Sadhaka:
Dear Gurudeva, recently I had a discussion with other devotees. They claimed that our eternal relationship, our eternal rasa is already imprinted, like a blueprint, in our soul. They say that we can imagine the jivas like being ‘seeds’. Every seed has the potential to grow in a certain tree. An apple seed brings forth an apple, a mango seed brings forth a mango. So in the same way, in each jiva, there already exists the eternal relationship with Krishna, our eternal rasa. We only have to re-awake it or uncover it.
Gurudeva:
My dear child, to properly answer this question, we have to understand the tattva about the jivas. We have to analyze everything about the spiritual soul. First of all, we have to know that Sri Krishna has three energies:
- Cit-sakti: This is His inner energy. His Own spiritual world pure cit-sakti. This cit-sakti again consists of three energies:
- Sandhini-sakti = eternal existence ( Iam )
- Samvit-sakti = eternal knowledge ( I know)
- Hladini-sakti = eternal happiness ( I am happy)
- Bahiranga-sakti: This is His “outer” energy. The material world is made of this energy.
- Tatastha-sakti: The energy “inbetween” the spiritual and the material world.
The spiritual soul is said to be like a tiny spiritual “drop of consciousness” (cit-kana). The jiva belongs to the tatastha-sakti. The jiva (the spiritual soul) is an infinitesimal particle of spiritual consciousness, like an atomic particle of light emanating from the sun. Sri Krishna is the complete spiritual consciousness, the transcendental sun. When the jivas focus their attention on Krishna, they go to Him. Naturally, the parts serve the Whole. The car will never move when the wheels do not obey. So naturally, the spiritual soul should serve the Supreme Soul.
jivera ‘svarupa’ haya –
krishnera ‘nitya-dasa’ krishnera ‘tatastha sakti’ ‘bhedabheda-prakasa’ –
Caitanya Caritamrita Madhya-lila, 20.108
The jiva’s constitutional nature is to be an eternal servant of Sri Krishna. The jiva is the marginal potency of Krishna and a manifestation simultaneously one with and different from the Lord.
So, we are simultaneously one and different from the Lord. We are His sakti, He is saktiman (controller of energies). This is called acintya-bheda-bheda-tattva. We are of a similar nature, but also different. This tattva rests upon Him being Saktiman and us jivas being His sakti. The energy-giver and the energy are simultaneously one and different. He is the Whole, we are His parts. We can see clearly that one thing is “inherent” in the svarupa of the jiva: eternal servitorship. We will always be servants.
Sadhaka:
They say that the verse you qouted, “jivera ‘svarupa’ haya – krishnera ‘nitya-dasa’ krishnera ‘tatastha sakti’ ‘bhedabheda-prakasa’”, means that everything is already THERE in the svarupa of the jiva.
Gurudeva:
This verse does not at all say that “everything” is there in the svarupa of the jiva, neither the rasa, nor the form, nor bhakti… It only means that the jiva is an energy (sakti) of the Lord and that the jiva is in the function of servanthood to the controller and owner of the energy (saktiman, Sri Krishna). This relationship of servant and the One to be served is eternal. By the way, the analogy of the “seed-like” form or “stage” is only used in sastra to describe the bhakti-lata-bija and it nicely explains the progress of bhakti. It is never used in the context of the svarupa of the jiva. To say that the jiva already has a blueprint in its form of his eternal relationship to Krishna is not correct. It is necessary to understand that in order to have a relationship with Krishna, we must engage in loving devotion, bhakti. Without bhakti, there can be no relationship with Krishna. First we engage in bhakti, THEN we establish our relationship (RASA) with Krishna.
Sadhaka:
Are you saying that bhakti is also not inherent in the jiva? They told me yesterday this verse from the Caitanya Caritamrita as being the evidence that bhakti, love, is eternally in the heart of the jivas:
nitya-siddha krsna-prema sadhya kabhu naya sravavadi-suddha-citte karaye udaya
“Pure love for Krsna is eternally established in the hearts of living entities.
It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens.” – (CC. M. 22.107)
Gurudeva:
I am very sorry, but the translation of this verse is not correct. Some words have been added in the translation, which are not there.
The words “is eternally established in the heart” is not found in this verse. And also “udaya” doesn´t mean “awake”, it means “arise”.
So PREMA is not THERE, it is not dormant and not to be “awoken”. It arises WHEN THE HEART IS PURIFIED by the angas of bhakti.
The correct translation is:
“Krishna prema is eternal and perfect. It is never to be “attained” (by endeavours). Prema arises in the citta (heart/consciousness) which has been purified by devotional activities (hearing, chanting,..).”
So pure love is nothing which is “manufactured”. It “arises”.
That means it is not dormant in the heart of the jiva. Consequently, bhakti is not inherent in the svarupa of the jiva.
Bhakti is a most merciful gift which is given “from the outside”…from someone who already has received bhakti.
To properly understand the verse from above, we need to focus on this one: brahmanda bhramite kona bhagyavan jiva guru krsna prasade paya bhakti-lata-bija
“By the causeless mercy of guru and Krsna, the devotee can receive the seed of bhakti by the mercy of Gurudeva.”
Here we see that the jiva RECEIVES the seed of bhakti. Now, this “BHAKTI”-energy is a very mysterious energy. It is a combination of two energies of Krishna.
“Bhakti” is “made of” samvit-sakti (knowledge/realization) and hladini-sakti (bliss).
