Tattva-viveka
NoD--Assignment 4
Babhru Das - October 1, 2005 7:05 am
Exploring the Ocean of The Nectar of Devotion
Assignment 4
Read Chapter 2 of The Nectar of Devotion, entitled “The First Stages of Devotion.” This chapter makes a transition from the end of the First Wave of the Eastern Division of Bhaktirasamrta-sindu to the first 14 verses of the Second Wave, which explains sadhana bhakti. As always, I suggest that you make notes about anything that seems significant to you, any connections you see between what you read in Ch. 2 and other things you’ve read and heard from our acaryas, and write down any comments or questions that come up as you read. If this seems familiar, it’s because this book is important enough that we read it actively, not passively. If we engage with Srila Prabhupada as we read this book (or any of his books, for that matter), and we’re more likely to find the kind of pleasure in reading that he intends. After all, reading these books is not meant for simply collecting facts; rather, it’s meant for purifying our hearts and invigorating our practice, so we may attain life’s ultimate goal.
In the first paragraph, Prabhupada mentions that devotional service in practice has two qualities, devotional service in ecstasy has four qualities, and devotional service in pure love has six qualities. What he’s referring to is a relationship between the qualities of pure devotional service discussed in Ch. 1 and the three categories of devotional service: sadhana bhakti, bhava bhakti, and prema bhakti. Sadhana bhakti is generally analyzed as carrying the qualities of klesaghni and subhada (see Assignment 3); bhava bhakti, those, plus mokna-laghutakrt and sudurlabha; and prema bhakti, the previous four, plus sandrananda-visenatma and srikrsnakarsini. So bhava bhakti includes the qualities of sadhana bhakti, and prema bhakti incudes the qualities of both sadhana bhakti and bhava bhakti.
The main points to note in this chapter are Srila Prabhupada’s discussion of the three categories of devotional service, the qualification for practicing devotional service, and his laying the groundwork for discussion of sadhana bhakti. His definition of devotional service in practice paraphrases that given by Srila Rupa Gosvami in Bhaktirasamrta-sindhu .1.2.2, which we can find in Madhya-lila of Sri Caitanya-caritamrta:
krti-sadhya bhavet sadhya- bhava sa sadhanabhidha
nitya-siddhasya bhavasya prakaöyaà hrdi sadhyata
krti-sadhya—which is to be executed by the senses; bhavet—should be; sadhya-bhava—by which love of Godhead is acquired; sa—that; sadhana-abhidha—called sadhana-bhakti, or devotional service in practice; nitya-siddhasya—which is eternally present; bhavasya—of love of Godhead; prakaöyam—the awakening; hrdi—in the heart; sadhyata—potentiality.
“‘When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.’”
Write about what you make of the essential regulative principle, about the extent to which you have a taste for hearing about Krsna, and about your understanding of the continuity of devotional service, how it grows as we keep practicing devotional service, and what that might mean in your own life. Also, what does it mean to you that devotional service is not mundane and not under our control?
We can start discussing this next Saturday. If there are any questions in the meantime, or any errors, please let me know.
Babhru Das - October 1, 2005 7:06 am
Exploring the Ocean of The Nectar of Devotion
Key Verses for Assignment 4
Chapter 2, like most of The Nectar of Devotion, is full of verses supporting or explaining Srila Rüpa Gosvami’s assertions. Here are a just a few important (and, I hope, familiar) verses from this chapter. I’ll include Srila Prabhupada’s translations, as well as the pages where I find them in my copy (apparently the 1982 hardback edition), the verse itself, and another translation, taken primarily from Srila Prabhupada’s books.
From SB 7.1 32, found on p. 21, about a third of the way down the page: “My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God.”
tasmat kenapyupayena manah krsne nivesayet
“Somehow or other, one must consider the form of Krsna very seriously.” (This is directly after the verse in which Narada tells King Yudhisthira, “the gopis by their lusty desires, Kamsa by his fear, Sisupala and other kings by envy, the Yadus by their familial relationship with Krsna, you Panòavas by your great affection for Krsna, and we, the general devotees, by our devotional service, have obtained the mercy of Krsna.”
