Bhakti Is Enough – Part 3
A series by Kishore Krishna das: Part 1, Part 2, Part 3, Part 4.
Resuming our discussion of Srila Rupa Goswami’s defining verse of uttama-bhakti, I continue here with examples of bhakti covered by karma. In doing so, I continue to 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 Karma
Dependent on Group Size, Money, and Temples
This unfortunate practitioner judges the strength of bhakti by worldly estimations. Seeing lavish temples with many people, they conclude that bhakti must be very potent in this sangha. Unable to discern whether bhakti or material charisma and pomp is attracting the followers and money, this practitioner blindly accepts the leader’s words as spiritually authoritative—just as one accepts the words of a king because he sits on a big seat. And conversely, the more modest sadhu is overlooked by the practitioner as a common devotee. Judging the sadhu by their simple lifestyle and services, the practitioner cannot appreciate the characteristics of deep spiritual advancement, such as the six symptoms of saranagati (described in Part 1) or the nine symptoms of bhava.1
Dependent on Popularity and Position
Similar to the previous category yet slightly more subtle, this unfortunate practitioner believes their bhakti is dependent on others’ perception of them. Subconsciously driven by external approval and acceptance, one constantly tries to please others or rise in position in an attempt to gain recognition, rather than pleasing others out of genuine kindness without regard for one’s image or prestige—real vaisnava seva. This practitioner thinks, If others look on me favorably, or if my social media post gets a lot of likes, then my bhakti will be validated. Thus, one strives to no end to receive attention and increase their sphere of influence. This anartha may cause one to present oneself as more advanced than one’s real standing, thinking others’ perceptions will bring this to fruition. Or if this presentation is not possible due to one’s unfocused sadhana, one will question the whole gradation of adhikara, attempting to level the field and gain more credibility.
Rebuttal
Rupa Goswami states that one of the effects of bhakti is subhada—the bestowal of auspiciousness. This auspiciousness, which blooms in advanced stages of sadhana, includes qualities like being attractive and popular. Thus, if a vaisnava is very attractive and popular, they must be advanced in devotion.
This reasoning, which often manifests subconsciously in the minds of devotees, can be easily disproven by the example of attractive and popular individuals who do not practice bhakti, such as famous actors and actresses or social media influencers. Therefore, along with the original subha that Sri Rupa alludes to, there must also be a reflective material charisma that manifests in this world. The inability to distinguish between these two faces of attractiveness is a karmic covering on one’s bhakti. For devotional subha, one should also see corresponding symptoms of advanced bhakti, such as humility, tolerance, detachment, and taste for Krsna-nama. Of these, humility may be the most prominent distinction between the two faces of attractiveness. Sanatana Goswami defines real humility as “the state in which one thinks oneself exceptionally incapable and low, even when endowed with all excellences.”2 Thinking of oneself as lowly is not merely conveyed in words but also embodied in action. Thus, one is submissive to the instructions of advanced vaisnavas and very straightforward in their dealings and services, never angling for position or attention. Whether one is recognized or not is of no consequence—the devotee simply continues on happily in their service to Guru and Gauranga. When these qualities are in place, then the devotee’s attractiveness is most glorious; otherwise, not.
Dependent on Varnashrama
This unfortunate practitioner believes bhakti will be inhibited if one does not follow karmic injunctions. Unable to appreciate the all-powerful blessing of the suddha-bhakta, one questions the standing of initiations that do not involve all the prescribed pancaratra elements, such as a fire sacrifice or siddha-pranali. Giving equal weight to the karma-kanda section of the Vedas, one even thinks that women are unqualified to become gurus because they do not receive the brahminical thread. Thus ignorant of the fact that bhakti transcends karma and birth, one tries to apply irrelevant rules onto the law of love—prema dharma. Misconstruing regulative principles rather than faith as the qualification to practice bhakti, one may even inhibit others from participating in general temple activities. More subtly, this practitioner may feel that their bhakti is dependent on societal participation: If I don’t vote or participate in community and family events, Krsna will be displeased with me. It is not the participation but the absolute value placed on these rules and actions that covers this practitioner’s bhakti.
