1.3 · Bhāva-bhakti

Bhāva-bhakti should be defined. Previously two types of bhakti were delineated in discussing the general qualities of bhakti: ceṣṭā-rūpa and bhāva-rūpa. Ceṣṭā-rūpa-bhakti (bhakti consisting of action) has two types: sādhana-rūpa for attaining bhāva-bhakti (actions as practice for attaining bhāva), and kārya-rūpa (actions after attaining bhāva—the goal of practice). Kārya-rūpa-bhakti takes the form of anubhāvas when one experiences rasa. Sādhana-rūpa-bhakti has just been described. The anubhāvas of kārya-rūpa-bhakti will be shown in relation to rasa in the second wave of the Southern Section. Bhāva-rūpa-bhakti has two types: sthāyi-rūpa (permanent emotion) and sañcāri-rūpa (transitory emotion). Sthāyi-rūpa has two types: 1) prema, which also indicates higher states such as praṇaya; and 2) bhāva, also called rati, which is the preliminary stage of bud of prema. Sañcāri-rūpa-bhakti will be discussed later in relation to rasa, in the fourth wave of the Southern Section. [Note: Sthāyi-bhāva is discussed in the fifth wave of the Southern Section.] śuddha-sattva-viśeṣātmā Now, this verse describes bhāva, also called rati, which is the general form of the sthāyi-bhāva, and the bud of the sthāyi-bhāva which continues to exist in the higher stages such as praṇaya and mahā-bhāva. By using the phrase śuddha-sattva-viśeṣātmā, the author indicates that, in the future, this bhāva will transform into more elevated states, culminating in mahā-bhāva. In the verse, śuddha-sattva refers to saṁvit, which is a transformation of the Lord’s svarūpa-śakti. Saṁvit means knowledge—whose intrinsic nature is that it is self-revealing. [Note: “Self-revealing” is a phrase used to indicate the essential nature of knowledge. Knowledge must have, as a basic component, an awareness of self. Based on this, awareness of other objects arises.] Śuddha-sattva, here, does not indicate the mode of goodness, which is also called sattva, but which belongs to material nature. This śuddha-sattva is described in the second part of the Bhagavat-sandarbha, and in the second chapter of the Vaiṣṇava-toṣaṇī. As well, the combination of śuddha-sattva with the word viśeṣa, to form the word śuddha-sattva-viśeṣa (excellent part of śuddha-sattva), refers to another transformation of the svarūpa-śakti called hlādinī. This śakti is described in the Viṣṇu Purāṇa: hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye | hlāda-tāpa-karī miśrā tvayi no guṇa-varjite || The hlādinī, sandhinī and saṁvit śaktis are one energy, which resides in You, the shelter of all things. The mixture of happiness and distress found in the material world does not exist in You, who are beyond the guṇas. Viṣṇu Purāṇa 1.12.69 Following from this statement, it should be understood that this hlādinī is the greatest energy of the Lord, and should be understood to be the very essence of all the combined, concentrated transformations of His svarūpa-śakti. Furthermore, the power of the combination of hlādinī and saṁvit causes the most intense state of desiring to please the Lord. This intense desire resides within the Lord’s eternal associates. Further, concentration of this condensed hlādinī will transform bhāva into the highest state of mahā-bhāva called modana. This is the subject of Śrī Ujjvala-nīlamaṇi: rādhikā-yūtha evāsau modano na tu sarvataḥ | yaḥ śrīmān hlādinī-śakteḥ suvilāsaḥ priyo varaḥ || Modana belongs to Rādhā’s group and does not appear elsewhere. It is the most glorious, pleasing, charming manifestation of the hlādinī-śakti. Ujjvala Nīlamaṇi 14.176 asau bhāva ucyate