Or, “Therefore, one must somehow fix the mind on Krsna.”
This is the fourth verse of the Second Wave of the Eastern Division of Bhaktirasamrta-sindhu. Srila Prabhupada often cites it in lectures and conversations as “yena tena prakarena manah krsne nivesayet”: “By this means or that means, the mind must somehow be fixed on Krsna.”
SB 2.1.5, found in the middle of p. 22: “My dear King, if you want to be fearless in meeting your death next week (for actually everyone is afraid at the point of death), then you must immediately begin the process of hearing and chanting and remembering God.”
tasmad bharata sarvatma bhagavan isvaro harih
srotavyah kirtitavyas ca smartavyas cecchatabhayam
“O descendant of King Bharata, one who desires to be free from all fear must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.”
This is the seventh verse of the Second Wave, Eastern Division.
From Padma Purana, found at the bottom of p. 22 through p. 24 (Prabhupada doesn’t quote it directly, but discusses different elements of the verse over these pages):
smartavyah satatam visnur vismartavyo na jatucit
sarve vidhi-nisedhah syur etayor eva kinkarah
“Krsna is the origin of Lord Visnu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles.”
This is the eighth verse of the Second Wave, Eastern Division, and is found in Sri Caitanya Caritamrta Madhya 22.113.
Babhru Das - October 10, 2005 3:15 am
Is anyone ready to begin some discussion of Chapter 2?
Nanda-tanuja Dasa - October 10, 2005 11:10 pm
Sometimes thought of going that far up becomes pretty intimidating to me, so continuity of service is a very important and encouraging aspect -- whatever I have done will not be lost, I can continue in my next life starting from the very point I stop in this life. Reminds me of haiku by Issa:
Climb Mount Fuji,
Snail, but slowly,
slowly!
Essential regulative principle is to always remember Krsna (or to never forget Him). Very difficult to do, especially if your uncontrollable mind is jumping under you like an unbroken horse. We have so many distractions especially if you are not involved in the service 24x7 like manastics. It takes unearthly amount of concentration to remember Krsna even during japa, when He is present in our company, what to speak when you are sitting on business meeting.
Interesting phrase I’ve found is this -- “Whether one concentrates his mind on the four-handed form of Visnu or on the form of two-handed Krsna, it is the same.” Usually we think of Krsna as avataree, the superior form, so it would be logical to think that meditation upon svayam-rupa is superior as well. Any thoughts?
Igor - October 11, 2005 12:28 pm
In this chapter, we can find description of first stages of devotional service, and mainly they are devotional service in practice, devotional service in ecstasy, and pure devotional service, in full love for Krsna.
In our love for Krsna we are all different, our feelings toward Lord are not the same, and Srilla Rupa Gosvami states that person eligible for devotional service, can be classified by this particular taste. So differencess are welcome in spiritual life ( and world ).
That particular taste is result of many, many previous births, result of our attempts to make some progress and by some good fortune our un(concesness) devotional activities. Devotional service is continual process and benefit is eternal. Krsna confirm that In Bhagavad Gita nehabrhikrama-naso sti pratyavayo na vidyate, benefit of devotion is never lost.
Our natural position is position of full love, full bliss and joy, but that original state is dormant. So, process of sadhana is waking process, that should bring us back to plane of love, natural, spontaneous affection toward Krsna. Sadhana means – engaging our senses in devotional activities. Krsna is like sun, our ignorance is darkness, so somehow or other if we let sun to shine in our life, there will be no place for darkness. By sadhana bhakti, our mind and senses are becoming engaged in devotional activities and we can make further steps. Spiritual master engage his disciples in such activities and by his grace all ignorance vanish – prema bhakti yaha hoite avidya vinasa yahte.
