BHAKTI-BIJA-LATA

“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana (hearing and chanting), the seed will begin to sprout.
To live with devotees or to live in a temple means to associate with the śravaṇa-kīrtana process. Sometimes neophyte devotees think that they can continue the śravaṇa-kīrtana process without worshiping the Deity, but the execution of such śravaṇa-kīrtana is meant for highly developed devotees like Haridāsa Ṭhākura, who engaged in the śravaṇa-kīrtana process without worshiping the Deity. However, one should not falsely imitate Haridāsa Ṭhākura and abandon Deity worship just to try to engage in śravaṇa-kīrtana. This is not possible for neophyte devotees.

The word guru-prasāda indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple. That is the best possible gift the spiritual master has to offer. Those with a background of pious life are eligible to receive life's supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy. Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious. Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead. This is called guru-kṛpā. It is kṛṣṇa-prasāda, Kṛṣṇa's mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kṛṣṇa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.

Bhakti-latā-bīja means "the seed of devotional service." Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called the bīja, or seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latā-bīja, or seed of devotional service. This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds, called anyābhilāṣa-bīja, include karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates such seeds as karma-bīja, jñāna-bīja, or political, social or philanthropic bījas. However, the bhakti-latā-bīja is different from these other bījas. The bhakti-latā-bīja can be received only through the mercy of the spiritual master.
Therefore one has to satisfy the spiritual master to get the bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ **). The bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. But one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master's mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana—hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in the Bhagavad-gītā (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit for chanting or for preaching the cult of devotional service. One has to water the bhakti-latā-bīja by receiving instructions from the spiritual master.
(Sri Caitanya Caritamrta------2:19:152------translation and purport).

One may think, “This is a Hindu Vaiṣṇava, and this is a European Vaiṣṇava. European Vaiṣṇavas are not allowed to enter the temples.” In other words, one may consider Vaiṣṇavas in terms of birth, thinking one a brāhmaṇa Vaiṣṇava, another a śūdra Vaiṣṇava, another a mleccha Vaiṣṇava and so on. One may also try to carry out a professional business by means of chanting the Hare Kṛṣṇa mantra or reading Śrīmad-Bhāgavatam, or one may try to increase his monetary strength by illegal means. Also, one may become a cheap Vaiṣṇava by trying to chant in a secluded place for material adoration, or one may desire mundane reputation by making compromises with nondevotees concerning one’s philosophy or spiritual life, or one may become a supporter of a hereditary caste system. All these are pitfalls of personal sense gratification. Just to cheat some innocent people, one makes a show of advanced spiritual life and becomes known as a sādhu, mahātmā or religious person. All this means that the so-called devotee has become victimized by all these unwanted creepers and that the real creeper, the bhakti-latā, has been stunted.
(Sri Caitanya Caritamrta------2:19:160-------purport).

SADHANA-BHAKTI

“There are ten meanings for the word "bhakti" ("devotional service"). One is sādhana-bhakti, execution of devotional service according to the regulative principles, and the other nine are varieties of prema-bhakti, ecstatic love of Godhead.
The nine varieties of prema-bhakti are rati, prema, sneha, māna, praṇaya, rāga, anurāga, bhāva and mahābhāva—attraction, love, affection, adverse feelings, intimacy, attachment, subattachment, ecstatic love and sublime ecstatic love. For the word sādhana-bhakti there is only one meaning, "the execution of devotional service according to regulative principles."
(Sri Caitanya Caritamrta------2:24:30------translation and purport).

The next set of instructions is listed as follows:
(1) One should rigidly give up the company of nondevotees.
(2) One should not instruct a person who is not desirous of accepting devotional service.
(3) One should not be very enthusiastic about constructing costly temples or monasteries.
(4) One should not try to read too many books, nor should one develop the idea of earning his livelihood by lecturing on or professionally reciting Śrīmad-Bhāgavatam or Bhagavad-gītā.
(5) One should not be neglectful in ordinary dealings.
(6) One should not be under the spell of lamentation in loss or jubilation in gain.
(7) One should not disrespect the demigods.
(8) One should not give unnecessary trouble to any living entity.
(9) One should carefully avoid the various offenses in chanting the holy name of the Lord or in worshiping the Deity in the temple.
(10) One should be very intolerant toward the blasphemy of the Supreme Personality of Godhead, Kṛṣṇa, or His devotees.
Without following the above-mentioned ten principles, one cannot properly elevate himself to the platform of sādhana-bhakti, or devotional service in practice. Altogether, Śrīla Rūpa Gosvāmī mentions twenty items, and all of them are very important. Out of the twenty, the first three—namely accepting the shelter of a bona fide spiritual master, taking initiation from him and serving him with respect and reverence—are the most important.
(Nectar of Devotion).