śarīrendriya-vargasya vikāraṇāṁ vidhāyakāḥ |bhāvāvirbhāva-janitāś citta-vṛttaya īritāḥ || Bhāvas are defined as a variety of conditions of the mind, produced though a relation between a subject and an object of love, which produces transformations of the body and senses. BRS 2.4.251 Citta-vṛtti in the definition refers to a variety of conditions (transformations) of the mind. Amara-kośa says vikāro mānaso bhāvaḥ: bhāva means transformation of the mind. This does not refer, in the present context, to the vyabhicāri-bhāvas (which also transform the mind), which will be described later. That is because, in the present definition, it is mentioned that bhāva creates a softening of the heart. The vyabhicāri-bhāvas do not soften the heart, but rather act upon those devotees whose hearts have already been softened. The verse also describes bhāva as the preliminary state of prema, and this cannot apply to the vyabhicāri-bhāvas. Therefore, the meaning is this. That general bhakti (asau), which was defined as favorable service to the Lord, is called bhāva when referring to one particular portion of it called bhāva-rūpa-bhakti. What is the essential nature of that bhāva? Bhāva has, as its svarūpa or essence (ātmā), Kṛṣṇa’s svarūpa-śakti, in the form of hlādinī and saṁvit (śuddha-sattva-viśeṣa). This svarūpa is an eternal object, an eternal manifestation (nitya-siddha), situated within the eternal dear associates of the Lord. [Note: This was described in the definition of sādhana-bhakti. This bhāva-bhakti, the end result of sādhana, is spiritual, and therefore eternal. It manifests within a person at the stage of bhāva, but is eternally present within the eternal associates.] Uniting itself with its place of appearance (namely, the mind of the devotee), this bhāva becomes a variety of mental conditions (citta-vṛtti) characterized by a favorable attitude to the Lord. [Note: This means the emotional and perceptual functions of the jīva for perceiving the Lord are accomplished by the eternal saṁvit and hlādinī śaktis.] rucibhiś citta-māsṛṇya-kṛd Furthermore, this bhāva softens the heart (mind) with its desires (rucibhiḥ) for meeting the Lord, serving the Lord favorably, and attaining the friendship of the Lord. This bhāva is also the sprout, which will become prema, and which will be described later. prema-sūryāṁśu-sāmya-bhāk By comparing prema to the sun, there is the suggestion that, just as the sun will appear soon after the light of dawn, prema will appear very soon after the appearance of bhāva. As well, it is like a ray of the sun (prema-sūryāṁśu-sāmya-bhāk); it is the first glow of the sun of prema. It will be explained later that prema is the condensed form of bhāva: bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate (BRS 1.4.1) This bhāva, whose very form is the essence of the hlādinī function of the Lord, should also be understood to be non-material, since it makes the happiness of liberation insignificant, [Note: This quality of bhāva was discussed in the first wave of the Eastern Section.] brings about the Lord’s appearance, and produces bliss. If one is particularly inquisitive about proofs, one should see the Prīti-sandarbha. Though this bhāva is seen in the eternal associates of the Lord, the mental conditions of the devotees within this world become similar, by the mercy of the Lord and His devotees. By this mercy alone it shall appear. There is no need to elaborate further.

This verse shows that bhāva is the ray of prema or the sprout of prema.

Two verses now describe in more detail that rati or bhāva, which was just described, when it appears in the Lord’s dear devotees in this world. That (asau), which has the form of śuddha-sattva-viśeṣa and has pleasure as its essence, is called rati, because, literally, the meaning of rati is “pleasure.” Though this rati is self-revealing (not dependent on anything else), since it reveals Kṛṣṇa and everything else, it (by its mercy) manifests within the functioning of the mind of the Lord’s dear devotees in this world, and then becomes one with their minds—it becomes their minds and their emotions (tat-svarūpatām vrajantī). It appears (bhāsamānā) in the mind as if by the actions of the mind (prakāśyavat) (though it is self-revealing, independent). This is like Brahman, the Supreme Lord, who, though self-revealing and independent, makes His appearance as if being born. By its own arrangement (svayam), bhāva acts as previous and later states—as both cause and effect. Factually, bhāva is taste or delight itself, by its portion which experiences the sweetness of Kṛṣṇa. Still (tu), rati or bhāva (asau) by another portion becomes the cause of tasting Kṛṣṇa’s many forms and activities, which are most desired by the experiencer. Its samvit (awareness) portion accomplishes this effectively. However, by the hlādinī portion, rati, simply, remains as a blissful state—it is the experience of bliss (effect). [Note: By bhāva, one is able to perceive Kṛṣṇa. But, in perceiving Kṛṣṇa, one experiences bhāva, blissful love of Kṛṣṇa.] Vastutaḥ here means “what actually happens.” The word tu is used to show distinction of the two aspects, cause and effect. Kṛṣṇādi means Kṛṣṇa and His associates, pastimes, form and qualities. [Note: The word kṛṣṇa also indicates other forms of the Lord.]

