So a few questions came up during a discussion among like minded friends.
I would appreciate some clarification.
In any explanations of bhakti's awakening in a jiva, the definition of bhakti being independent and causeless needs to be upheld. The SB very often uses different terms to describe coming in contact with bhakti as causeless, by chance, dumb luck,etc. So we can understand that at some point anyone who is on this path received some merit or sukrti by chance. That opportunity creates other opportunities and thus samskaras develop over lifetimes and eventually faith in sadhu sanga arises.
Krsna says in the BG that no one is more dear to him than the madhyama-bhakta. There are a lot of implications and nuances to this idea. But I would think that one must be situated at this stage to disseminate bhakti sukrti. Many devotees who are not firmly established as such but perform the duties of a madhyama -bhakti, I think will be effective to varying degrees. Or is this sukrti not dependent on who gives it?
I am not completely clear on whether or not one needs to acquire sukrti from a madhyama bhakta to "begin" one's sojourn. Must this sukrti that accumulates over time to the point of sraddha been given by a madhyama-bhakti.
My understanding is that sraddha or the "seed of bhakti" which has evolved over time after some initial causeless contact with bhakti must be given by a madhyama-bhakta.
I just want to clarify when I speak of a madhyama-bhakta, I include in the term the uttama-bhakta in the role of a madhyama-bhakta.
Here's some additional thoughts that came up as well. I kind of pieced together various comments. Would appreciate any clarification.
Why or how, then, did Srila Prabhupada tell his disciples – many of whom were still very kanistha oriented – to distribute the Holy Name to the masses. That would suggest that he believed that even kanistha bhaktas render some benefit to others or was it in actuality Sp's students spreading Krsna-nama mostly for their own purification.
SP seemed to have had his disciples "act" as preachers on his behalf in hopes of expanding the mission quickly. Obviously, some had adhikara and perhaps most did not. ISKCON is kind of an extraordinary example though. SP was uniquely empowered and his students's faith in him although largely without much depth or reasoning but made up for that with plenty of fervor that was empowering. That said, my understanding is that most jivas that take up bhakti are primed for bhakti so to speak and are merely being gathered up. They already have developed enough sukrti and therefore are receptive when an opportunity arises. The advanced vaisnava (the guru) then cultures an actual reasoned faith in bhakti in his student.
In terms of the effects of kanistha bhaktas doing outreach, I don't think the effect is so black and white. The will of the vaisnava is everything. So his or her will carries the action to whatever fruition.
Prema-bhakti,
Thank you for bringing up this topic. This is what Tattva-viveka is for.
This is the verse BVT cites in support of bhakti sukriti.
bhaktis tu bhagavad-bhakta-sangena parijayate
sat-sangah prapyate pumbhih sukrtaih puurva-sancitaih
Brhan-Naradiya-Purana (4.33)
“Bhakti is awakened when one associates with bhaktas of
Bhagavan. Association with suddha-bhaktas is attained only
by the accumulation of transcendental pious activities performed
over many lifetimes.”
It speaks of the nitya sukrti required to attain sadhu sanga and thereby bhakti. So sukrti leads to sadhu sanga and then sukrti attained through sadhu sanga leads to sraddha. Thus examples of sukrti are of two types, sukrti derived from devotional acts and sukrti derived from association with devotees. Thus sukrti brings us to sadhu sanga and then sadhu sanga generates more sukrti resulting in sraddha. The former is ajnata sukrti the latter jnata sukrti.
Examples of devotional acts are, seeing the arati, taking maha prasada, observing sacred times even unknowingly, visiting holy places, etc. These activities bring one to sadhu sanga and sadhu sanga results gradually in sraddha.
So your question is what kind of sadhu sanga gives sraddha? The more one has sraddha the more one can give sraddha. Kanisthas are characterized by komala sraddha, tender faith. They cannot do much to awaken sastriya sraddha because they themselves are not well acquainted with sastra. So they may awaken some kind of faith, weak faith and a superficial emotion for bhakti. But only madhyamas who have firm faith in sastra and uttamas who are sastra nipuna can impart deep faith in bhakti, faith grounded in sastra.
It seems that ajnata sukrti would always accumulate in relation to the activities of a suddha-bhakta. His/her students collecting funds for the mission, prasadam distribution, etc. Does ajnata sukrti also accumulate in the context of doing "everyday business" such as grocery shopping for the deity? Does the clerk at the checkout receive some sukrti?
Gauravani, I would say yes it does extend to such everyday activities, and depending on who is doing the shopping the degree of sukrti involved will be proportionate.
Again, sukrti comes in two ways, through acts of bhakti and through sadhu sanga. "Acts of bhakti" refers to svarupa-siddha bhakti, sravanam, kirtanam, etc. and not aropa-siddha or sanga-siddha bhakti per se.
Thakura Bhktivinoe writes,
"The only auspicious activities that give bhakti as an end result (bhakti-prada-sukrti) are associating with suddha bhaktas and with places, times and things that bestow bhakti. . . . Activities such as sadhu-sanga, observing Ekadasi, Janmastami, and Gaura-ppurnima all help to develop one’s saintly qualities. Tulasi, maha-prasada, sri mandira, holy places, and articles used by sadhus (sadhu-vastu) are all auspicious; touching
them or obtaining their darsana are pious deeds that give rise to bhakti.”