At this point, Śrī Caitanya Mahāprabhu replied, "This is all right, but still you can speak more on the subject."
Rāmānanda Rāya then replied, "Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection."
In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura summarizes the conversation up to this point, where Lord Caitanya Mahāprabhu says to Rāmānanda Rāya, eho haya, āge kaha āra: "This is the process accepted in devotional service, but there is something more than this. Therefore please explain what is beyond." Simply executing the duties of all varṇas and āśramas is not as good as offering all the results of one's activities to the Lord. When one gives up all fruitive activity and fully surrenders to the Lord, he attains sva-dharma-tyāga, wherein he abandons the social order and takes to the renounced order. That is certainly better. However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world. There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association. Devotional service by self-realization is a different subject matter. It is untouched by fruitive activity, for one surrenders the results of activities to the Lord, abandons prescribed duties and accepts the renounced order of life. Such devotional service is situated on a higher platform than that of empiric philosophical speculation with a mixture of bhakti. This is verified by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu (1.1.11):
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
(Sri Caitanya Caritamrta-------2:19:167)
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure, or free from material activity. Therefore Rāmānanda Rāya replied after hearing the last statement of Śrī Caitanya Mahāprabhu: prema-bhakti—sarva-sādhya-sāra. Śrī Caitanya Mahāprabhu actually accepted this verse (jñāne prayāsam) as the basic principle of perfection. One has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord. This first stage is technically called sādhana-bhakti, or devotional service in practice. The result of sādhana-bhakti must be ecstatic love, attachment for the Supreme Personality of Godhead, which is also called prema-bhakti. In the neophyte stage, sādhana-bhakti includes faith, association with devotees, and practicing devotional service. Thus one is freed from all unwanted things. One then becomes fixed in devotional service and increases his desire to act in devotional service. Thus one becomes attached to the Lord and His devotional service.
(Sri Caitanya Caritamrta-------2:8:68--------translation and purport).

JNANA-MISRA-BHAKTI, KARMA-MISRA-BHAKTI AND KEVALAYA-BHAKTI

That is not pure bhakti. You can take devotional service with any idea. That will be fulfilled. But anyone who wants liberation by devotional service, he is not a pure devotee. That is called jñāna-miśra-bhakti, means bhakti adulterated with jñāna. Real bhakti, as I have explained, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Brs. 1.1.11], means no other desire than to serve Kṛṣṇa. That is pure bhakti. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], means the karmīs, they want promotion in the heavenly planets, and the jñānīs, they want to become one with the Supreme or liberation, so it should be uncovered by the result of jñāna and karma and fully devoid of any other desire. That is bhakti. So those who are bhaktas and desiring after liberation, they are not pure bhakta. Because why a devotee shall aspire after liberation? As soon as (he is) a bhakta, he is already liberated. That is stated in the Bhagavad-gītā,
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
[Bg. 14.26]
"He, anyone, who is engaged in pure devotional service, he is transcendental to all these three qualities of the material world, and he is situated in the Brahman platform." Liberation means to be situated on the Brahman platform. So for a bhakta, the liberation is already there. Śrīla Bilvamaṅgala Ṭhākura has said, muktiḥ svayaṁ mukulitāñjali sevate asmān: "We are devotees, so mukti, liberation, is standing on my door with folded hands, 'What can I do for you?' " So why a pure bhakta should desire after liberation? For a pure bhakta, the liberation is standing on the door as maidservant. So a devotee is not aspiring for liberation.
(Lecture on Srimad Bhagavatam--------by Srila Prabhupada).