Two verses now describe in more detail that rati or bhāva, which was just described, when it appears in the Lord’s dear devotees in this world. That (asau), which has the form of śuddha-sattva-viśeṣa and has pleasure as its essence, is called rati, because, literally, the meaning of rati is “pleasure.” Though this rati is self-revealing (not dependent on anything else), since it reveals Kṛṣṇa and everything else, it (by its mercy) manifests within the functioning of the mind of the Lord’s dear devotees in this world, and then becomes one with their minds—it becomes their minds and their emotions (tat-svarūpatām vrajantī). It appears (bhāsamānā) in the mind as if by the actions of the mind (prakāśyavat) (though it is self-revealing, independent). This is like Brahman, the Supreme Lord, who, though self-revealing and independent, makes His appearance as if being born. By its own arrangement (svayam), bhāva acts as previous and later states—as both cause and effect. Factually, bhāva is taste or delight itself, by its portion which experiences the sweetness of Kṛṣṇa. Still (tu), rati or bhāva (asau) by another portion becomes the cause of tasting Kṛṣṇa’s many forms and activities, which are most desired by the experiencer. Its samvit (awareness) portion accomplishes this effectively. However, by the hlādinī portion, rati, simply, remains as a blissful state—it is the experience of bliss (effect). [Note: By bhāva, one is able to perceive Kṛṣṇa. But, in perceiving Kṛṣṇa, one experiences bhāva, blissful love of Kṛṣṇa.] Vastutaḥ here means “what actually happens.” The word tu is used to show distinction of the two aspects, cause and effect. Kṛṣṇādi means Kṛṣṇa and His associates, pastimes, form and qualities. [Note: The word kṛṣṇa also indicates other forms of the Lord.]

This verse describes two ways in which bhāva appears: by sādhana and by the mercy of Kṛṣṇa and His devotees. Sādhanābhiniveṣena (absorption in sādhana) means “by bhakti at the stage of niṣṭhā, after anartha-nivṛtti.” Ati-dhanyānām means “of those who have the great fortune, which arises from previous association with great devotees.”

In this verse, the cause of bhāva arising in the devotees of this world is discussed. Persons become very fortunate (ati-dhanyānām) by prior association with great devotees. bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ sat-saṅgamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And, when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects. SB 10.51.53 rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo ’bhiṣekam My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vānaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee. SB 5.12.12 Discussion that is more detailed will be found in the Bhakti-sandarbha.

Bhāva may arise by vaidhi-sādhana or rāgānuga-sādhana. This gives rise to two varieties of bhāva. “Sādhana gives rise to niṣṭhā. Without developing ruci and then āsakti, how will bhāva arise?” This verse answers by saying that one must go through those stages.

“There, every day, by the mercy of the sages, who were reciting topics about Kṛṣṇa, hearing those topics, I developed rati for Kṛṣṇa, who has pleasing fame.” Mercy (anugraha) mentioned in this verse means that the devotees gave their permission to Nārada to hear, following the scriptural procedure. “You should also listen to these talks about Kṛṣṇa.” This indicates vaidhi-bhakti. The word manoharā means, “Causing the appearance of ruci.” Though one should mention that faith, as the starting point of all stages, is the cause of rati, the description is given in this way to show the quick appearance of rati from absorption in the stages arising after anartha-nivṛtti.

