Jumping and jumping, the stubborn baddha-jiva attempts to reach for the sky. Exhausted in the end, having wasted tremendous amounts of time and endeavor, he realizes that mere attempts to jump will not help one get off the ground level. Then, giving up his independent ways and turning to sadhus and bhakti-shastras for guidance on the systematic process of bhajan, he attains his desired success.
- Is the text a practical exposition on the adau sraddha verse?
Adau zraddhA tataH sAdhu-saGgo 'tha bhajana-kriyA
tato 'nartha-nivRttiH syAt tato niSThA rucis tataH
athAsaktis tato bhAvas tataH premAbhyudaJcati
sAdhakAnAm ayaM premNaH prAdurbhAve bhavet kramaH
tato 'nartha-nivRttiH syAt tato niSThA rucis tataH
athAsaktis tato bhAvas tataH premAbhyudaJcati
sAdhakAnAm ayaM premNaH prAdurbhAve bhavet kramaH
These famous verses of Bhakti-rasamrita-sindhu (1.4.15-16) are certainly the framework in which devotional growth takes place. Yet, mere knowledge of the said stages will not do. One has to apply practices accordingly at each stage.
There must be a platform to begin with, a foundation must be laid. Before lila-smaran becomes a feasible reality, there must be a platform of sadachar to keep the mind shielded from external influences, and there must be a platform of nama-bhajan. When the senses, the mind and the intellect have been cultivated through appropriate sadhana-activities, the body becomes imbued with shuddha-sattva, which is the playground of the lila.
One also has to cultivate his bhava accordingly. In the stage where removal of anarthas is predominant, one should keep the songs of the mahajans that long for mercy and deliverance at the forefront. In the stage where taste overwhelms the practice, one is ready to shift the focus onwards to the praise of the loved deity. When bhava gains foothold, one is naturally filled with countless longings for seva. In this way, the sadhana flows naturally and free of obstructions.
If a particular facet of sadhana does not seem to be unfolding despite our perseverance in attempts to apply it in practice, it is indicative of the fact that we lack adhikara for the same. We must then ask, "What am I missing?" "What must I do to prepare myself?" "What must I do to make myself fit?"
One may certainly take a peek of what's beyond one's current adhikara. After all, we must know what lies ahead of us to know what to strive for. Regardless, a wise student will graduate from the first and second grade before attempting to master matters of the fifth grade.
- Is there a difference in knowing the steps of the bhakti-ladder and acting in a manner that honors this principle?
Yes, there is a grand deal of difference. Someone may memorize the entire text by heart and not follow the first one of the verses. To be able to know much and to eloquently speak and write of the subject matter does not mean one has embraced the teaching. When the teaching has not been embraced, one has no adhikar for bhakti-sadhana, and the potency in such an individual's instruction is weak. One who does not practice will not be changing hearts, not those of others, not his own.
Yes, there is a grand deal of difference. Someone may memorize the entire text by heart and not follow the first one of the verses. To be able to know much and to eloquently speak and write of the subject matter does not mean one has embraced the teaching. When the teaching has not been embraced, one has no adhikar for bhakti-sadhana, and the potency in such an individual's instruction is weak. One who does not practice will not be changing hearts, not those of others, not his own.
- What are examples of neglecting the sequential progress?
- What are the harmful effects that may come as a result of neglecting the proper sequence of devotional cultivation?
Some examples have been given below.
1. Someone does not strive to overcome krodha-vega (verse 1) and has not understood how to relate to the devotees' apparent faults (verse 6), yet engages in loving exchanges with devotees (verse 4). He becomes angry with devotees, his bhajan is ruined by aparadha.
2. Someone does not cultivate utsaha (enthusiasm), nizcaya (firm faith) and dhairya (fortitude), yet expects, having heard the glories of nAma-bhajan, the heart to be quickly cleansed. He becomes disappointed and disheartened.
3. Someone engages in loving exchanges with devotees (verse 4), cultivating a relationship, yet he does not know how to discriminate and behave between the different classes of devotees (verse 5). He falls into the company of mixed devotees, he misplaces his faith and is mislead from the path of true fortune.
4. Someone engages in dedicated nAma-bhajan, and the by-products of devotion headed by lAbha (material attainment) arise, yet he is unaware of the danger of prayAsa, excessive endeavoring (verse 2). He embarks to build big temples and ashrams, he is distracted from his bhajan.
5. Someone engages in raganuga-bhajan (verse 8) while disregarding tat-tat-karma-pravartana, of firmly doing the daily devotional duties (verse 3) and niyamAgraha, neglect of devotional rules (verse 2). He is also ignorant of sato vRtti, or sadAcAra, the ways of the conduct of the saintly (verse 3). His bhajan will never bear a fruit.
6. Someone engages in nAma-bhajan to purify the heart from the material condition (verse 7), yet he does not shun asat-sanga (verses 2 and 3). His bhajan is like the proverbial bath of the elephant: As much as he cleanses himself by worship of the Name, he instantly pollutes himself by embracing the company of the unholy.
7. Someone wishes to engage in the confidential seva of Radha-kunda (verse 9), yet his heart is not always in Vraja (verse 8), nor has he cast his heart at the feet of the anurAgi-jana who are at the heart of the Vraja-pastimes (verse 8). One day his mind longs for bhajan, the next day for varieties of material comforts (verse 2: laulya, fickleness); his bhajan will be fruitless unless and until he attains the good fortune of climbing the ladder of devotion.
8. Someone has conquered over the urges (verse 1) and cultivates bhajan with all due enthusiasm (verse 3), shunning bad company (verses 2 and 3). Yet, he does not realize the vital importance of the company and service of those devotees who are of pure heart and always steeped in smaraNa and manasI-sevA. His bhajan will progress slowly, he may be overcome with desires for the mundane on account of lack of powerful divine samskara gained in such blessed company.
9. Someone engages in raga-bhajan while worshiping in the spirit of the residents of Vraja (verse 8). Yet, on account of failing to understand the gradation of excellence of the divine abodes (verse 9), he embarks on pilgrimage to other holy places, such as Dwaraka or Ayodhya. On account of this, his bhajan becomes halted until the fruits of unchastity at the feet of Radha are cleansed with the fire of separation.
10. Someone engages in the desirable company of the highest devotees (verse 5), discussing confidentially a wide range of topics (verse 4), yet fails to understand the detrimental effects of idle talk (verse 2). While thus introducing unworthy topics, he brings pain to the heart of the sadhu, and may risk losing his company altogether, lest the fault be quickly rectified.
11. Someone attempts to engage in raga-bhajan (verse 8) without embracing the heart-healing process of ample nAma-bhajan (verse 7). His heart is not prepared as a suitable, pure vessel for carrying fruitful smaraNa. He is disheartened, concluding that the glory of the attracting potency of the lila he has heard of is false. He disregards the lila, his taste for Vraja-bhajan dwindles and is overcome with mundane longings.
In this way, neglecting the sequential approach to bhajan, many ill fruits are born. Therefore, one should seek firm shelter of the appropriate path and diligently apply the steps described to attain all good fortune in his devotional worship.
- If someone doesn't feel attracted to a step-by-step approach, what is it indicative of?
It is indicative of the presence of mundane desire born of powerful and unworthy samskaras. This condition will only be healed when, by some unforeseen good fortune, one attains the company of affectionate devotees who are realized in the ways of bhajan. He then comes to realize the futility of his attempts to transcend the prescribed path in the name of spontaneous devotion, and swiftly embraces the sequential process from the very first verse onwards to prevent any further waste of the precious days of his blessed human life.
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