Ultimately BHAKTI rests in the heart of the personification of Krishna´s innermost energy, Srimati Radharani.
Both of this energies belong to Krishna´s INNER POTENCY. The jiva belongs to the marginal energy (tatastha-sakti), so by definition, BHAKTI can not be “already” in the heart of the spiritual soul.
BUT: The spiritual soul has the “potency” to love. We can love through our false ego and we can love through our real ego, the drop of spiritual consciousness. When this spiritual drop of consciousness (the spiritual soul) comes into contact with the BHAKTI-energy, the soul will be on the path to realize where it really belongs to.
Sadhaka:
How can we come into contact with this bhakti-energy?
Gurudeva:
BHAKTI can only be received from someone who has already received BHAKTI. It is said that BHAKTI flows down from the spiritual world (Krishna´s inner energy) to the material realm through the riverbed of an unbroken Guru-parampara. We find the following verse in the Madhurya Kadambini about the nature of BHAKTI as being fully independent of anything:
tasya bhagavata iva tad rupaya bhakter api svaprakasatasiddhyartham eva hetutvanapekshata. tathahi ‘yato bhaktir adhokshaje ahaitukyapratihata’ ityadau hetum vinaivavirbhavatiti tatrarthah. tathaiva ‘yadricchaya mat kathadau’ ‘mad bhaktim ca yadricchaya’ ‘yadricchayaivopacita’ ityadavapi yadricchayetyasya svacchandenetyarthah. yadriccha svairitetyabhidhanat
TRANSLATION:
The self-manifesting eternal energy of the Lord, bhakti, being nondifferent from the Lord‚ is not dependent on any other cause. Srimad-Bhagavata (1.2.6) describes the independent appearance of bhakti, “Devotional service to Lord Adhokshaja, Who is beyond the senses of all human beings, is the best of all religions because such devotion is causeless and uninterrupted by obstacles.” Similarly, the words of the Lord, “by chance if one attains faith in hearing My glories,” “by chance if one attains bhakti,” “by chance if bhakti manifests” refer to the Lord’s independent will. The word yadriccha means independent will. The dictionary also mentions yadriccha as spontaneous or self-will.
So we can only nicely understand the verse ‘nitya-siddha krsna-prema sadhya kabhu naya sravavadi-suddha-citte karaye udaya’ when we understand ‘brahmanda bhramite kona bhagyavan jiva guru krsna prasade paya bhakti-lata-bija’.
“Wandering throughout the universe, some fortunate soul receives the seed of devotion, by the grace of Guru or Kṛṣṇa.”
Every word is significant here – kon means “some”, not that everyone gets it. pāy means ‘he/she gets’, not that it’s intrinsic – it’s coming from outside. prasāda means that it isn’t deserved, but is causeless grace.
One cannot work in advance to attain it.
Sadhaka:
So it is actually an active “act”…we really receive something, a wonderful gift…the bhakti-lata-bija…
Gurudeva:
Absolutely. It happens at the moment when we come into contact with Sri Gurudeva. It is a gift from someone who is in possesion of this gift. It is all based on mercy…
Sadhaka:
So it is not dependent on our endeavours?
Gurudeva:
No. We can only purify our citta to receive this gift properly.
The verse nitya siddhasya bhāvasya from the Bhakti Rasāmṛta Sindhu (1.2.2, quoted just before the nitya-siddha kṛṣṇa-prema – verse in the Caitanya Caritāmṛta) confirms this – this nitya siddha bhāva is the goal, it is not to be achieved artificially.
Listen to the verse:
tatra sādhana-bhaktiḥ—
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
śrī-jīvaḥ:
kṛtīti | sāmānyato lakṣitā uttamā bhaktiḥ | kṛtyā indriya-preraṇayā sādhyā cet, sā sādhanābhidhā bhavati | kṛtyās tad-antarbhāvaś ca pūrva-kriyāyā yajṣāntarbhāvavāt | tatra bhāvādy-anubhāva-rūpāyā vyavacchedārtham āha—sādhyeti | sādhyo bhāvo bhāva-premādi-rūpo yayā sā, na tu bhāva-siddhā | sā hi tad-aṅgatvāt sādhya-rūpaiveti | sādhya-bhāvety anena sā sādhya-pumarthāntarā ca parihṛtā, uttamāyā evopakrāntatvāt | bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||2||
viśvanāthaḥ:
kṛtīti | sā sāmānyato lakṣitoktā bhaktir indriya-vyāpāreṇa sādhyā cet sādhanābhidhā bhavati | atrendriya-vyāpārasya bhakty-antar-bhāvaḥ | yāgasya pūrva-kriyāyā yathā yāgasyāntarbhāvas tathaiva jṣeyaḥ | tena bhakti-bhinnasya na bhakti-janakatvam iti siddhānto’pi saṅgacchate | atra bhāva-bhakter anubhāva-rūpasya śravaṇa-kīrtanādeḥ sādhanatva-vyavahārābhāvāt tad-vāraṇāyāha—sādhyeti | sādhyo bhāvo yayā sā bhāva-janikety arthaḥ | tena dharmārthādi-puruṣārthāntara-sādhaka -bhaktiś ca parākṛtā, uttamāyā eva upakrāntatvāt | bhāvādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhāvasyety upalakṣaṇaṁ śravana-kīrtanādayo’pi grāhyāḥ | teṣām api karṇa-jihvādau prākaṭya-mātram, yathā śrī-kṛṣṇo vasudeva-gṛhe’vatatāra | bhaktīnāṁ bhagavac-chakti-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||2||
“krti-sadhya bhavet sadhya-
bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata“
“Action of the senses, which produces the stage of bhava, is called sadhana-bhakti. This attained state of bhava-bhakti (sadhyata) is an eternal sthayi-bhava which is not created, but simply manifests within the soul by the spiritual energy of the Lord.”