Dependent on Rules and Regulations
Similar to the previous category, this unfortunate practitioner believes that bhakti is dependent on following rules in a specific way, not understanding the underlying purpose and goal of such guidelines. In essence, this devotee is a box-checker, following rules simply for the sake of following rules—niyamagraha. Similar to Christians who think they will enter heaven just by going to church on Sunday, this devotee thinks that they will enter Vrindavan just by externally chanting sixteen rounds and following the four regulative principles, regardless of their internal motivation or absorption. This anartha can even develop into thinking that bhakti is dependent on being in a certain mission, unable to appreciate spiritual vigor outside of a specific institution. According to Srila Bhaktivinode Thakura, this unfortunate practitioner carries the heavy burden of rules and regulations—barabahi—rather than seeking out the essence and spirit of all devotional activities—saragrahi.
Rebuttal
“If devotees do not follow varnashrama, they will cause a disturbance to society. Thus, Rupa Goswami cites the following verse in Bhakti-Rasamrta-Sindhu:
sruti-smrti-puranadi-pancaratra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate
Even if a person seems to have attained steadiness in practicing pure bhakti to the Lord, that bhakti is a misfortune if it rejects the rules of sruti, smrti, purana, and pancaratra due to lack of faith in them.3
Such devotees misunderstand Rupa Goswami’s intention. In his commentary on this verse, Jiva Goswami clarifies that “with the mention of sruti and other scriptures, it means that, among the scriptures, one should accept the vaisnava scriptures, for one should accept only those things for which one is qualified and not other things.” Faith is a requirement for any path, and it is the only qualification needed to tread the bhakti-marga. As devotees, we are qualified for bhakti and not varnashram, so it would actually be a disturbance to follow the karma-kanda section of the Vedas—scriptures that we don’t have faith in. Devotees who quote this verse to push for varnashrama do not realize that they are promoting the exact thing Rupa Goswami is discouraging here.
But yes, because Rupa Goswami is citing this verse in relation to vaisnava scriptures, practicing devotees should follow the rules and regulations prescribed in those scriptures, as passed down and adjusted by the guru-parampara according to time and circumstance. With faith in Sri Guru and the angas of bhakti, a devotee commits themself to a standard of steady sadhana and a supportive sattvic lifestyle—no intoxication, meat-eating, illicit sex, etc.— despite the ebb and flow of inspiration during anartha-nivrtti that may sometimes cause some internal resistance.4 However, these rules and regulations are only as effective as one’s understanding of their deeper purpose—this is not box-checking. A sincere sadhaka commits to certain vows with the sole intention of deepening their faith and love for Krsna. Thus, one is very conscious of approaching vows—such as chanting a certain number of rounds of japa daily—with a humble, attentive, and prayerful disposition; the goal is to feel Krsna’s presence and evoke his mercy, not just to move some beads around.
Dependent on Psychological Balance
Of these categories, this is probably the most subtle yet pervasive in our current society of Gaudiya Vaisnavism—especially among younger generations. This unfortunate practitioner believes that psychological balance is tantamount to spiritual advancement. They thus equate therapies aimed at overcoming childhood traumas and mental imbalances with the sadhana of anartha-nivrtti. Unable to discern the difference between psychological balance and sraddha, they bring nirguna-bhakti down to the plane of sattva-guna. This practitioner only appreciates the words of sadhus who fit their culturally curated notions of psychological balance, and they interpret the words of previous acaryas—whom they must accept—similarly. When verses of scripture sound like “spiritual bypassing,” they are avoided or interpreted in a way that validates one’s ahankara. This practitioner, setting firm boundaries to maintain their material “safe zone,” cannot accommodate the dynamic expression of bhakti in a myriad of psychologies.
Rebuttal
Sadhakas must achieve full psychological balance to develop a meaningful relationship with Krsna and qualify for Goloka—they must be fully human to enter Krsna’s humanlike pastimes, his nara-lila.