Goal of sadhana is to fix our mind on Krsna, and we can do it easily by chanting Hare Krsna. Sadhana bhakti is dividing into two parts - vaidhi service according to regulative principles and raganuga – when devotee executes devotional service out of natural love. We may notice that Prabhupada here gave us how we can attain raganuga bhakti – “by following the regulative principles, one becomes a little more attached to Krsna”.
We can also find peace formula here, for all society. Prabhupada wrote “If the whole society performs its respective duties and remains in Krsna consciousness, there is no doubt that all of its members will live very peacefully and happily.” That is varnasrama. There is no need to change this society, Krsna made four varnas and asramas and they exist today in mixed way, only what is in great need of change is concessness. Devotees should learn to use whatever they have, socialy, economicly etc. to improve their devotion. Real renunciation is using everything for Krsna, artificial renunciation is what we do not need. Everyone should take spiritual life according to his/her capacity. Then “everyone will be happy and peaceful within this world.” Param vijayate Sri Krsna Sankirtanam!
Guru-nistha Das - October 11, 2005 4:20 pm
Babhru,
I would like to express my appreciation to you for doing the NoD study group, it's super nice!
I regret that I can't take part in it for the time being since we are still in marathon mode here at Audarya, but we'll switch back into the normal schedule when Kartik starts, so then I'll start participating.
Keep up the great work.
Babhru Das - October 11, 2005 6:18 pm
Thank you, Guru-nistha, for your kind words of encouragement. Feel free to participate even briefly, to the extent you are able, This is my real life. Along with my daily sadhana--japa and service to my Thakurajis--this project, both here on TV and locally on the Big Island, is what's worthwhile in my day. I find the charm of all the other aspects of my life, as nice as they are, fading. Real life for me consists of chanting, studying, whatever little writing I'm able to do, advising whatever devotees seek my counsel, any service I can do for Maharaja, and preparing for NoD discussions. I don't usually mind working outside because I'm able to grow vegetables, papayas, bananas, and other fruits to offer to the Lord. Everything else is habit. I depend on the devotees' blessings so I may find a way to do more real living.
Doing this here on TV is directly inspired by Guru Maharaja. He originally suggested that I come to Audarya and conduct the study group there (and perhaps in Santa Rosa, too) for a few weeks during the summer. Unable to do that, I suggested that I try it online at TV, which he approved. So we all owe him our gratitude for this project as well.
Hari-priya Dasi - October 11, 2005 7:49 pm
In the beginning of second chapter Srila Prabhupada writes that no one can start practising devotional service if he/she has no previous contact with it. I don’t mean to wise off… but how does it start in the very beginning? (Of course it’s impossible to say anything about the beginning since jivas have been here from time immemorial… But I am again looking for the principle. What would be the first step?)
It is also written in the chapter that devotional service is natural instinct of a soul. I have always been wondering the relationship between this dormant characteristic of jiva and the free will? In a way it seems to minimize the significance of free will, if the only actual choice is whether you want to follow your natural instinct or not to follow it. Any thoughts on that?
(And please, don’t hang me for asking all these classic questions! )
Nanda-tanuja Dasa - October 11, 2005 8:53 pm
how does it start in the very beginning?
I think this question goes in parallel with our "Mercy" thread, because the start is the mercy of Krsna and spiritual master.
I have always been wondering the relationship between this dormant characteristic of jiva and the free will?
As parts and parcels of Krsna we have free will:
iti te jnanam akhyatam guhyad guhyataram maya
vimrsyaited asesena yathecchasi tatha kuru
[bg. 18.63]
He just gives us knowledge, decision is ours to make. We have to exercise our free will to engage in the pure devotional service. The living entity out of love, voluntarily and naturally, should subordinate his free will to Krsna.
Audarya-lila Dasa - October 11, 2005 9:06 pm
I think Srila Prabhupada says right after saying that one must have some previous experience that at any rate even if one doesn't (or something to that affect) one way or the other one should take up devotional service. I don't have the book here at work so I am going off my faulty memory...