Jiva Goswami´s tika:
Uttama-bhakti has been described in a general way. When bhakti is cultivated (sadhya) by actions (krti) of the senses, it is called sadhana-bhakti.
Actions of the senses are included within the term bhakti in the same manner that preliminary purifying actions for performing sacrifice are included within the term “sacrifice,” though technically they are not part of the sacrifice.
In order to distinguish this sadhana-bhakti from forms of bhakti that involve direct realization of the Lord, the word sadhya-bhava is used: sadhana ends with the attainment of bhava. Sadhana is that by which bhava and prema are achieved. Bhava is not included in sadhana. However, the sadhya-rupa or perfected form is also bhakti, being a part of it. The word sadhya-bhava (one meaning is “whose goal is bhava-bhakti” but another meaning is “achieving its goal”) in any case excludes other goals of human endeavor (artha, dharma, kama and moksa).
This was already mentioned in the definition of uttama-bhakti (anyabhilasita-sunyam) which includes within it this present definition. A doubt may arise that since this state is achieved (sadhya), implying that it is artificially produced, it is not the ultimate goal.
The second line responds to this doubt by saying that it is eternal, and simply appears within the heart. That is because its appearance (but not its creation) will be accomplished in the future by the special actions of the most excellent transformations (samvit and hladini) of Lord’s svarupa-sakti (which are perfect and eternal).
Visvanatha Cakravarti Thakura’s tika:
When bhakti is accomplished by actions of the senses, it is called sadhana-bhakti. The action of the senses is included in bhakti (though the senses are material).
This is similar to including the purva-karmas of the sacrifice as part of the sacrifice. The intention of including sadhana (executed using the senses) in bhakti is to show that bhakti is produced only by bhakti and not by anything else. Such a purpose is fitting. The phrase sadhya-bhava is used in order to distinguish sadhana from bhava-bhakti, which has actions such as hearing and chanting (called anubhavas), which appear to be the same as the actions of sadhana bhakti, but which are actually different.
Sadhya-bhava means “that by which bhava-bhakti is generated.”
Thus, by mentioning that the result is bhava, other results such artha, dharma, kama and moksa are automatically rejected. The word sadhya means, “Produced or achieved.”
Hence, the phrase “sadhya-bhava” can mean, “that by which bhava is produced”. This may give rise to the fear that, though bhava-bhakti has been mentioned as supreme (uttamabhakti), it may not actually be the supreme goal of human endeavor, because it is produced artificially or achieved (i.e. it is not eternal).
The answer is given in the second line.
This bhava is eternal, and merely appears within the heart of the devotee. Bhava also includes hearing, chanting, and other actions (it is not just emotions). These actions of bhava (angas of bhakti) also appear on the tongue or in the ear, but are not created, just as Krsna appears in the house of Vasudeva (but is not produced out of matter).
The emotions and actions of bhava are all eternal and spiritual and not material because their appearance in the future will be accomplished by the extraordinary actions of the most excellent transformations (samvit and hladini) of the Lord’s svarupa-sakti.
The word nitya siddha means nitya-siddha bhaktas according to Mukunda Goswami in his comment on this verse:
nitya-siddha-bhakteṣu śuddha-sattva-viśeṣa-rūpatayā sadā vartamānasyātra svayaṁ sphuraṇān na kṛtrimatva-śaṅkā |
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [bha.ra.si. 1.2.234]
iti vakṣyamāṇatvāt | sādhana-bhaktir eva na kṛtrimā, kim uta bhāvaḥ –
“The pure sattva which is ever present in the nitya siddha devotees manifests itself and thus should not be seen as artificial. This can be seen in verse 1.2.234, ataḥ śrī kṛṣṇa nāmādi. Surely sādhana bhakti is not artificial, what to speak of bhāva.”
Jīva Gosvāmī comments on that Bhakti Rasāmṛta Sindhu verse (1.2.234):
sevonmukhe hīti | sevonmukhe bhagavat-svarūpa-tan-nāma-grahaṇāya pravṛtta ity arthaḥ | hi prasiddhau | yathā mṛga-śarīraṁ tyajato bharatasya varṇitam | nārāyaṇāya haraye nama ity udāraṁ hāsyan mṛgatvam api yaḥ samudājahāra [bhāgavata purana. 5.14.45] iti | yathā ca gajendrasya jajāpa paramaṁ jāpyaṁ prāg-janmany anuśikṣitam [bhāgavata purana 8.3.1] ity ādi
“Sevonmukhe means one becomes inclined to chant the holy name of the Lord. The examples of Bharata in the deer-body, and Gajendra the elephant are very famous in this regard. They had animal tongues, but since they had a desire to chant the name of Kṛṣṇa, svayam eva sphuratyadaḥ – all this became spontaneously manifest.”
Bhakti is svarūpa-śakti and the jīva is taṭastha śakti. Therefore, bhakti cannot be intrinsic to the jīva.
So, yes, my dear, bhakti is not inherent in the svarupa of the jiva. It is an external gift.