This is the test. A devotee shall be qualified with all the godly qualities. Therefore Caitanya Mahāprabhu said if you induce people... Because His mission is to propagate this Vedic culture all over the world. He's not confined within some limited area. Pṛthivīte āche yata nagarādi grāma. As many villages and towns are there in the world, His mission is to be preached there. So, so if we, in the beginning we say, "You have to become a brāhmaṇa first of all," Who's going to become a brāhmaṇa? Our people are not becoming brāhmaṇa. They'll say, "It is all nonsense. Let us become śūdra." So that is not possible. Therefore Caitanya Mahāprabhu said, ihā bāhya āge kaha āra.
Then Rāmānanda Rāya suggested karma-miśra-bhakti, then jñāna-miśra-bhakti-bhakti with jñāna, mixed with jñāna, process of jñāna, speculative philosophy; and bhakti mixed with karma, karma-kāṇḍīya. Karma-kāṇḍīya vicāra. But real bhakti is jñāna-karmādy-anāvṛtam (CC-2:19:167). It must be untouched by the process of jñāna and karma. It should be spontaneous. Spontaneous. That is bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇa (Brs. 1.1.11). Spontaneous means when we shall rise to the platform that "Here is a service for Kṛṣṇa. Let me do it." Immediately. "Let me do it." Just like Yudhiṣṭhira was advised by Kṛṣṇa that "You just go to Dronācārya and speak him lie that his son is dead." Yudhiṣṭhira hesitated: "Oh, how can I speak lie? I never done it in my life." This is karma-kāṇḍīya vicāra. This is karma-kāṇḍīya vicāra. He is, he is looking after his own benefit. Karma-kāṇḍa vicāra means I do something and I profit and I enjoy it. I do some sacrifices, I become elevated to the heavenly planet, and I enjoy life. This is karma-kāṇḍa. And jñāna-kāṇḍa means that this world is false: brahma satyaṁ jagan mithyā; therefore let me merge into the Brahman effulgence. Nirbheda brahmānusandhana. This is jñāna-kāṇḍa. Nirbheda brahmānusandhana. But bhakti means jñāna-karmādy-anāvṛtam (CC-2:19:167). One must be free from this karma-kāṇḍīya vicāra and jñāna-kāṇḍa vicāra. Must be pure devotee. What is that? Ānukūlyena kṛṣṇānu-śīlanam. Simply to carry out.
(Lecture on Nectar of Devotion by Srila Prabhupada).

So kecit kevalayā bhaktyā [SB 6.1.15]. Kevalayā. Kevalayā means unalloyed, pure. Kevalayā bhakti means śuddha-bhakti, unalloyed bhakti. Otherwise bhakti is sometimes mixed with jñāna and sometimes mixed with yoga, mixed with karma. [break] ...because karmīs, jñānīs, and yogis, they have got some desire to be fulfilled. The karmīs, they want to be elevated to the heavenly planet, the jñānīs, they want to become one with the Supreme Lord, and the yogis, they want some power to exhibit so that they may be honored as God. [break] The yoga, mystic power, aṇimā, laghimā, siddhi, like that. But bhakti means one must be freed from all these desires. Therefore Śrīla Rūpa Gosvāmī gives the definition of bhakti, anyābhilāṣitā-śūnyam: [Brs. 1.1.11] "without any other desire." "Other" means bhukti, mukti, siddhi: to enjoy this material world or to become one with the God or to get some mystic power. So the bhakti means anyābhilāṣitā-śūnyam, no karmī's desire, no jñānī's desire, no yogi's desire. So anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. So one should be cleansed from the desires of jñāna, karma, yoga. He should be desireless. So these are all material desires. So when one gives up these material desires, then he is desireless. But one cannot be desireless. That is not possible. Then he is dead and gone. So desirelessness means no material desires. So we cannot be desireless, but desirelessness means no bhukti, no yogic siddhi, neither oneness, monism, to merge into the Supreme. These are all material desires. So bhakti means ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama [Cc. Madhya 19.167]. That is first-class bhakti, when we are ready to serve Kṛṣṇa as He orders. So to become ready to serve Kṛṣṇa is desirelessness. Otherwise a living entity, a living being, cannot be desireless.
(Lecture on Srimad Bhagavatam-------by Srila Prabhupada).

AKINCANA-BHAKTI AND EKANTA BHAKTI

So actually when one becomes a devotee, he is qualitatively one with Kṛṣṇa. Because one cannot become devotee without acquiring the Kṛṣṇa qualities. You cannot go into the fire without being fire. Without being Brahman, you cannot approach Brahman. Just like if you want to be secretary of a very big man, so you must have necessary qualification. Not that any, any man can become secretary of a big man. So when one becomes devotee, it is the statement of śāstra: yasyāsti bhaktir bhagavaty akiñcanā... Akiñcanā-bhakti [SB 5.18.12]. Akiñcanā-bhakti means without any motive. That is akiñcanā-bhakti. "I'll become devotee because I'll get this opportunity to exploit Kṛṣṇa." That is not devotion. When one shall be ready to be exploited by Kṛṣṇa, then he's a devotee. Not that with a motive, that "I shall become a devotee and exploit Kṛṣṇa and Kṛṣṇa consciousness movement and aggravate my position as sense gratifier." No, that is not devotion.
(Lecture on Srimad Bhagavatam-------1:10:4-------by Srila Prabhupada).