Such devotees’ definition of psychological balance is based on secular and cultural standards, and Krsna’s nara-lila is not performed on the plane of sattva-guna. So, to set proper standards, let’s see how Srila Rupa Goswami defines psychological balance. In Bhakti-Rasamrita-Sindhu, he states, “Discrimination and other material qualities cannot be considered as angas of uttama-bhakti, since on their own they take shelter of the excellent condition of persons practicing uttama-bhakti.”5 First, Sri Rupa is saying that material qualities like discrimination and psychological balance are not angas of bhakti, and thus do not qualify or disqualify one for bhakti.6 And more, the very standards set for qualities like discrimination or psychological balance are established by the “excellent condition of persons practicing uttama-bhakti,” having taken shelter of them. Thus, the definitions and understandings of these qualities literally move with the words and actions of advanced vaisnavas!
So, according to Rupa Goswami, if a devotee is a suddha-bhakta—and I don’t say that lightly—then there is no question of improper discernment or psychological imbalance, because all their movements and words arise out of deep faith and attachment to Guru and Gauranga. Thus, it is more important for a sadhaka to imbibe a discerning eye for the qualities of a suddha-bhakta than for the qualities of psychological balance, relative as they are to culture and individual disposition—introvert, extrovert, enneagram type, etc. Srila Bhaktisiddhanta Thakura sometimes expressed intense anger when speaking out against perspectives and philosophies contrary to Rupa Goswami’s conception of Caitanya Mahaprabhu. Although some devotees in Gaudiya Math were disturbed when seeing this, Srila Sridhar Maharaja saw his reddening face and thought, “Here is the meaning of lotus face.” A sadhaka should strive to see the actions and words of advanced vaisnavas in such a light. Therefore, although qualities such as psychological balance and discernment may be useful in sadhana, one should see them through the lens of bhakti and not vice versa.
The Unfortunate Result
The individuals cited in the examples above suffer from two types of related coverings. The first type of covering causes one to consider their own bhakti-sadhana dependent on either jnana or karma. This individual commits the aparadha of considering bhakti—and by extension, Krsna-nama—to be on the same level as other pious activities recommended in the scripture, sarva-śubha-kriyā. The second type of covering causes one to judge another devotee’s adhikara or sincerity in bhakti based on material considerations of either jnana or karma.7 Unfortunately, this second covering is more grievous than the first covering because it includes vaisnava-aparadha, satam-ninda. Depending on the extent of one’s offense—either in thoughts, words, or actions and to a kanistha-, madhyama-, or uttama-vaisnava—Krsna-nama, one’s greatest friend on the path of bhakti, will accordingly restrict his mercy. Although this is a serious topic, devotees need not become neurotic because these offenses are easy to avoid if one properly understands the path of uttama-bhakti. This is best done through humble submission to the Guru, whose instruction and example continually realign the sadhaka’s heart with the ideal of suddha-bhakti. Therefore, praying to have the coverings of jnana and karma removed from our bhakti-sraddha, let us take shelter of the following blessing from Srila Bhaktivinode Thakura:
O readers! Come on – let us be careful and act in such a way that we never make an offence against Bhakti Devī. Firstly, let us become nirāpekṣa by worshipping Bhakti – this should be our vow. We will not speak nor do anything opposed to Bhakti in order to please some particular party. In all activities we will remain simple and straightforward. We will remain fixed within our heart, and not allow our conduct to be different. We will not make any endeavour to attain pratiṣṭhā by making a show of artificial symptoms to those who are actually opposed to bhakti. We will only favour śuddha-bhakti. We will never support any other type of siddhānta. Let our hearts and behaviour be the same!8
- Rupa Goswami lists the nine symptoms of bhava in Bhakti-rasāmṛta-sindhu 1.3.25-26: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides. [↩]
- Sanatana Goswami, Brhad Bhagavatamrta, trans. Gopiparanadhana (BBT, 2003), verse 2.5.222. [↩]
- Rupa Goswami, Bhakti-Rasamrita-Sindhu, trans. Bhanu Swami (BBT, 2020), verse 1.2.101. [↩]
- This does not apply to advanced vaisnavas who are motivated by taste, though they will mostly still follow vaisnava rules and regulations to set a good example for others. [↩]