“Whoever accepts the bhava of the residents of Vraja and engages in bhajana appropriate for that bhava, he receives a body suitable for it and attains Sri Krishna in Vraja.” (CC 2.8.122)
I also happen to know that in Mayapur there is a beautiful temple called “Caitanya Candrodaya”. So “Chandra and udaya”…the moon has arisen or the rising moon. It doesn´t mean “the awakening of the moon”.
Sadhaka:
I understand fully what you are saying. But what about the jiva being of a ‘sat-cit-ananda’ – nature?
The devotees quoted one of their acaryas: ‘“In the sruti-sastra it is said: ‘Eternity, knowledge and bliss are part of the soul’s nature.’ But they couldn´t say which exact sastra he referred to…
Gurudeva:
To be very honest, it would be very good to have a sastric reference to that statement at hand.
In his many writings this acarya presents that the jiva has inherently the qualities of sat, cit and ananda (sandhini, samvit and hladini).
To prove his thesis, he argues in favor of his view in his commentary on Tattva-sutra, presenting a reference he attributes to sruti-sastra, which states that the jiva is sac-cid-ananda by nature.
It is regrettable that he does not provide a clear reference, as the generic expression “sruti-sastra” does not carry conclusive authority in a debate.
The idea of inherent sac-cid-ananda goes together with the thesis that a particular siddha-svarupa is inherent in the jiva.
But in my whole life, I never found the concept of the jiva having the same qualities like Krishna in any sastra. We will come to this shortly.
From this we can understand that the constitution of the living entity is not in itself identical with the antaranga-sakti, as they are energies of two different categories.
One may then argue that the living entities possess the qualities of sat, cit and ananda on the virtue of their being parts of the Lord.It is true that the living entities are separate parcels (vibhinnamsa) of the Lord whose very being is filled with sat, cit and ananda (CC 1.4.61-62).
Being by nature servants of Krishna and manifestations of tatastha-sakti, the living entities are said to be akin to photons in a ray of sun or sparks in the flame of a fire (CC 2.20.108-109).
The analogy suggests that they share qualities akin to those of the Lord.However, it is not proper to stretch the analogy beyond the context of the Lord’s being simultaneously one with and different from all of His energies.
It is not that on the virtue of this analogy the living entity can be said to possess all qualities of the Lord to a minute degree,
for it is well known (CC 2.9.144) that Sri Krishna has certain qualities that even Narayana doesn’t possess.
A drop of the ocean does not have all the qualities of the ocean. The ocean has waves, a drop does not.
The ocean is full of aquatics, but not the drop. One can sail on the ocean, not on a drop.
Sri Caitanya Caritamrita (1.4.64-65, 60) delineates them as follows:“The essential aspect of sandhini is known as pure existence, which is the abode of the Lord’s existence. Krishna’s mother, father, place, house, bed, seat and the rest are transformations of pure existence. Awareness of Sri Krishna’s godhood is the essence of samvit, and knowledge of Brahman and so forth are of the same category. Hladini causes the relish of bliss in Sri Krishna, and through hladini the devotees are nourished.”Amidst a description of how these three aspects of the Lord’s energy function in the spiritual world,
the sentence that inevitably captures our attention is the definition of samvit, as knowledge of Brahman “and so forth” is declared to be a part of it.
Sri Jiva Gosvamin further describes the function of samvit in Bhagavat Sandarbha (117) as being the energy of both knowledge and ignorance.
This indicates that there is a need for a dual interpretation of the concept, one in the context of sac-cid-ananda that functions under the direct shelter of the inner potency of the Lord,
and another in the context of existence in the material world.This dual interpretation is supported by Srila Jiva Goswamipad (BS 117):
“Thus in a sequence of superiority sandhini, samvid and hladini are understood. As all pots are made by a pot maker, similarly whatever exists is the outcome of a cause. In the scriptures (Chan. Up. 6.2.1) it is said that Bhagavan exists on account of His own nature: ‘O gentle Sir, in the beginning only He existed.’ His destroying and creating, bestowing and preserving existence at all places, all times and all circumstances, is caused by sandhini. Through samvit, He knows and causes others to know. Through hladini, the foremost of all, He rejoices and causes joy, thus it is considered.”Thus it can be understood that certainly the aspects of existence, awareness and joy exist in all living entities, in as much as the living entities exist, are aware of anything or experience any feelings.
However, the question that demands our attention is whether the faculties of sat, cit and ananda,
which were outlined by Sri Krishna Das Kaviraja earlier on (CC 1.4.64-65, 60) in the context of that which is under the auspices antaranga-sakti,
exist inherently in the jiva who resides in the material world.
It is clear that the sandhini-aspect of the eternal associates of the Lord exists as their spiritual form, the samvit– aspect exists as their cognizance of a particular relationship with the Lord, and the hladini-aspect exists as their jubilant emotions for the Lord.Do these qualities exist inherently in the baddha-jiva?
“Someone may argue: ‘If Bhagavan has a form of unlimited, eternal happiness, then how can happiness be caused for Him? This is in contradiction with His being unlimited and eternal.’ To this it is said: “From the scriptures, it is certainly known that Bhagavan has the qualities of unlimited happiness and eternity. Nevertheless, the devotees are known to be the cause of His love. This is how it happens: The supremely joy-causing, personal potency of His supremely blissful being is known as hladini, and He manifests it in an object as His own transcendental manifestation of energy. This is the shape of its divine dynamics. In this way, in His own people it is always kept. Through this relationship His pleasure is the highest.’”In other words, this potency is not inherent in the jiva; when the jiva decides to renounce his unwillingness to serve Bhagavan and desires to become His own, this svarupa-sakti begins to manifest in his being, and through the function of the hladini given to him, the devotee then pleases the Lord.
