rupa Goswami does mention that jnana and vairagya may be “somewhat useful in the beginning,” he goes on to say:

They are not considered angas of bhakti. . . . Because jnana and vairagya generally make the heart harsh, the authoritative devotees have concluded that bhakti alone, whose nature is very tender, is the cause of entering bhakti. . . . If a person has a taste for worshipping the lord, even if he has strong material attractions, those attractions will be for the most part destroyed during sadhana without resorting to vairagya.10

Thus, Sri Rupa makes it very clear that bhakti is not dependent on vairagya or jnana, either for entering the path or for clearing anarthas. He acknowledges that these practices may be “somewhat useful” when used in a subservient manner to bhakti, but specific cultivation of them is not mandatory. And if improperly utilized or understood, vairagya and jnana can actually impede one’s progress in bhakti by hardening the heart, thus paving the way for aparadha. The only eligibility for entering the path of bhakti is sraddha, which is nondifferent from bhakti—being its very prana. Thus, it should be clear that bhakti only comes from bhakti.

1. Bhaktivinode Thakura, “Sraddha,” trans. Swami B.V. Giri, Sajjana-Tosani 9, no. 8 (1897). [↩]
2. Rupa Goswami, Bhakti-Rasamrita-Sindhu, trans. Bhanu Swami (BBT, 2020), verse 1.1.11. [↩]
3. Sayujya-mukti is never favorable for Krsna’s service, and thus is never accepted by devotees. [↩]
4. Jiva Goswami, Bhakti Sandarbha, trans. Satyanarayana (Jiva Institute), anuccheda 217. [↩]
5. Sanatana Goswami, Brhad Bhagavatamrta, trans. Gopiparanadhana (BBT, 2003), 409. [↩]
6. Bhaktivinode Thakura, Bhakti-Tattva-Viveka, Trans. Narayana Maharaja (Gaudiya Vedanta Publications, 2012), 25. [↩]
7. Rupa Goswami, Bhakti-Rasamrita-Sindhu, trans. Bhanu Swami (BBT, 2020), verse 1.1.45. [↩]
8. Srila Bhaktisiddhanta Saraswati Thakura bestowed the title “sastra-nipuna” onto Srila Bhakti Raksak Sridhar Deva Goswami Maharaja, who had not read some higher books like Ujjvala-nilamani but nonetheless spoke of lower topics in the highest way—this was the reflection of Swami Tripurari. [↩]
9. Swami Prabhupada, Nectar of Devotion (BBT, 1970), verse 1 commentary. [↩]
10. Rupa Goswami, Bhakti-Rasamrita-Sindhu, trans. Bhanu Swami (BBT, 2020), verse 1.2.248, 249, & 254. [↩]

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