The mercy, or anugraha, mentioned in this verse means that the devotees gave their permission to Nārada to hear. This is the scriptural procedure. “You should also listen to these talks about Kṛṣṇa.” Manoharāḥ (attractive) indicates, “Causing the appearance of ruci.” Śraddhā, or faith, is not mentioned in the verse, since it is always a necessary element.

In verse 1.5.28 of the Bhāgavatam (quoted in the next verse of the text), Nārada says bhaktiḥ pravṛttātma rajas-tamopahā. The word bhakti indicates prema. Thus in the context, rati, in this verse, means bhāva, since it is the preliminary state, and bhakti means prema, since it is the superior state. Thus, the difference between bhāva and prema, as stated in the definition of bhāva, is illustrated: bhāva is like a ray of the sun of prema.

The word manoratham (with joy in the heart) indicates rāgānuga-sādhana. By the influ­ence of the deity form, she developed rāga similar to that of Kṛṣṇa’s dear associ­ates. The girl has also said previously in the same Purāṇa: bahvīṣv anyāsu nārīṣu mayy evādhika-prītiman | nṛtyaty asau mayā sārdhaṁ kaṇṭhāśleṣādi-bhāva-kṛt || Among many women, the Lord has greatest affection for me. He dances with me while embracing my neck. But though this claim is made by the young girl in the Padma Purāṇa, it is also said that Rādhā is the supreme lover of Kṛṣṇa in the Gautamīya-tantra: sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila | tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā | prakṛteḥ para evāhaṁ sāpi mac-chakti-rūpiṇī || I am the three principles--effect, cause, and that which transcends both cause and effect. Rādhikā, my dear lover, is also these three principles. Just as I am transcendental to matter, so is she, My energy, transcendental to matter. In the Gautamīya-tantra Kṛṣṇa also says: devī kṛṣṇa-mayī proktā rādhikā para-devatā | sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā || Rādhikā is said to be the same as Kṛṣṇa. She is the supreme deity, representing all auspiciousness, all beauty and supreme attraction. In this way Rādhā has been described. It should be understood that the young girl mentioned in the verse must be an expansion of that celebrated Rādhā who embodies that great, eternal śakti. Rādhā decided to make the girl her sakhī when the girl reached the final stage, and by her mercy considered that the girl, achieving all perfection by that sādhana, was non-different from herself. For this reason, the Padma Purāṇa described that the young girl thought herself as the only lover of Kṛṣṇa, identifying herself as Rādhā.

The mercy may be produced by the words spoken by the Lord (vācika). Alternatively, the Lord may be­stow mercy, producing bhāva, by showing Himself to the devotee (āloka-dāna). On the other hand, the mercy may simply manifest in the devotee’s heart (hārda). The verse starting smerāṁ bhaṅgi in the second part (BRS 1.2.239) illustrates mercy by seeing the Lord. Mercy given by Vṛndāvana and other items are included in the “mercy given by devo­tees.”

Bhakti to Viṣṇu, which is the goal (upeya), has appeared without sādhana (upāyaiḥ). The conclusion is that he attained bhāva only by the mercy of the Lord, since there is no evidence of performance of any sādhana, or of obtaining the mercy of devotees. This mercy must have appeared through the heart, because he developed bhakti in the form of remembering the Lord while still in the womb. While in the womb, he did not see the Lord or receive words of blessing from the Lord. Thus, mercy manifesting in the heart could have been the only way. The Brahma-vaivarta Purāṇa gives the details.

The main qualities of a person having bhāva are now explained.

The main qualities of a person having bhāva are now explained.

…Parīkṣit was not disturbed, though understanding his approaching death, which was a cause for disturbance.

“May the brāhmaṇas accept (pratiyantu) me as a surrendered soul, since I have fixed my mind on the Lord. Gaṅgā should also accept me.” Just as the great tolerance of Parīkṣit is seen here because of his great prema, it is understood that when he had previously devel­oped bhāva, the sprout of prema, his tolerance also had sprouted in a similar way. Other examples should be understood in the same way.