Anyway, this experimental knowledge is not very helpful in the matter of understanding the Supreme. Experimental knowledge there is, but not by these blunt senses. When the senses are purified, then that experimental knowledge, that means spiritual experimental knowledge, that is perfect. Therefore it is said adhokṣaja. And our Kṛṣṇa consciousness movement is to understand that Adhokṣaja. Adhokṣaja means who is beyond the perception of these material senses. This is our subject matter. Our subject matter is not anything material. Material is within the purview of my material senses. But our subject matter is beyond the senses. Adhokṣaja, therefore it is said. Adhokṣaja. Just like Kuntī and others. Kṛṣṇa was not present before their eyes. Kṛṣṇa has already gone to His abode. But still, it is said that ekānta-bhaktyā bhagavaty adhokṣaje. Adhokṣaje. The same word is used. But if you cannot see God now, how there can be ekānta-bhakti?

Ekānta-bhakti means unalloyed devotion. This is the secret of devotional life. Even God is not physically present, a devotee can be very much exalted by devotional service. That is the teaching of Lord Caitanya Mahāprabhu. Because the sahajiyās... Sahajiyā means persons who take things very easily, according to his sense perception, manufactured. They are called sahajiyās. But these Gauḍīya Vaiṣṇava, the devotees following the footprints of Śrī Caitanya Mahāprabhu, they are not sahajiyās; they are devotee of the Adhokṣaja. Beyond the sense perception, still, they are devotee. This is the secret of Gauḍīya Vaiṣṇava. Beyond the sense perception. Just like Gosvāmīs. They were living at Vṛndāvana. And what sort of living? Simply in separation and search. Caitanya Mahāprabhu also taught us like that. He was searching, "Where is Kṛṣṇa? Where is Kṛṣṇa?" and feeling separation. Just like you feel sometimes with your lover separation and you search, this is our process. Always feel separation from Kṛṣṇa and try to search out. This is ekānta. This is explained here, ekānta-bhaktyā bhagavaty adhokṣaje. Adhokṣaje, "He is beyond my perception. Still, my devotion is unalloyed." Not that "I cannot see where is God. Oh, what is devotion?" Just try to understand. It appears to be contradictory. Because foolish people say that "If you cannot see God, where is the question of devotion? You want to serve God, but if you cannot see God, then how you can serve?" Therefore, particularly this word is used, ekānta-bhaktyā bhagavaty adhokṣaje niveśitātmopararāma saṁsṛteḥ. That is the process.
So even though we cannot see God with our present eyes, but God is so merciful that He becomes present before us in a manner by which we can see Him. That is this vigraha, arcā-vigraha. God is beyond our sensual perception, adhokṣaja. But those who are neophyte, they may become atheist that "We cannot see God, that... How can I serve Him?" But those who are advanced, they can see God every moment, although physically others cannot see. The example is that Hiraṇyakaśipu and Prahlāda. Prahlāda is seeing God, but his father, he is asking, "Where is your God? Where is your God?" He was saying to the column, pillar: "Is your God there?" But he is seeing God there; he says, "Yes." So he became angry. He broke the column, and actually God came out.

So it is the question of advancement. So Caitanya Mahāprabhu and His followers taught us that if you feel separation... How you will feel separation unless you love? And you simply worship the Supreme in a feeling of separation, then that is perfection. Then that is perfection. Therefore the Gosvāmīs, their prayer, their method of worshiping the Lord at Vṛndāvana... They left their ministerial post and went to Vṛndāvana by the order of Śrī Caitanya Mahāprabhu. So what was their process? The process was tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. They gave up their materialistic way of life as very insignificant. They were ministers. They were ministers. Their associates were very big, big men. But tyaktvā tūrṇam aśeṣa-maṇḍala-pati. Maṇḍala-pati means leaders, leaders of the society, poli..., big, big politician, businessmen, important men. Because they were minister, everyone used to come to see, and they were associated with. But they gave up. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. How it was given up? Sadā tuccha-vat: "Oh, it insignificant. What is this? There is no need of..." And bhūtvā dīna-gaṇeśakau karu... Why? Why they gave it up? Because they thought... Under the instruction of Śrī Caitanya Mahāprabhu, they understood that "So many mass of people are suffering without Kṛṣṇa consciousness. So we have to do something for them." Therefore they gave up. Not a fancy, "I become naked, that's all." What is the use of your becoming naked? You must do something. That is Kṛṣṇa consciousness. Not that "I have become mendicant. I have given up all material things." You cannot give material things. Instead of coat, pant, you may have a shabby cloth. That's all. You cannot give up. That is not possible. You have to accept something. But they are thinking that "Because I have given up this coat, pant, and I am now a shabby dress, I have become advanced." Not that. You must some positive engagement.
(Lecture on Srimad Bhagavatam------1:15:33-------by Srila Prabhupada).