- Rupa Goswami, Bhakti-Rasamrita-Sindhu, trans. Bhanu Swami (BBT, 2020), verse 1.2.260. [↩]
- Of material qualities, Sanatana Goswami says that humility comes the closest to being a direct manifestation of bhakti (BB 2.5.221-225). As a limb of the six-fold practice of saranagati, one could see it is an anga of bhakti. More often, though, it is understood as a favorable quality to cultivate or an auspicious effect of bhakti. [↩]
- In Caitanya Lila, we see this occur in the instance of Gadadhara Pandita judging Pundarika Vidyanidhi’s standing in bhakti by his apparent lack of vairagya, and also in the instance of Pundarika Vidyanidhi finding fault in Jagannatha’s pujaris for offering unwashed, starchy cloth to the deity. Of course, these pastimes are arranged by yoga-maya, and the bhakti of these eternal associates is obviously not covered by jnana or karma, respectively. But we can take these examples as teachings that show how even advanced devotees may, on rare occasions, misjudge the motivation of other devotees, especially when presented with only partial information. However, the advanced devotee’s firm standing in suddha-bhakti is established by their quick and humble rectification when presented with the higher, fuller truth. Thus, Gadadhara Pandita takes initiation from Pundarika Vidyanidhi, and Pundarika Vidyanidhi happily accepts the chastisement of Jagannatha and Baladeva slapping his cheeks in a dream. [↩]
- Bhaktivinode Thakura, “Bhaktira Prati Aparadha,” trans. Swami B.V. Giri, Sajjana-Tosani 8, no. 10 (1896). [↩]
Discover more from Harmonist
Subscribe to get the latest posts sent to your email.
Related Posts
All Rests on Balarama →
Sri Rupa’s Lotus Feet →
Love is Independent →
This practitioner only appreciates the words of sadhus who fit their culturally curated notions of psychological balance, and they interpret the words of previous acaryas—whom they must accept—similarly
What would be an example of this in present day devotee relationships?
The idea being expressed there is that sadhus speak based on scripture and spiritual realization, which do not wholly align with modern notions of psychological balance. Bhakti-vedanta has two parts: the sweetness and generosity of love, and the heavy truth of the temporal and illusory nature of this world. A devotee must accept the whole reality, not just the half that is comfortable and charming. In other words, one cannot access the sweetness of divine love without letting go of attachments to this world. Of course, this acknowledges that devotees have different adhikaras, and the ability to apply all the teachings into their life will vary based on their adhikara. But the acceptance of these teachings as an ideal and conceptual orientation should be imbibed in all stages.
As a simple example of not appreciating the words of current sadhus, a stand-alone quote of my Guru Maharaja’s was recently shared on a separate Facebook account: “Pain is in the mind. Suffering is born of the womb of attachment.” A pretty foundational point of Gaudiya Vaisnavism, yet a few devotees publicly took exception to the idea and claimed, “We often get so caught up in philosophy that we forget to be human… And in the end, it’s our humanity that matters most.” I don’t mean to call out this specific devotee, as I don’t even know them, I just use it as an example of a very common theme amongst devotees these days. Basically, taking foundational truths of siddhanta as a personal attack, and in that reactionary state, putting relative goals on the same level—or even above—spiritual goals. There is certainly a way to honor one’s humanity within the context of walking a transcendental path, but that is not the way.
And if you look at the words, writings, and actions of any of our previous acaryas—Prabhupada, Bhaktisiddhanta, Bhaktivinode, Krsna das Kaviraja, Vrindavan das Thakura, Jiva Goswami, Rupa Goswami, Caitanya Mahaprabhu—you will find very heavy stuff, of course, coupled with the generosity and mercy of bhakti. But to fully accept these acaryas, a devotee with the aforementioned orientation would need to dance around these heavy statements in a pretty artful way. I have not spent time listening to any of these “humanist” Gaudiya Vaisnava leaders in depth, so I don’t have any specific examples. From what I have heard, it seems they mostly avoid those statements and focus on ones that fit their narrative.
Obeisances, those are very useful articles- it’s always good to remind oneself how its possible to go astray in Bhakti. I wonder if heaviness one feels reading particulars parts means that it applies to him specifically.