Krishna is eternal (sat), FULL of knowledge/awareness (cit), FULL of bliss (ananda). The bliss (ānanda) that comes with bhakti is called bhaktyānanda.
This is the hlādinī-aspect of the cit-chakti.
The Lord’s ānanda is two-fold according to Jīva Gosvāmī’s Prīti Sandarbha (66): svarūpānanda and svarūpa-śaktyānanda.
The Lord Himself is depending on svarūpa-śaktyānanda (svarūpa-śaktyānanda-rūpa yadānanda-parādhīnaḥ śrī-bhagavān apīti).
This ānanda is bhakti. The Śruti quite clearly says that ānanda is not a property of the jīva: raso vai saḥ, rasam hy evāyam labdhvānandī bhavati,“God is verily rasa”.
If one attains rasa, one becomes blissful“. Apart from that, in the ānandamayādhikaraṇa of the Vedānta-sūtras, the ācāryas explain that the jīva is not ānandamaya.
In the commentary to the sūtra ‘vikāra-śabdān neti cen na prācuryāt’,
Baladeva Vidyābhūṣaṇa refutes the idea that the word ānanda-maya could be applied to the jīva (tasmad ānandamayo na jīvaḥ),
and this is the case also in the liberated state which means non-existence of suffering (na cānandamaya-śabdena muktau duḥkhāpty-asadbhāvāj jīva iti vācyam).
‘In addition, commenting on the definition of the jīva as cid-ānandātmaka,
Jīva Gosvāmī explains in Paramātma Sandarbha (29) that the jīva is not ānanda in the proper sense of the word:
duḥkha-pratiyogitvena tu jñānatvam ānandatvaṁ ca … ānandatvaṁ nirupādhi-premāspadatvena sādhayati.
“Because the jīva is beyond misery, it is said to be of the nature of consciousness and bliss … The jīva attains bliss when it attains love of God.“
However, Jīva Goswāmī mentions the ānanda of the jīva in Prīti Sandarbha (Anu. 65):
ato natarāṁ jīvasya svarūpānanda-rūpā, atyanta-kṣudratvāt.
He says that it is extremely minute. But one has to understand the statement in connection with the previous one,
i.e. that the ānanda means just the non-existence of misery.
Sadhaka:
Thank you so much for these many sastric references. But I am not very intelligent…can you make it a little easier for me to understand?
Gurudeva:
I know that is sounds very philosophical, but it is easy to understand:
The jiva is eternal (sat) like Krishna too.
But as far as knowledge/awareness (cit) is concerned, the jiva´s awareness and knowledge differs quite substantially from the awareness/knowledge of Krishna.
We as jivas are aware of our soul, of our bodies and of our surroundings.
It is not that we are actually FULL OF KNOWLEDGE and somehow we “forgot” this knowledge.
Our ignorance is beginningless (anadi) and we have never been FULL OF knowledge.
If we are full of knowledge and bliss, then why do we never feel it? Why are we incessantly hankering for knowledge and bliss?
In fact, all our actions are ultimately aimed at attaining these two goals. Just as darkness can never cover light, ignorance can never shroud knowledge.
Darkness is nothing but absence of light. It is not a positive entity. To cover something, the covering agent must have positive existence.
When Krsna says that ignorance covers knowledge (Gita 5.15), He means ignorance covers the discriminating faculty.
In other words, a person loses the ability to make proper decisions and is thus bewildered.
Krsna Himself recommends approaching a teacher and acquiring knowledge from him (Gita 4.34).
If knowledge were inside the Self, He would have recommended to approach a teacher to get the covering of inherent knowledge removed.
Indeed He would not even have recommended going to a teacher but to a peeler, who can peel away ignorance. Krishna specifically uses the words, “The teachers will impart knowledge to you.”
In the same vein a few verses later (Gita 4.39), Krishna says that a man of faith who attains knowledge (jnana) become peaceful.
If that knowledge were already there, there was no need to attain it in the first place.
In verse 7.2. again, Krishna declares to Arjuna that He will now impart unto him this knowledge. If I were full of bliss and knowledge,
then how could I lose sight of it even if I were covered by ignorance? Ignorance can only cover, but not take away, that knowledge.
Even though there may be ignorance all around me, I would still be full of knowledge and bliss. But such is not our experience.
Sadhaka:
I always wondered about that…I agree fully…
Gurudeva:
If I have forgotten about my necklace around my neck and someone points it out to me, I immediately know it and give up my search.
But no matter how many times someone tells me that I am full of knowledge and bliss, I realize no bliss and remain as ignorant or knowledgeable as I was before.
Why? Because I do not have knowledge and bliss inherent in me.
Such examples neither prove nor disprove anything.
Examples only assist us in comprehending a known conclusion.
If I am a pauper, I remain a pauper, even though someone may repeatedly tell me that I am a prince.
In Paramatma Sandarbha (28), Sri Jiva Gosvami explicitly says that the self is devoid of knowledge, although conscious by nature, and it lacks bliss although free of any material misery.
In other words, it has the potential (svarupa yogyata) to get knowledge and bliss but not yet the functionality (phalopadhayi yogyata).