The way I have heard this idea of first contact described is like this: sukriti, or merit, is of two kinds - jnata and ajnata - knowing and unknowing. This bhakti sukriti is first developed unknowingly for example someone may open a door for a pure devotee and therey open the door to bhakti. Another example from the Indian context that has been cited is that someone may construct a dharmasala - a small hut for pilgrims to sleep in when needed, as an act of charity. So many people may take advantage of this generousity, but when, by chance, a pure devotee uses the facility then the door to bhakti is opened. These are just examples used to illustrate the point of how someone may unknowingly serve a devotee and thereby begin their spritual life. Jnata sukriti is developed when one knowingly engages in some service to devotees.
About the free will thing - I can see your point, but here is another perspective to think about - just like a diamond mine 'naturally' has diamonds in it but those diamonds are not uncovered without considerable effort, in the same way, while the 'natural tendency of the soul may be devotional service - that natural tendency is not 'uncovered' without considerable use of free will to do so (and of course mercy). Even though analogies such as 'just as walking is natural' may be used to describe this 'natural' instinct, in my experience this analogy falls pretty far short of the mark mainly because walking is developed by everyone fairly quickly without much effort and is a natural progression of human growth whereas bhakti (at least in my experience) rarely develops in humans and is certainly not a part of the natural development of most humans. Most of us are so conditioned that it is most 'unnatural' to engage in bhakti. I will concede the fact that it is a natural part of human development to move from selfishness in childhood to unselfishness and caring as one develops, and in that sense at least, giving is natural and inherent in the nature of human beings. There also seems to be at least some sense in all humans of their smallness and of something greater than themselves. Certainly it is everyone condition that they must rely on others as well and in that sense we are 'naturally' wired to understand the concept of dependency and mercy. But even given all of that, I still would argue that it takes a great deal of effort and excercise of one's free will to remove the material coverings and uncover the 'natural' instict of bhakti.
Babhru Das - October 11, 2005 10:02 pm
Classic questions, indeed, Hanna! And good ones for us to think about.
I agree with Nanda-tanuja and Audarya-lila that the devotee's causeless mercy is element that injects the sukriti that precipitates our devotional life. There does appear to be a circular logic or begging the question about this issue. It's interference from "outside" injected into the picture that gives us a little taste for the association of devotees and the rest. And I agree that understanding our nature to be inherently devotional does call into question the nature of free will. In fact, it is limited. We're called marginal potency, tatastha shakti. The tata is the shore of a river or ocean, the littoral zone, which is the area between the high- and low-tide marks. As marginal energy, our choice is to look (and move) toward the water or the land. That's about it. When we choose to move toward our natural position of loving service to Krishna, spiritual progress ensues. Chosing to act unnaturally keeps us away from that. We may make a variety of choices while in either position, but the broader choice is "water or land."
Anyone else?
Gopisvara Dasa - October 13, 2005 1:41 am
Nice answers all.I would just like to comment on free will. It has been said that our free will can be likened to a bug crawling on a plate floating on a pond. The bug is free to move around the plate as it chooses but is limited beyond that.
Free will is necessary for our action to be voluntary,which love must be,but must certainly have its limits because one can only go so far in overiding our dharma,or essential nature. A fish can only stray so far from water and survive and one can only pretend fire isn't hot for so long. And to the degree one does there is an ever-increasing proportional chance of getting burned.
This is actually built-in mercy because the more one is out of touch with their dharma,the more they are inclined to start the surrendering proccess in search of it. It's a beautiful system. All roads lead home.
Gopisvara Dasa - October 13, 2005 2:21 am
Having said that, it should also be noted that, that applies to the pious.(Bg.7.16) The impious(Bg.7.15)who do not surrender take a very precarious and dark path.
Babhru Das - October 13, 2005 3:42 am
I like the bug analogy. Thanks.