I have question about this passage(bhakti dependent on pupularity): “Or if this presentation is not possible due to one’s unfocused sadhana, one will question the whole gradation of adhikara, attempting to level the field and gain more credibility.”
I find it bit hard to follow how this is result of someone not being able to present himself as advanced? Can you expand bit more please? Thank you
Pranams Harijana. Thanks for reading.
On the point of heaviness, it is important to remember the distinction between a desire for something external to bhakti, and thinking bhakti is dependent on something external, like recognition or popularity. I just bring this up because I have spoken with a few devotees about the articles who did not quite catch this point. tried to make this distinction clear throughout the articles, but I probably could have been more explicit, especially in the examples provided of the coverings—which are basically just tendencies I have seen in myself or others over the years, to give some glimpse of how a covering may manifest in one’s mind and actions. They are not necessarily hard evidence of a covering. A dedicated sadhaka can be a little forgiving with their external desires, understanding that these will be removed in time with the practice of bhakti. But one should not be so forgiving or tolerant with one’s misconceptions, as these can and should be removed at all stages of bhakti.
As for the example you ask about, if someone has a very strong desire to be recognized by others—and thinks their advancement in bhakti is dependent on that, or that it is the ultimate fruit of bhakti—they will speak and act in whatever means necessary to receive that validation. So I gave some examples of how that might manifest. Traditionally, that usually meant presenting oneself as more advanced and worthy of recognition. But it may also manifest in someone questioning the traditional stages of adhikara or the notion that some devotees are “better” or more worthy of worship than others. Basically, making everyone equal in theory, in that everyone is human and has faults, while at the same time being the loudest speaker and receiving the most recognition for one’s insight and boldness.
This doesn’t necessarily need to manifest in someone who has an unfocused sadhana, though it is often a result of trying to justify one’s worthiness of recognition despite not setting a good example in focused sadhana—or at least, their sadhana has slackened from a previous time of greater commitment, and they are trying to justify and validate that in an unbecoming way. In my opinion, this often manifests as a result of an intense desire for recognition, thinking that it will validate one’s standing in bhakti.
Thanks for reply Kishore,
i was thinking about it after i posted my comment (i should probably do it other-way around), that perhaps feeling heavy that one might have some of the coverings is better scenario then trying to ignore it or justify the wrongdoings. Like acknowledging is first step to solution.
Also with regard to your quote from bhakti-tattva-viveka that desires for bhukti and mukti remain hidden in aropa-bhakti. So i guess that if we are doing such bhakti , we should be particular alert and introspective.
And it’s interesting that bhakti-tattva-viveka says about itself that those who consider shadow bhakti to be real bhakti are never pleased by reading the book. So i think your effort is very valuable.
That is a nice perspective to have in understanding the emotion. It really does take humility and truthfulness. I have certainly felt the “heaviness” of siddhanta at times in my sadhana. Two practices that have helped me are cultivating trust and patience. Trust in the understanding that the “heaviness” is actually only my anartha, and that the process of surrendering it in bhakti will bring immense lightness in love. And patience with myself and the process of bhakti, understanding that it is a gradual journey of incremental steps in faith.
Yes, it is a cautionary quote from Bhaktivinode. And I think we all are doing some aropa- and sangha-siddha-bhakti, unless we are engaged constantly in svarupa-siddha-bhakti—I know I’m not! So yes, definitely important to be introspective with such practices and understand their purpose in sadhana. I tried to go into detail with that a bit in Part 4.
Interesting quote about the book. Speaking of “heaviness,” I was surprised by how heavy Bhaktivinode was in addressing conceptions contrary to uttama-bhakti, especially concerning the topics of aropa- and sangha-siddha-bhakti. I actually tried to present some of his statements in a way that would be more digestible even for devotees. So I can understand how individuals with that misconception would never be pleased by reading the book!
On a side note, Bhaktivinode is often—and rightly so—characterized as a very liberal and progressive vaisnava in our tradition. But his heaviness and strict conception of uttama-bhakti really go to show how devotees misunderstand what it means to be progressive and liberal.