To give an example, a child has the potential to be an athlete or a graduate, but that potential is not realized unless he practices on the track or goes to college and studies.
Then, happiness or bliss (ananda): Like Sripad Jiva Goswami said, our happiness is VERY minute.
We can´t compare the happiness “within the tatastha-sakti” with the happiness “within Krishna inner energy (svarupa-sakti), which is called hladini-sakti.
Our happiness as jivas who don´t practice bhakti is defined by the absence of misery.
Many philosophers say that this is the goal of life: to avoid misery. But actually, this is THE NATURAL STATE of the jiva. It is not influenced by maya.
We only think that we are influenced because we identify with the body, made of material nature.
Ananda here means lack of misery and not the ananda which is the outcome or the svarupa of bhakti, bhakti being the essence of the samvit and hladini potency.
Sadhaka:
So, there are different types of ananda (happiness)?
Gurudeva:
Ananda (happiness) is of various types such as – martyanada, brahmananda and bhaktyananda.
Martyanada is the material happiness, brahmananda is freedom from material misery and bliss of being in one’s svarupa identified with Brahman
and bhaktyananda is the bliss which is experienced by a devotee (asraya of prema) in relation to the visaya of prema, meaning by giving pleasure to Krishna.
Again, in Paramatma Sandarbha, section 28, Sri Jiva Gosvami clearly says that when it is said that the jiva is ‘jnana svarupa’,
it means that it is not inert (not that it is full knowledge) and when it is said ‘ananda svarupa’, it means it is devoid of misery.
Tatra tasya jada-pratiyogitvena jnanatvam duhkha-pratiyogitvena tu jnanatvam anandatvam ca. Then he further says that anandatvam means that the soul is the object of love without any condition. anandatvam ca nirupadhi.premaspadatvena sadhayati tasmat priyatama… (SB 10.14.54)
As soon as the jiva turns towards BHAKTI, the svarupa-sakti of the Lord starts to fill up the heart of the jiva and the more we progress in bhakti, the more of that hladini-sakti will fill our soul.
This is the most wonderful mercy of Sri Krishna. He lets us have an eternal relationship with Him in the 5 RASAS. But first we need to receive the bhakti-lata-bija.
Then we can start with our bhakti.
Sadhaka:
Dear Gurudeva, I am overwhelmed with gratitude. What you are saying enlightens my foolish heart.
How merciful is Krishna that we as jivas can receive this most wonderful gift of BHAKTI which makes us able to enter an eternal relationship with the Divine Couple.
So essentially, you are saying that bhakti is not dormant/inherent in the svarupa of the jiva and also the sat-cit-ananda of the jiva is of a different nature than the sat-cit-ananda of Krishna and His eternal associates.
What about our eternal spiritual form? Is this form inherent in the jiva or not? According to what I now heard from you, it surely cannot be inherent in the svarupa of the jiva.
Gurudeva:
Yes. The eternal spiritual form is not inherent in the svarupa of the jiva.
The spiritual form is of svarupa-sakti.
It is not of tatastha-sakti and therefore can never “reside” as a seed in the svarupa of the jiva.
In other words, the seed-like jiva does not evolve from a glowing spiritual spark into a siddha-deha.
This siddha-deha is not something which is manufactured and which evolves or transforms over time. It is an eternal reality manifested by the antaranga-sakti of Bhagavan, not a product of tatastha-sakti.
In the tenth section of the Priti-sandarbha, Jiva Gosvamin writes, commenting on the verse from above:
vaikuṇṭhasya bhagavato jyotir-aṁśa-bhūtā vaikuṇṭha-loka-śobha-rūpā yā anantā mūrtayas tatra vartante tāsām ekayā saha muktasyaikasya mūrtir bhagavatā kriyata iti vaikuṇṭasya mūrtir iva mūrtir yeṣām ity uktam
– (Prīti Sandarbha (10)
“In the spiritual world, the Supreme Lord has unlimited spiritual forms, all are expansions of himself illuminating that world. With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul.”
These liberated souls therefore have spiritual bodies like that of the Lord.
In the Lord’s abode, there are an unlimited number of forms, all suitable for rendering service to him.
Every one of those forms is non-different from him, being expanded from his effulgence; each one is eternal, full of consciousness and bliss.
They are the crowning, central jewels of the spiritual world—its very life.
These unlimited spiritual bodies are the perfected forms of the liberated souls which are awarded to an individual, according to his taste, when he reaches the state of absolute liberation.
This state is called attainment of the spiritual body.
All these spiritual bodies are eternal for they exist even before the liberated souls enter them and will continue to exist ever afterward. However, prior to the entry of the liberated soul they are in an inactive state (FROM OUR PERSPECTIVE).
As all of the unlimited souls are servants of the Lord, each one of them has a spiritual body in the Lord’s abode just suitable for rendering service to the Lord.
When an individual becomes qualified for direct service to the Lord by the grace of the Goddess of Devotion,
then the Supreme Lord awards him that spiritual body.
Now, it is very important to check the verse in question very clearly.
Srila Jiva Goswami writes that Krishna will GIVE a liberated soul who reached perfection a body “similar” to His.
Many think that He “creates that form”, but this is not the case.
The siddha-deha is an eternally existing form. It is never created and it is “of pure svarupa-sakti”.
Srila Jiva Goswami uses his words very thoughtfully. He clearly says: KRIYATE. “KRIYATE” can mean many things.