Bhrigu - October 18, 2005 1:55 pm
When reading this chapter, I was (again) struck by how Srila Prabhupada so naturally weaves his comments into the original verses. Chapter two is only 13 verses in the BRS (1.2.1-13), but Prabhupada makes them into a whole chapter. Perhaps typically for him, he dwells extensively on a few verses mentioning how vaidhi bhakti is for everyone, regardless of varna and ashrama, turning them into a whole discussion on varnashrama-dharma -- only to at the end point out that in the Krishna-consciousness movement there is no need for these designations!
Practically speaking, what Srila Prabhupada does by all of this is that he takes a rather theoretical and abstract text down to our platform, so that it makes sense to us in our practical life. However, I feel that there is a downside with this, in that he sometimes loses the philosophical clarity of the original, especially when it comes to key definitions. This is most evident in this chapter in his brief treatment of raganuga-bhakti, which sounds so much like bhava-bhakti that many new readers will confuse them. I'm personally not sure of how to deal with this. One could of course say that there are other books for those who want to do an in-depth study of the BRS, and that practice is a thousand times more important than theory, but I'd hate to think that Srila Prabhupada's book is somehow lacking. What do you think, Babhru? 
Bhrigu - October 18, 2005 2:08 pm
Essential regulative principle is to always remember Krsna (or to never forget Him). Very difficult to do, especially if your uncontrollable mind is jumping under you like an unbroken horse.
True indeed! But Srila Visvanatha Cakravarti makes a note in this regard that may be of some consolation. Since the verse is meant for all people, and since always remembering Krishna is possible only on the perfected plane, "always" in this verse does not mean "at all times" but "daily". Otherwise the verse would be meaningless.
Interesting phrase I’ve found is this -- “Whether one concentrates his mind on the four-handed form of Visnu or on the form of two-handed Krsna, it is the same.” Usually we think of Krsna as avataree, the superior form, so it would be logical to think that meditation upon svayam-rupa is superior as well. Any thoughts?
I'm not sure, but I think Srila Prabhupada is speaking in a general way here, just as Narada did earlier on when saying that somehow or another, one should fix one's mind on Krishna. If you check the context of the Bhagavatam, you'll find that he then goes on to mention Sisupala and Dantavakra as examples of this. Hardly pure devotion! Yes, Nandanandana Krishna is the highest Deity for Gaudiya Vaishnavas, but all forms of Vishnu are transcendental and therefore "the same". The difference is not one of siddhanta, but bhava, as Guru Maharaja has often pointed out.
Babhru Das - October 18, 2005 8:42 pm
Practically speaking, what Srila Prabhupada does . . . is that he takes a rather theoretical and abstract text down to our platform, so that it makes sense to us in our practical life. However, I feel that there is a downside with this, in that he sometimes loses the philosophical clarity of the original, especially when it comes to key definitions. This is most evident in this chapter in his brief treatment of raganuga-bhakti, which sounds so much like bhava-bhakti that many new readers will confuse them. I'm personally not sure of how to deal with this. One could of course say that there are other books for those who want to do an in-depth study of the BRS, and that practice is a thousand times more important than theory, but I'd hate to think that Srila Prabhupada's book is somehow lacking. What do you think, Babhru?
One thing that may provoke thought in some devotees is the way Srila Prabhupada divides the chapters. For example, Ch. 2 of NoD begins with the last few verses of the first chapter of Brs. The fourth paragraph of this chapter is where Srila Prabhupada’s discussion of Brs’s second chapter begins. As far as I can tell, this is a stylistic/structural manner of making a transition, much like what’s sometimes called a “hook” in nonfiction prose. This is different from the kind of “hook” used in openings, which is a device for “hooking” the readers by grabbing their attention. Rather, this is a way to “hook” one idea or section to another. Tripurari Maharaja does this at the end of his commentaries on the verses in Bhagavad-gita: Its Feeling and Philosophy, and at the end of the chapters. Some readers of NoD may find Srila Prabhupada’s hooks a little confusing if they have an opportunity to see a translation of Brs, or even read Dhanurdhara Maharaja’s book.