VAIDHI-BHAKTI

So Kṛṣṇa is ready to accept our service in so many ways. Either if you cannot establish Deity, then you simply hear about Him. That is the most important thing. We do not require to establish temple everywhere. If there is possible to establish temple and serve Kṛṣṇa properly according to the regulation mentioned in the śāstras or instructed by the spiritual master, that is called vaidhī-bhakti. Vaidhī-bhakti. Vaidhī-bhakti means discharging devotional service under regulative principles. So without vaidhī-bhakti, you cannot jump to the rāga-bhakti. Rāga-bhakti is spontaneous. That does not require any regulative principles. Out of love, out of feeling anyone wants to serve Kṛṣṇa. That is called..., that is gopīs. All the inhabitants of Vṛndāvana, they did not undergo any regulative principles. But spontaneously, they are always ready to serve God, Kṛṣṇa. That is called rāga-bhakti. Just like to... The example... There are examples. Just like a mother, as soon as there is child, baby, she takes care. She takes care. Although she does not go to a school how to take care of a child, but automatically. Automatically she takes care. Similarly, this automatically serving Kṛṣṇa, that is called rāga-bhakti. That is reached by vaidhī-bhakti, by practicing. Just like formerly there was marriage, child marriage—a small boy, a small girl. But simply by association the girl understands how to serve the husband and the husband also understand how to give protection to the wife, and mostly, the life was very pleasing, happy. From the very beginning she knows, "Here is my husband," and he knows, "Here is my wife." At least we have seen in our India. There is no question of separation. There is no question of divorce. The love is there from the very beginning. The propensity was there and immediately the object of love is there. A girl has got husband; a husband has got a wife. So the love continues spontaneously.
(Lecture on Srimad Bhagavatam-------3:26:41-------by Srila Prabhupada).

The next stage in the process of elevation to love of God is sādhu-saṅga (CC-2:22:83), association with persons already in the highest stage of love of God. One who avoids such association and simply engages in mental speculation or so-called meditation cannot be raised to the perfectional platform. But one who associates with pure devotees or an elevated devotional society goes to the next stage—bhajana-kriyā, or acceptance of the regulative principles of worshiping the Supreme Lord. One who associates with a pure devotee of the Lord naturally accepts that person as his spiritual master, and when the neophyte devotee accepts a pure devotee as his spiritual master, the duty of the spiritual master is to train the neophyte in the principles of regulated devotional service, or vaidhi-bhakti. At this stage the devotee's service is based on his capacity to serve the Lord. The expert spiritual master engages his followers in work that will gradually develop their consciousness of service to the Lord. Therefore the preliminary stage of understanding prema, love of God, is to approach a proper pure devotee, accept him as one's spiritual master, and execute regulated devotional service under his guidance.
(Narada Bhakti Sutra--purport).

Now this sādhana-bhakti, or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called vaidhi, or regulated. One has to do it without argument. Another part of sādhana-bhakti is called rāgānugā. Rāgānugā refers to the point at which, by following the regulative principles, one becomes a little more attached to Kṛṣṇa and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer ārati, which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers ārati, 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. Although it is within the category of practice, this offering of loving service is spontaneous. So the practice of devotional service, sādhana-bhakti, can be divided into two parts—namely, regulative and spontaneous.
(Nectar of Devotion).

BHAKTI-MARG

Dharma is given by the Supreme Personality of Godhead, just as the law is given by the state government. Man-made dharma has no meaning. Śrīmad-Bhāgavatam refers to man-made dharma as kaitava-dharma, cheating religion. The Supreme Lord sends an avatāra (incarnation) to teach human society the proper way to execute religious principles. Such religious principles are bhakti-mārga. As the Supreme Lord Himself says in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (B.G. 18:66).
(Srimad Bhagavatam--------5:3:20--------purport).

In the bhakti-mārga, the path of devotional service, one must strictly follow the regulative principles by first controlling the tongue (sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234)). The tongue (jihvā) can be controlled if one chants the Hare Kṛṣṇa mahā-mantra, does not speak of any subjects other than those concerning Kṛṣṇa and does not taste anything not offered to Kṛṣṇa. If one can control the tongue in this way, brahmacarya and other purifying processes will automatically follow. It will be explained in the next verse that the path of devotional service is completely perfect and is therefore superior to the path of fruitive activities and the path of knowledge.
(Srimad Bhavavatam-------6:1:13-14--------purport).