Here detachment is the cause, and distaste is the effect, but they are considered the same in the definition, because, they are mutually dependent.

The yoga is Vaiṣṇava-yoga. The jñānam is knowledge concerning the Lord. The śubha-karma is services performed by the devotee. Thus the meaning is “I do not perform hearing and chanting with devotion, I do not concentrate my mind on the Lord, I have no knowledge of the Lord, nor do I perform any service for the Lord. I do not have a birth suitable for serving the Lord. I have been born among the lowest people. By seeing or touching them, one must bathe for purification. My unflinching desire for You, who make Yourself readily available to the least qualified, gives me great disturbance.” It should be understood that the desire expressed in this verse is a desire only for attaining service at the level of prema arising from pure bhakti devoid of jñāna, karma or yoga, because it is supposed to be an example of āśā-bandha, confidence expressed at the stage of bhāva. Other explanations are not mentioned because they are impossible.

Yoga indicates aṣṭāṅga-yoga. When meditation on Viṣṇu is prominent in that yoga, it becomes Vaiṣṇava-yoga. This meditation incorporating Viṣṇu (or other deities in meditation) is called sagarbha in the yoga system. Jñāna refers to steadiness in brahman. Śubha-karma refers, mainly, to varṇāśrama activities. Good birth is the cause of attaining qualification for the previously mentioned items of yoga, jñāna and karma. These other processes are shown as causes of attaining the Lord, only because of the accompanying performance of bhakti, which is also mentioned in the list. Concerning yoga, Kapila shows, in the Third Canto of Bhāgavatam [Note: In chapter 28, Kapila describes the process of aṣṭāṅga-yoga, with meditation on the form of the Lord.] how yoga can be combined with bhakti. The position of jñāna, in relation to bhakti, is shown in the Gītā in the verse brahma-bhūtaḥ prasannātmā. [Note: Even to perfect jñāna or realization of brahman, a person must perform bhakti. ] (BG 18.54) Śubha-karma should also be practiced with bhakti, as illustrated by sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje—the culmination of religion is that varṇāśrama from which bhakti to the Lord arises. (SB 1.2.6) “I have a thirst (āśā) for attaining the Lord, not motivated by prema for the Lord, but by desire for my own happiness, since I have deeply rooted desires for personal enjoyment, which are difficult to remove (acchedya-mūlā). Then what should I do? I continue to hanker for You, because I think that You can turn that material desire into prema, since You are extra merciful to those who are most deficient (hīnārthādhika-sādhake).” Vyathayate is in the atmanepada form instead of the parasmaipada because of the rule aṇāv akarmakāc cittavat kartṛtvāt (Pāṇini 1.3.88). Generally causative forms are in the parasmaipada, but if the agent is non-sentient, then the causative verb takes the atmanepada. The author considers himself insentient, and this is indicated by the atmanepada form. The lack of qualification expressed in this verse is only an expression of humility (since he is actually not fallen), and thus the verse is used as an example of a person at the stage of rati.

“My eyes long for the form of Kṛṣṇa which enchants the universe.” This expresses his desire to see the Lord. How does that Lord look? He has two dark eyebrows, slightly curved. What else? His eyelashes are beautiful with densely growing, strong hairs. His sweet lips are intensely red. The clear sounds emanating from His flute are intoxicating.

Mādhuryād api madhuraṁ (sweeter than sweet) means the form is extremely sweet. Manmatha-tātasya (the father of Cupid) means that the form invokes feelings of conjugal love. Or it can mean that Kṛṣṇa’s youthful form has the qualities of Cupid, by dividing the word differently manmathatā tasya.

Mathurā, here, means the whole Mathurā maṇḍala (thus including Vraja, which is described in the verse). Sometimes the word vraja-bhūvam is found replacing the word madhu-pūrim.