What you bring up here is more substantive. I’ve fussed over this for a long time. It’s certainly one of the problems some people have with Nectar of Devotion. They get the idea that Srila Prabhupada confuses bhava bhakti with raganuga bhakti, or that his mission is to teach primarily vaidhi bhakti. I think that both ideas are sorely mistaken. It may look that way if we read this chapter alone. However, if we read the entire book, we’ll see that attention to vaidhi bhakti exists only at the shore of the ocean. This is jumping-in-the-waves water. Real surfers will have to paddle out a ways, which means they need to have some feel for the ocean and its currents, the shape of the bottom, the wind, etc., which can be attained only by experience and discussion with other surfers. But even that’s (generally) pretty close to the shore. Actual sailors will have developed a much broader and more profound knowledge of the ocean. And Srila Prabhupada wants us to become sailors.
Nectar of Devotion is not meant to be read casually, or just once. When this book came out in 1970, Srila Prabhupada told us to read it carefully, and if we had any questions, to read it again. And if we still had questions, read it yet again. It’s also not meant to be read alone. If we read the entire book carefully, along with Srimad-Bhagavatam and Sri Chaitanya-charitamrita, we’ll see that there really isn’t anything lacking.
Rather, I suspect this apparent confusion may be due to strategic decisions Srila Prabhupada made. It may be that he intended to make it clear that raganuga bhakti is not cheap, not something that we can attain without some significant qualifications. By presenting it in this way, Srila Prabhupada may have found a way to present raganuga bhakti as something for us to revere (pujala raga patha gaurava bhange), to aspire for. I believe that discerning readers, or those under the guidance of discerning readers, may be able to avoid the confusion that appears to prevail in some quarters.
This is something I need to think (write) about more, when I’m able to focus some time and energy on it. Anyone else? Swami?
Babhru Das - October 19, 2005 7:12 pm
I'm just bumping this thread up in the hope that someone else has some comments on the issue Bhrigu raised.
Bhrigu - October 20, 2005 12:30 pm
Thanks for the thoughtful reply, Babhruji. I like the idea of a strategic decision re. raga-bhakti; it certainly matches what seems to be Srila Prabhupada's overall plan and strategy. My problem with this and similar things may be less of a factual one and rather a symptom of my academic studies and tendency to see everything as just clear or unclear *theory*, instead of as you said in the beginning of the course, reading the book as a devotional excercise. I recognise this as an anartha, but it isn't very easy to get rid of it!
Re. the chapters, I have no problem with that. The BRS is neatly divided into four quadrants with four waves each, but that system is not always so practical. The second wave of the first (eastern) quadrant is very long, compared with the rest of the waves of the eastern quadrant. Prabhupada manages to keep the chapters at about the lenght, faciliating easy reading.
Babhru Das - October 20, 2005 5:50 pm
Bhrigu, the habits of academic life can sometimes be useful in our spiritual lives, if we keep them under the control of our intelligence. By that I guess I mean that we learn to use discrimination guided by the higher realm represented by guru, sadhu, and shastra. I've found that the refining of critical thinking skills has helped my grow my faith in Srila Prabhupada, and in Tripurari Maharaja. I've mentioned from time to time that, without any degrees from Harvard, Oxford, or the like, he has made a deeper impact, at least in the sense of appreciation for experiential spiritual life, among academics than those with the snazzy degrees.
Regarding the chapters, my comment addresses only the apparent overlaps, such as the last few verses from the first wave starting Ch. 2 of NoD, and subjects from previous sections of the second wave beginning chapters that mainly address the next issue or two. I think his dividing longer chapters, especially that second wave of the Eastern division, is brilliant. It makes the subject much more managable for most of us.