Sadhaka:
Is the destination of the jiva influenced by association?
Gurudeva:
When we read BRS 2.5.12-13, we will see :tat-tat-sādhanato nānā-vidha-bhakta-prasaṅgataḥ |
sādhākānāṁ tu vaividhyaṁ yāntī svacchā ratir matā ||
yadā yādṛśī bhakte syād āsaktis tādṛśaṁ tadā |
rūpaṁ sphaṭikavad dhatte svacchāsau tena kīrtitā ||śrī-jīvaḥ : atha svacchām āha—tat tad iti dvābhyām |
bhavāpavargo bhramato yadā bhavet [bhā.pu. 10.51.53] ity ādiṣu bhakta-prasaṅgasyaiva rati-bīja-rūpatvāt |
nānā-vidha-bhaktānāṁ prasaṅgatas tatra ca jala-sekādi-rūpāt tat-tat-sādhanataḥ sādhakānāṁ vaividhyaṁ yāntīti tu pūrvoktā śuddhākhyā ratiḥ svacchā matā |
vaividhye kāraṇam āha—yadeti | rūpaṁ sphaṭikavad dhatte iti nānā-bhāva-dhāraṇāṁśa eva dṛṣṭāntaḥ, na tu pratibimbatve’pi yathāvad rater eva prakaraṇa-prāptatvāt |
śuddhāntaḥ-pātaś cāsyās tad-bhāvānām āgamāpāyitvāt | ata eva agrato vakṣyamāṇais tu svādaiḥ prīty-ādi-saṁśrayair [bha.ra.si. 2.5.21] iti vakṣyamāṇaṁ cātra saṅgacchate |
teṣāṁ samyak samparko nāstīti | anācānta-dhiyām āsvāda-viśeṣābhāvena aniṣṭhita-cittānāṁ yata āryāṇāṁ tat-tac-chāstra-mātra-dṛṣṭyā pravartamānānāṁ, kā stry-aṅga te [bhā.pu. 10.29.40]
ity ādau hy ārya-carita-śabdasya śāstrīya-mārgatvam eva vivakṣitam ||12-13||
This is the most important part:
“When a devotee’s rati, like a clear crystal, becomes similar in form to that of the devotee to whom he is attached, it is called svaccha-rati .”
The gist of Sri Jiva Gosvami’s Commentary is as follows:
This verse shows how devotee association acts as the seed of rati .
Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed.
He mentions a verse from Srimad Bhagavatam (10.51.53):
bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-sańgamo 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”.
There is certainly no lack of content in recommendations regarding befitting association for the sadhaka in the scriptures.
The basic principle is found in the Bhagavad Gita (2.62): “From association desires are born.” The following verse of Hari-bhakti- sudhodaya is often quoted to demonstrate how one adopts qualities in accordance with his association, just like a gem, when placed before various objects, will reflect various kinds of light:
However, both Sri Rupa Gosvamin and Sri Jiva Gosvamin quote the aforementioned verse in the context of recommending association with saints who desire to attain a goal which is in accordance with one’s own desires.The influence of association on one’s experience of sthayi-bhava (foundational emotion) cannot be denied.In his analysis of sthayi-bhava (Bhakti Rasamrita Sindhu, 2.5), Sri Rupa Gosvamin divides rati into two categories, suddha (unmixed) and one among the twelve particular forms of rati.
Sri Visvanatha presents an overview of the thesis in his Bhakti Rasamrita Sindhu Bindu (17):
“[Sthayibhava is divided into] samanya-rupa (generic), svaccha-rupa (transparent) and the five varieties beginning with santa. The neutral bhajana of a general person who has never attained the association of even a single devotee firmly situated in a certain rasa can mature into samanya-rati. Such sthayi-bhava is known to be of a generic form. If one has routinely associated with five kinds of devotees situated in santa-rasa etc., when his bhajana matures, five kinds of rati may be manifest in him in accordance with his ongoing association at different times, sometimes santi, sometimes dasya, sometimes sakhya, sometimes vatsalya and sometimes kanta-bhava. Not being fixed in any one of them is a rati known as svaccha-rupa (of transparent nature).”In accordance with what is thought of at the time of sadhana, a particular eternal and ever-existing siddha-deha is attained. According to Sri Narottama Das Thakura (Prema-bhakti-candrika 55): “Whatever I think of at the time of sadhana, that I will attain in siddha-deha. This is the method on the path of raga.”
Sadhaka:
So, when I reach perfection in my bhakti, Krishna will “reward” me with such a marvellous gift?
Gurudeva:
Yes. We can clearly see that this form is “already” there and Krishna “assigns” (KRIYATE) such a form to the jiva who reached perfection.
Like already mentioned before, the eternal spiritual form can never be “in a seed-like”state. It cannot “grow”. It is eternally there.
Like I said, no sastra has used the seed-analogy in reference to the svarupa of the jiva and the eternal spiritual form.
Also, if the spiritual form would be eternally inherent in our svarupa as a jiva, what happens to those jivas who attain brahma-sayujya mukta?
If the svarupa is ever present in the soul but concealed by ignorance, then what happens to those who attain Brahma-sayujya mukti?
Their ignorance is removed, otherwise it cannot be called mukti. Then a Brahma-sayujya mukta should also have a spiritual form.
But if they have spiritual form it cannot be called Brahma-sayujya.