It has been stated that the quality of real rati is having the desire only to please the Lord. If other desires are present, it should not be considered rati, in spite of the presence of other symptoms, such as sāttvika-bhāvas. That is explained in this verse. The phrase api ca (moreover) should mean api tu (however). If the rati characterized by internal softness (melting of the heart), or what appears to be so, becomes visible in persons, such as those desiring liberation, it should not be considered real rati, because persons desiring liberation have other desires. One should not think that if a person has strong desires for things other than Kṛṣṇa, it can be called rati for that particular object (for instance rati for liberation).

Here the author elaborates on the reason why it is not real rati. How is it possible for rati to appear where there are desires for material enjoyment or liberation? There is a fault in their sādhana: they do not perform pure bhakti. Pure bhakti means that it should not be mixed with jñāna, karma or other unacceptable elements.

Here the author elaborates on the reason why it is not real rati. How is it possible for rati to appear where there are desires for material enjoyment or liberation? There is a fault in their sādhana: they do not perform pure bhakti. Pure bhakti means that it should not be mixed with jñāna, karma or other unacceptable elements.

Rati-lakṣaṇa-lakṣitaḥ means the person has the symptoms of rati. From the presence of one or two symptoms such as tears, the condition has the appearance of bhāva but it is actually raty-ābhāsa, a resemblance to rati. If this raty-ābhāsa has desires for the happiness of material enjoyment or liberation, then it is called pratibimba-raty-ābhāsa. This condition easily bestows the desired goals of liberation, without having to control the senses and mind, and without other practices necessary to achieve liberation. Awarding those goals of enjoyment and liberation without the sādhaka’s exertion shows the powers of pratibimba raty-ābhāsa.

Rati without motivations for material enjoyment or liberation yields the main form of rati, whereas having attachments produces a semblance of rati. This semblance arises through secondary conditions. According to the conditions, there are two types of semblance. The first type is described here. The qualities of rati appear (rati-lakṣaṇa-lakṣitaḥ) in the form of a few tears or other symptoms. Though this seems to indicate a touch of rati, when the symptoms appear along with desires for enjoyment or liberation, it is called pratibimba. The type of rati for the Lord which is contaminated by desires for enjoyment or liberation is called pratibimba-raty-ābhāsa. This pratibimba awards liberation without extreme efforts because of two qualities existing in the Lord—His power to bestow material enjoyment and His power to bestow liberation. This is the extraordinary power of pratibimba-raty-ābhāsa.

The process by which pratibimba appears is described in this verse. Those who are attached to enjoyment and liberation, through occasional rather than constant association with devotees (daivāt), imitate devotional activities, such as chanting, but with their own goals in mind, and they achieve a general tranquility of mind. But their hearts are still contaminated with those desires, since they have not realized the fault of such desires. The devotee’s heart is like the sky, which is untouched by other objects, and is thus suitable for the rising of the moon of prema. The reflection of that moon situated in the devotee’s heart—not the moon itself—appears within the heart of such contaminated persons. A reflection appears because of the impositions (upādhi) caused by other desires. Thus, that reflection is not exactly the same as the original, since it takes support from only a few qualities of the original rati and is a blurred image possessing contamination of other desires. A desire for pure bhāva on the other hand produces a complete and pure reflection, because the aspirant takes support of a host of wonderful qualities of bhāva and makes efforts for the correct goal. When that person with other desires becomes separated from the devotee, will that reflection disappear? No, by the impressions it leaves in his heart, the reflection of bhāva remains there for some time.

The process by which pratibimba appears is described in this verse. Those who are attached to enjoyment and liberation, through occasional rather than constant association with devotees (daivāt), imitate devotional activities, such as chanting, but with their own goals in mind, and they achieve a general tranquility of mind. But their hearts are still contaminated with those desires, since they have not realized the fault of such desires. The devotee’s heart is like the sky, which is untouched by other objects, and is thus suitable for the rising of the moon of prema. The reflection of that moon situated in the devotee’s heart—not the moon itself—appears within the heart of such contaminated persons. A reflection appears because of the impositions (upādhi) caused by other desires. Thus, that reflection is not exactly the same as the original, since it takes support from only a few qualities of the original rati and is a blurred image possessing contamination of other desires. A desire for pure bhāva on the other hand produces a complete and pure reflection, because the aspirant takes support of a host of wonderful qualities of bhāva and makes efforts for the correct goal. When that person with other desires becomes separated from the devotee, will that reflection disappear? No, by the impressions it leaves in his heart, the reflection of bhāva remains there for some time.