Unless one performs activities with reference to Kṛṣṇa consciousness, cessation of material activities will not be helpful. In hopes of achieving naiṣkarmya, freedom from material action, many highly elevated sannyāsīs stopped their activities, yet they failed and returned to the material platform to act as materialistic persons. But once one is engaged in the spiritual activities of bhakti-yoga, one does not fall down. Our Kṛṣṇa consciousness movement is therefore an attempt to engage everyone always in spiritual activity, by which one becomes transcendental to material actions. The spiritual activities of bhakti-mārga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (S.B.7:5:23)—lead one to understand the Supreme Personality of Godhead. Therefore, as stated here, sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā: "The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga."
(Srimad Bhagavatam--------8:3:11--------purport).

AVYABHICARINI-BHAKTI AND BHAVA-BHAKTI

Śuddha-bhakti, the activity of the soul proper—in other words, engagement in the transcendental loving service of the Lord—is performed in a liberated condition. In Bhagavad-gītā (14.26) it is stated:
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."
Avyabhicāriṇī bhakti means unalloyed devotion. A person engaged in devotional service must be free from material motives. In this Kṛṣṇa consciousness movement, one's consciousness must be changed. If consciousness is aimed toward material enjoyment, it is material consciousness, and if it is aimed toward serving Kṛṣṇa, it is Kṛṣṇa consciousness.
(Netar of Instruction).

Just like Bilvamaṅgala Ṭhākura. I think I have several times spoken about Bilvamaṅgala Ṭhākura. So Bilvamaṅgala Ṭhākura, he raised himself in his previous life to the bhāva-bhakti. Bhāva-bhakti means always feeling for Kṛṣṇa. That is the prior stage of loving Kṛṣṇa, bhāva-bhakti. So he, in his previous life he was raised, but somehow or other, he fell down. But it is assured, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: [Bg. 6.41] "Even such Kṛṣṇa consciousness person falls down, he is given chance to take birth in nice brāhmaṇa family or śuci, pure family, and rich family." So Bilvamaṅgala Ṭhākura was very rich man. He was born in a very rich brāhmaṇa family. And he was addicted to prostitute. By some way or other, he had some inclination like that. So he could not finish Kṛṣṇa consciousness. He fallen down. But at a opportune moment he got again the Kṛṣṇa consciousness. How is that? The incidence is that he was performing the śrāddha ceremony of his father, but he had a girlfriend, prostitute. So he wanted to go there very quickly. So somehow or other he finished. And he wanted to go there. But on the road he found that it was very heavily raining and he had to cross the river. So he did everything. And he... The prostitute was... She thought that "Bilvamaṅgala is not coming today. It is very..., so much raining." So when she saw that Bilvamaṅgala is at the door, she was astonished. She said, "Bilvamaṅgala, how did you come here in this rainy, torrents of rainy...?" So he disclosed everything that how he catched one dead body in the river, then he crossed the river, then he jumped over the wall. So she was astonished, and she simply said, "Oh, this much affection if you would have with Kṛṣṇa, how you would have been... Your life would have been nice." Immediately it was... "Oh, Kṛṣṇa...?" Immediately, he left everything. Immediately he left everything and went to Vṛndāvana. He is... So Kṛṣṇa is so nice. Just at the right point He will remind. Yatate ca tataḥ. Here, in the Bhagavad-gītā, yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana, pūrvābhyāsena. He was accustomed, so immediately reminded, immediately.
( Lecture on Srimad Bhagavatam ------1:5:18-------by Srila Prabhupada).

PARA-BHAKTI

Parā-bhakti. Na aparā. Aparā means material, and parā means transcendental. Parā-bhakti. Without coming to the stage of parā-bhakti, one cannot understand Kṛṣṇa. So that parā-bhakti means one must be freed from all sinful activities. Yeṣām anta-gataṁ pāpam. Not ordinary man. Yeṣām anta-gataṁ pāpaṁ janānām, janānāṁ puṇya-karmaṇām. Those who are always engaged in pious activities, they cannot be engaged in sinful activities. By pious activities, constantly being engaged in pious activities... Then what is that pious activities? Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Simply if you hear and chant Hare Kṛṣṇa mahā-mantra, puṇya-śravaṇa-kīrtanaḥ, you become pious. Even you, you do not understand, if you simply engage. So the method is very simple. You can become pious and you can become free from all sinful activities.
(Lecture on Bhagavad-Gita------18:67------by Srila Prabhupada).