It is written in the CC 1.4.64 that Krishna’s mother, father, place, house, bed, seat and the rest are transformations of sandhini-sakti, and indeed everything in the abodes of Vaikuntha and so forth consist of antaranga-sakti (CC 1.2.101), of which sandhini is a portion. More is to be known of the svarupa of the Vraja-devis.
Sri Krishna Das Kaviraja explains (CC 1.4.79) the diverse manifestations of Sri Radha: “The multitude of Vraja-gopis have various natures (svabhava). They are the forms of Her bodily expansions (kaya-vyuha-rupa) and Her instruments for creating rasa.”
It would be incorrect to state that each and every jiva who attains madhurya- rasa has been a bodily expansion of Sri Radha since time immemorial,
as tatastha-sakti is clearly a different category of manifestations from the antaranga-sakti.
The natural conclusion is that at the time of perfection, the mukta-jiva unites with a particular parsada-deha (associate-body),
a manifestation of the Lord’s antaranga-sakti in the spiritual world, especially reserved for him.
This particular form of antaranga-sakti, existing eternally in the spiritual world, is known as the specific nitya-siddha manifestation,
which descends into the heart of the sadhaka who has become purified through the process of sadhana.
The original qualities of sat, cit and ananda which are present in this siddha-body are also experienced in accordance with the siddha-avesa (absorption in the perfected form one aspires to attain) of the sadhaka prior to siddhi.
The potential for experiencing sat, cit and ananda under the shelter of the antaranga-sakti is certainly present in the baddha-jiva,
but one who wishes to argue that sat-cit-ananda and siddha-deha themselves are eternally present in the jiva in a seed-like form should offer proper scriptural support for his view.
Sadhaka:
So this means that every jiva has the possibility to attain any of the 5 relationships with Krishna through bhakti?
Gurudeva:
Theoretically, yes. But actually, bhakti is very rarely given. In the Srimad Bhagavatam we find this verse:
muktānām api siddhānām nārāyaṇa parāyana sudurlabhaḥ praśāntātma koṭiṣvapi mahāmune
‘Among millions of liberated souls, a devotee of Nārāyan is very rare.’
Sadhaka:
But we are raganuga-bhaktas and we don´t worship Laksmi-Narayana…
Gurudeva:
You see?
A Krishna-devotee is even rarer to be found…
What to speak of a devotee who wants to follow the eternal inhabitants of Vrindavana to attain the same love they have for Sri Krishna?
But basically, in theory, yes, every jiva can attain one of these 5 RASAS.
All depends on the mercy of Krishna and of Bhakti-devi and on the association we choose to practice bhakti…
We know that actually bhakti originates in Srimati Radhika. So in this Kali-Yuga right now, we have the incredible fortune to attain the highest rasa possible for the jiva.
By Sri Caitanya Mahaprabhu´s mercy, we can all become maidservants of Srimati Radhika.
This is what Mahaprabhu came to give to us fallen jivas.
anarpita-carim cirat
karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah sada
hridaya-kandare sphuratu vah saci-nandanah
“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart.
Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before:
the most sublime and radiant mellow of devotional service, the mellow of conjugal love.
Sadhaka:
This seems to be a very high thing to be attained…conjugal love…am I qualified for such a devotion?
Gurudeva:
Srila Rupa Goswami closes his chapter on raganuga-bhakti in his BRS with these words:
krsna-tad-bhakta-karunya-matra-labhaika-hetuka \
pusti-margataya kaiscid iyam raganugocyate
|| BRS 1.2.309 ||
“The mercy of Krsna and His devotees is the only cause of attaining
raganuga-bhakti . Some call this type of devotion pusti-marga.”
There is only one price to pay for this kind of devotion: greed, eagerness…lobha in sanskrit.
When we hear about the pastimes of Radha and Krishna in Vrindavana, this greed will awaken in our hearts.
For this, we need always be in the shelter of Sri Gurudeva and the Vaishnavas. We are very very fortunate.
Therefore it is also very important to always be in sajati-sanga (like-minded association). Try to avoid being with people who are not like-minded.
Nowadays, Kali Yuga is very powerful and it is very hard to find like-minded devotees who share the same goal.
Everyone wants to claim the ABSOLUTE TRUTH. Don´t engage in these discussions. It will only lead to aparadhas, offences.
Try to avoid all activities which present an obstacle to your bhakti. I know that you like to discuss and debate, but more often it is controlled by your false ego.
Go deep into your bhajan. All realization will come. I told you now what my Gurudeva told me and what his Gurudeva told him.
Don´t try to impose anything to anyone. If someone asks you a question, if someone wants to know something and is interested,
always be careful of your own motivation and of the attitude of the person approaching you. It is better to be quiet than to disturb the faith of another person.
Sadhaka:
Thank you, dear Gurudeva for these clear words. I will embed them fully in my heart. Radhe Radhe!
Gurudeva: Always know that I am with you. We are NEVER separated. You are never alone. My blessings to you.
____________________________________
This is a fictional discussion. I just wanted to say that I incorporated, sometimes even verbatim,
the wonderful teachings about “jiva-tattva” which I read and heard from my dear friend Advaita das, from the very learned scholar,
Sripad Satya Narayana das Babaji, my former godbrother Madhavananda das and most of all from my beloved Gurudeva, Srila Ananta das Babaji.
Without their words, this would not have been possible to write. My heart goes out to these wonderful souls.
Satya Narayan Das Babaji´s blog
Amrita-Tarangini 