Here the word chāyā means beauty or splendor. The Amara-kośa, Nānārtha-varga, gives synonyms: chāyā sūrya-priyā kāntiḥ pratibimbam anātapaḥ: chāyā means the wife of the sun, splendor, reflection, and shade. Here it also means a reflection of or resemblance to beauty. This verse describes this chāyā-raty-ābhāsa, taking into account the meaning of chāyā as “resemblance to beauty” in combination with the word ābhāsa. Little interest (kṣudra-kautūhala) means that though the Lord and bhakti are spiritual, the person has interest in them only as material objects. Because there is curiosity relating to the Lord, even though material, there is an appearance of a little splendor (kānti). That is the meaning of chāyā here. Because of the slight attraction to the Lord, there will be slight symptoms similar to those of real rati. However, because of its nature as chāyā, it is also unsteady (cañcalā), unlike the pratibimba-raty-ābhāsa. In pratibimba-raty-ābhāsa, the attraction to material enjoyment and liberation is very strong, but in chāyā-raty-ābhāsa, the material curiosity about the Lord is transient. Still, because of the influence of the Lord in chāyā-raty-ābhāsa, there is gradually a destruction of the suffering of material existence. One should not say “This type does not fit within the general category of raty-ābhāsa because it lacks desire for enjoyment and liberation.” It is classed as raty-ābhāsa because material curiosity is a form of enjoyment as well (a contamination). As well, it does not overlap with pratibimba-raty-ābhāsa, though both types have desire for enjoyment, because chāyā is connected with only a curiosity about the Lord (whereas pratibimba has a strong commitment to material enjoyment or liberation).

Because of association with devotees, festivals and other items, this rati is sometimes seen even in ignorant persons who have no good qualities such as tolerance and have no desire to extinguish saṁsāra.

There should be simultaneous participation in the items listed (performing actions dear to the Lord, observing the festivals of the Lord, residing in the dhāma of the Lord, and associating with the devotees of the Lord) in order for chāyā-raty-ābhāsa to manifest in ignorant people.

There should be simultaneous participation in the items listed (performing actions dear to the Lord, observing the festivals of the Lord, residing in the dhāma of the Lord, and associating with the devotees of the Lord) in order for chāyā-raty-ābhāsa to manifest in ignorant people.

Bhāva will be destroyed by aparādha to the dearest devotees of Kṛṣṇa. An example is Dvivida the monkey, a follower of Rāma. By aparādha to Lakṣmaṇa, his bhāva disappeared. By medium aparādha, bhāva becomes bhāvābhāsa. If the aparādha is slight, the bhāva changes type. Madhura-rati becomes dāsya-rati. Dāsya-rati becomes śānta-rati.

By two types of grave offenses—offense to the dearest devotee, or to Kṛṣṇa Himself (kṛṣṇa-pṛeṣṭha aparādhataḥ)—even real bhāva is destroyed. By medium offense, bhāva becomes bhāvābhāsa. By slight offense, the bhāva degrades in category. Becoming an inferior type means that there will be degradation in term of the five rasas and the eight stages from mahā-bhāva to rati. [Note: Sādhya-rūpa or hārda-rūpa-bhakti has five types: bhāva, prema, praṇaya, sneha and rāga. In Ujjvala-nīla-maṇi three more types are mentioned: māna, anurāga and mahā-bhāva. Thus, there are eight types of sādhya-bhakti. This is explained in Jīva Gosvāmī’s commentary on BRS 1.2.1. However, since the topic is bhāva-bhakti, the lowest of the eight types, that bhāva could simply decrease in intensity. Furthermore, those at the level of bhāva still have impurities, and could make mistakes because of anarthas, whereas those at the level of prema are pure and could never commit real offense.] Thus, change in bhāva will take place according to the seriousness of the offense.