Therefore some yoga system, jñāna-yoga system, or dhyāna-yoga system, and there is bhakti-yoga system. That bhakti-yoga system is the perfect. And jñāna-yoga system or dhyāna-yoga system, that is partial understanding, Paramātmā feature. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. In that way you can understand, you can come to the platform of understanding samaḥ sarveṣu bhūteṣu. But that is not perfection. Still you have to go. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. After realizing samaḥ sarveṣu bhūteṣu, this principle, then you will have to enter into the devotional service, parā-bhakti. Parā-bhakti means transcendental. Bhakti means parā. Bhakti does not mean material. Material, it looks like material activities, but it is not material activities. Just like the example can be given just like a man, a boy is flying kite. He is, what is called, the reel? So sometimes he brings down the kite and sometimes he allows the kite to go. There are two kind of playing. So similarly, the one kind of activity means you are becoming free from the resultant action of activities, and one kind of activity is you are becoming entangled. (Lecture on Srimad Bhagavatam--3:25:29--Bombay, 29th. November, 1974).
Prabhupada:So just like one man is suffering from disease. Some way or other, if he comes in the, what is called, convalescent stage? Means freed from the diseased condition. But if he keeps that convalescent stage rightly, he do not, what is called, again...?
Devotee: Relapse.
Prabhupāda: Relapse. If you do not relapse the disease, then you are nice. Similarly, to keep in Kṛṣṇa consciousness means you are not diseased condition, but do not allow the disease to relapse. That means do not deviate from the devotional service. Māṁ ca avyabhicāreṇa bhakti-yogena yaḥ sevate. Avyabhicāriṇi. Don't misuse the devotional service. Then you are all right. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. Then you keep yourself always in transcendental position, brahma-bhūtaḥ position. And then from brahma-bhūtaḥ position, you can elevate yourself to the parā bhakti, spontaneous. Parā bhakti means spontaneously, spontaneous devotional service. Automatically, you will be loving Kṛṣṇa.
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
[Bg. 18.54]
The under, after being in the brahma-bhūtaḥ stage, that devotional service is very sound. Parā bhakti.
(Lecture on Nectar of Devotion -------by Srila Prabhupada).

SUDDHA-BHAKTI

It is said in Caitanya-caritāmṛta (Madhya 22.38-39):
kṛṣṇa kahe,—'āmā bhaje, māge viṣaya-sukha
amṛta chāḍi' viṣa māge,—ei baḍa mūrkha
āmi—vijña, ei mūrkhe 'viṣaya' kene diba?
sva-caraṇāmṛta diyā 'viṣaya' bhulāiba
"Kṛṣṇa says, 'If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.' " If a devotee maintains some material desire and at the same time very sincerely desires to engage at the lotus feet of Kṛṣṇa, Kṛṣṇa may directly give him unalloyed devotional service and take away all his material desires and possessions. This is the Lord's special favor to devotees. Otherwise, if one takes to Kṛṣṇa's devotional service but still has material desires to fulfill, he may become free from all material desires, as Dhruva Mahārāja did, but this may take some time. However, if a very sincere devotee wants only Kṛṣṇa's lotus feet, Kṛṣṇa directly gives him the position of śuddha-bhakti, unalloyed devotional service.
(Srimad Bhagavatam------8:16:21------purport).

" If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him."
In the Caitanya-caritāmṛta three kinds of devotional service are described—namely, bhakti (ordinary devotional service), śuddha-bhakti (pure devotional service) and viddha-bhakti (mixed devotional service).
When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service. Besides bhakti-yoga, the Bhagavad-gītā also describes karma-yoga, jñāna-yoga and dhyāna-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion. Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jñāna-yoga and dhyāna-yoga. But such devotional service is adulterated by the three kinds of material activities.
(Sri Caitanya Caritamrta------1:4:21-22------ translation and purport).