What he is saying here is that engaging in these activities unknowingly or later knowingly in association with sadhus results in sraddha, or systematically treading the path of bhakti with faith in its efficacy. As for the clerk in your example, that is pretty remote, but I have to think that any connection with bhakti, however remote, can't be bad. But nowadays devotees tend to make more out of such remote connections than what BVT is talking about. And it should be noted that BVT is the first to really theologize about bhakti sukrti.
Again, sukrti comes in two ways, through acts of bhakti and through sadhu sanga. "Acts of bhakti" refers to svarupa-siddha bhakti, sravanam, kirtanam, etc. and not aropa-siddha or sanga-siddha bhakti per se.
Thakura Bhktivinoe writes,
"The only auspicious activities that give bhakti as an end result (bhakti-prada-sukrti) are associating with suddha bhaktas and with places, times and things that bestow bhakti. . . . Activities such as sadhu-sanga, observing Ekadasi, Janmastami, and Gaura-ppurnima all help to develop one’s saintly qualities. Tulasi, maha-prasada, sri mandira, holy places, and articles used by sadhus (sadhu-vastu) are all auspicious; touching
them or obtaining their darsana are pious deeds that give rise to bhakti.”
What he is saying here is that engaging in these activities unknowingly or later knowingly in association with sadhus results in sraddha, or systematically treading the path of bhakti with faith in its efficacy. As for the clerk in your example, that is pretty remote, but I have to think that any connection with bhakti, however remote, can't be bad. But nowadays devotees tend to make more out of such remote connections than what BVT is talking about. And it should be noted that BVT is the first to really theologize about bhakti sukrti.
This last paragraph is an important one. I think part of the "making" more out of these remote acts is a result of the minimizing of the position of guru in modern Gaudiya circles which reflects a basic misunderstanding of guru-tattva. Every current deviation that manifests seems to reflect back to that.
The explanation of sukrti seems to nicely harmonize the siddhanta with the bhava of saints like SP and BRSS who express their humility stating that they are merely assisting their gurus by doing outreach. It reflect a perfect continuum without resorting to explanations that are deviations of siddhanta.
Makes me realize how fortunate I am to have a sad guru. Without such guidance in siddhanta we can not practice bhakti properly and effectively.
There is no getting around the power and utmost necessity of genuine sadhu sanga in the bhakti-marga.
I guess in the context of the above sankirtana scenario it is always correct to consider that having a suddha bhakta present is desirable and most preferable yet anyone performing bhakti with some correct conception of bhakti will benefit themselves and others to varying degrees.
Of course, there is the nama-aparadha statement. No suddha-bhakta equals nama-aparadha. Not sure what to make of that.
We sometimes think of suddha bhakta, pure devotee, as a maha-bhagavat or uttama bhakta. But we may see suddha bhakta as someone engaged in suddha bhakti or uttama bhakti as defined in Bhaktirasamrita-sindhu: someone whose activities are all meant for giving pleasure to Krishna, free from ulterior motives. That would also imply someone under the guidance of sad guru, and whose performance of kirtan follows the proper conception. (I hope this is somewhat clear despite the inarticulate presentation. Chronically short on sleep.)
Yes, Maharaja. Very true. In the time of Bhaktivinode there were many initiates and initiators with little of any sambandha jnana. Here he is referring to a kirtana party not pursuing the line of suddha or uttama-bhakti.
We sometimes think of suddha bhakta, pure devotee, as a maha-bhagavat or uttama bhakta. But we may see suddha bhakta as someone engaged in suddha bhakti or uttama bhakti as defined in Bhaktirasamrita-sindhu: someone whose activities are all meant for giving pleasure to Krishna, free from ulterior motives. That would also imply someone under the guidance of sad guru, and whose performance of kirtan follows the proper conception. (I hope this is somewhat clear despite the inarticulate presentation. Chronically short on sleep.)
Thank you Maharaja and thank you for the subsequent chat we had.
The context I see in this part of Follow the Angels has everything to do with guidance from the expert spiritual master. Just after the comments about the necessity for kirtan led by a suddha bhakta, Srila Sridhara Maharaja says,
We must connect with such a center and only then will we attain bhakti. Otherwise it may be imitation bhakti, not devotion. So many fleeting desires may make it impure: our attraction for knowledge, to satisfy our inner curiosity about bhakti before accepting the process; or the desire for fame when delivering a lecture. We must surrender and receive the agent’s order. We have to admit that we do not know what is good and bad, that we must have a direct order from above.When the guru is living far away and there is no time to ask him, but we must take some immediate decision, then we should try to think how he would direct us in such a position and act accordingly. We must understand what our Gurudeva would ask us to do in this situation. We should try to get some sort of order from him. He might have said something in a similar situation, and as far as we can understand, we should follow that.The criterion of bhakti is that whatever we do, the starting idea must come from above, irrespective of the action. Whether we are to go to the temple or do anything else, it does not matter. Our action must have the upper connection. That is bhakti.