By intimate association with a person desiring liberation, who is fixed in that philosophy and who uses logic from jñāna scriptures which establish the superiority of liberation over everything else (supratiṣṭhite), real bhāva becomes bhāvābhāsa. Alternatively, he identifies himself with the Lord who is worthy of worship. This becomes self-worship.

Bhajanīyeśa-bhāvatām means identifying oneself as the Lord, who is the actual object of worship. Bhāva for the Lord becomes ahaṅgrahopāsanām, worship of the self.

Kṣaṇam “for a moment” is only a representative term. It implies, as well, that the attempt to identify oneself as the Lord may last for a long time. Mukti-pakṣa-gaḥ means those who are absorbed in the goals of sārūpya, sārṣṭi, and sāmīpya.

Sādhana refers to all the causes of bhāva: sādhana-bhakti, the mercy of Kṛṣṇa and the mercy of the devotee. Īkṣā refers to the knowledge gained through scriptures. Sometimes, bhāva appears suddenly without knowledge of scriptures, and without sādhana, mercy of Kṛṣṇa or mercy of the devotee. It is seen and verified to be real bhāva (īkṣyate). One should then infer sādhana from a previous life, as in the case of Vṛtrāsura and others.

Previously, in verse 1.3.6, three causes of bhāva were mentioned: sādhana, mercy of the Lord and mercy of the devotee. Now, bhāva, arising due to sādhana in previous life, has just been mentioned. Which of these is the best? Hinting at examples such as Pūtana, the author says that bhāva caused by the mercy of Kṛṣṇa is the best.

There may be some external bad conduct (vaiguṇyam), but one should not be hostile to him, because by having bhāva the person cannot be contaminated by those external actions. [Note: BRS 2.1.276 points out that the bhāva-bhakta still has anarthas and could commit sin or aparādha. This distinguishes him from the prema-bhakta. However, even if he makes mistakes, because of his level of advancement, Kṛṣṇa takes care of him.] Thus, it is said: apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantara-śuciḥ Whether one is pure or contaminated, and regardless of one’s external situation, simply, by remembering the lo­tus-eyed Personality of Godhead, one can cleanse one’s in­ter­nal and external existence. Garuḍa Purāṇa This person cannot be criticized, because he has accomplished the goal—he has attained bhāva (kṛtārthaḥ).

A person may show serious contamination. This means that it is seen externally that he performs forbidden activities. However, he shines with internal bhakti, which cannot be defeated by anyone (he is incomparable). A particular case, the moon, is introduced to support the general principle. This is called arthāntara-nyāsa. In the Hari-vaṁśa, it is said: loke cchāyā-mayaṁ lakṣma tavāṅke śaśa-saṁjñitam: the dark spot on the moon is called a rabbit. Though there is a fault in the beauty of the moon, that fault is only superficial.

Rati is described as unstable by nature (uṣṇa) due to ever-increasing desire for the Lord, and this state is without beginning, or continuous (aniśa). Rati is also described as ānanda because it is full of joy. Thus, rati is characterized by continuous instability and very strong bliss. Uṣmānam, in the second line, refers to various sañcāri-bhāvas or vyabhicāri-bhāvas, [Note: Refer to BRS 2.4 for a description of the thirty-three vyabhicāri-bhāvas.] which cause that instability. Thus ends the Third Wave, concerning bhāva-bhakti, in the Eastern Section of the Bhakti-rasāmṛta-sindhu. 1.4 The Fourth Wave Concerning Prema-bhakti In the Eastern Section of Bhakti-rasāmṛta-sindhu Outline of Prema-bhakti I. Definition of Prema-bhakti II. Cause of Prema-bhakti A. From Vaidha-bhāva arising from Vaidhi-sādhana B. From Rāgānugīya-bhāva arising from Rāgānuga-sādhana C. From Kṛṣṇa’s Mercy 1. Māhātmya-jñāna-yukta (for Vaidha-bhaktas) 2. Kevala (for Rāgānuga-bhaktas) III. Stages leading to Prema