For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jñāna-yoga, is recommended. But devotees standing on the spiritual platform have no need of such material conceptions of adulterated devotion. Adulterated devotional service does not directly aim for love of the Supreme Personality of Godhead. Therefore service performed strictly in conformity with the revealed scriptures is better than such viddha-bhakti because it is free from all kinds of material contamination. It is executed in Kṛṣṇa consciousness, solely to please the Supreme Personality of Godhead.
Those who are spontaneously devoted to the Lord and have no aims for material gain are called attracted devotees. They are spontaneously attracted to the service of the Lord, and they follow in the footsteps of self-realized souls. Their pure devotion (śuddha-bhakti), manifested from pure love of Godhead, surpasses the regulative principles of the authoritative scriptures. Sometimes loving ecstasy transcends regulative principles; such ecstasy, however, is completely on the spiritual platform and cannot be imitated. The regulative principles help ordinary devotees rise to the stage of perfect love of Godhead. Pure love for Kṛṣṇa is the perfection of pure devotion, and pure devotional service is identical with spontaneous devotional service.
Flawless execution of regulative principles is exhibited in the Vaikuṇṭha planets. By strictly executing these principles one can be elevated to the Vaikuṇṭha planets. But spontaneous pure loving service is found in Kṛṣṇaloka alone.
(Sri Caitanya Caritamrta------1:4:21-22------ purport).

Śuddha-bhakti, the activity of the soul proper—in other words, engagement in the transcendental loving service of the Lord—is performed in a liberated condition. In Bhagavad-gītā (14.26) it is stated:
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."

Avyabhicāriṇī bhakti means unalloyed devotion. A person engaged in devotional service must be free from material motives. In this Kṛṣṇa consciousness movement, one's consciousness must be changed. If consciousness is aimed toward material enjoyment, it is material consciousness, and if it is aimed toward serving Kṛṣṇa, it is Kṛṣṇa consciousness. A surrendered soul serves Kṛṣṇa without material considerations (anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11)). Jñāna-karmādy-anāvṛtam: unalloyed devotional service, which is transcendental to the activities of the body and mind, such as jñāna (mental speculation) and karma (fruitive work), is called pure bhakti-yoga. Bhakti-yoga is the proper activity of the soul, and when one actually engages in unalloyed, uncontaminated devotional service, he is already liberated (sa guṇān samatītyaitān - Bhagavad-Gita------14:26).
(Nectar of Instruction).

RAGANUGA-BHAKTI

Śrī Rūpa Gosvāmī has defined rāgānugā-bhakti as spontaneous attraction for something while completely absorbed in thoughts in it, with an intense desire of love. Devotional service executed with such feelings of spontaneous love is called rāgānugā-bhakti. Devotional service under the heading of rāgānugā can be further divided into two categories: one category is called "sensual attraction," and the other is called "relationship."
(Nectar of Devotion).

The mood of surrender during the stage of vaidhi-bhakti (devotional service under strict rules and regulations) is different from that in the stage ofrāgānuga-bhakti (spontaneous devotional service). In the spontaneous stage, the mood of surrender is the natural expression of the self. When the process of surrender is followed step by step, one patiently executes the Lord's orders and gradually becomes enthusiastic. Such a devotee follows the regulative principles of hearing, chanting, remembering, and so on, and emulates previous saintly preceptors. In the association of devotees he becomes more and more proficient in rendering devotional service. Gradually his service becomes easier. Thus constant remembrance of the Lord comes simply by developing enthusiasm and patience in devotional activities.
(Renunciation Through Wisdom).

An advanced devotee is attracted by the service rendered by an eternal servitor of the Lord. This attraction is called spontaneous attraction. Technically it is called svarūpa-upalabdhi. This stage is not achieved in the beginning. In the beginning one has to render service strictly according to the regulative principles set forth by the revealed scriptures and the spiritual master. By continuously rendering service through the process of vaidhī bhakti, one's natural inclination is gradually awakened. That is called spontaneous attraction, or rāgānugā bhakti.
(Sri Caitanya Caritamrta-------2:22:153-------purport).

When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles. This stage is called rāga-bhakti, or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana. This is called rāgānuga-bhakti. Rāgānuga-bhakti, or spontaneous devotional service, can be executed in the śānta-rasa when one aspires to be like Kṛṣṇa's cows or the stick or flute in the hand of Kṛṣṇa, or the flowers around Kṛṣṇa's neck. In the dāsya-rasa one follows in the footsteps of servants like Citraka, Patraka or Raktaka. In the friendly sakhya-rasa one can become a friend like Baladeva, Śrīdāmā or Sudāmā. In the vātsalya-rasa, characterized by parental affection, one can become like Nanda Mahārāja and Yaśodā, and in the mādhurya-rasa, characterized by conjugal love, one can become like Śrīmatī Rādhārāṇī or Her lady friends such as Lalitā and Her serving maids (mañjarīs) like Rūpa and Rati. This is the essence of all instruction in the matter of devotional service."
(Nectar of Instruction------purport).