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Out of sheer misunderstanding some transcendentalists think that knowledge and renunciation are some of the items necessary for rising to the standard of devotional service. This is not so. The cultivation of knowledge and the renunciation of fruitive activities may be necessary to understand one's spiritual existence in relation to the material conception of life, but they are not part and parcel of the devotional service. The results of knowledge and fruitive activities are liberation and material sense gratification, respectively. Therefore, they cannot be part and parcel of devotional service. Rather, they have no intrinsic value in the discharge of devotional service. When one is freed from the resultant action of knowledge and fruitive activities, then one can be situated in devotional service. A devotee of Lord Krishna is by nature nonviolent and self-controlled, both in the mind and the senses. Therefore, he does not have to try separately to acquire the qualifications which result from cultivating knowledge and from fruitive activities.
#$p#When Sri Uddhava was asking Krishna about the rules and regulations, and the subjects of restriction as they are stated in the Vedic language, he asked, "Why is it that from the Vedic hymns one is enlivened in the matter of material enjoyment, while, from the instruction of Vedas, one also is freed from all illusion and is encouraged to have liberation?" The rules are supposed to be ordained by the Supreme Personality of Godhead, but apparently there are contradictions, and so Uddhava inquired about how to be free from these contradictory statements of the Vedas.
#$p#In reply to this, Lord Krishna informed him about the superexcellence of devotional service: "For persons who are already engaged in devotional service to Me, and who are fixed in their minds about Me, endeavoring for the cultivation of knowledge and renunciation are not practical or necessary."
#$p#The purport is that devotional service is by itself independent of any other process. The processes of cultivating knowledge and renunciation, or meditation, may be a little helpful in the beginning, but they cannot be considered paraphernalia for discharging devotional service. In other words, devotional service can be discharged independently of the cultivation of knowledge and renunciation. In this connection, there is a verse from Skanda Purana, in which Parbut Muni said to a hunter tribesman: "O hunter, the qualifications which you have now acquired, such as nonviolence and others, are not astonishing, because one who is engaged in devotional service to the Supreme Lord cannot be the source of any trouble for anyone under any circumstances."
#$p#The Lord next said to Sanatan Goswami: "So far I have explained devotional service under regulative principles. Now I shall explain devotional service to you in terms of transcendental attachment."
#$p#The inhabitants of Vrindaban, Vrajabhumi, are practical living examples of devotional service. Theirs is ideal devotional service with attachment. Such devotion cannot be found anywhere else except in Vrajabhumi, Vrindaban. If one develops devotional service and attachment by following in the footsteps of the inhabitants of Vrajabhumi, that is called Raga Marga Bhakti, or devotional service in pursuance of attachment for the Lord. There is a statement in the Bhakti Rasamrita Sindhu about this: "Devotional service with ecstatic attachment for that service, which becomes a natural factor for the devotee, is called Raga, or transcendental attachment." The devotional service discharged in that standard of Raga is called Ragatmika, devotion. Deep attachment and complete absorption in the object of love is called Raga atmika, devotion. Examples can be seen in the activities of the residents of Vrajabhumi, and one who becomes attracted to Krishna by hearing of such attachment is certainly very fortunate. When he becomes deeply affected by such devotional service as that of the residents of Vrajabhumi, and tries to follow in their footsteps, he does not care for the restrictions or regulations of the revealed Scriptures. That is the characteristic of discharging Raga Bhakti.
#$p#Devotional service with attachment is a natural inclination. One who has been attracted by such a natural inclination does not accept any argument against his conviction, even though such arguments are presented according to Scriptural injunction. This natural inclination is also based on injunction, and so a person who has attachment for that particular type of devotional service toward the Supreme Lord is not required to change it simply on the strength of Scriptural argument. In this connection we should note that the class of so-called devotees known as Prakrita-sahajia follow their own concocted ideas and represent themselves as Krishna and Radha, and indulge in debauchery. This kind of devotional service and attachment is false. They are actually gliding down the hellish path. This is not the standard of Ragatmika, or devotion. This Prakrita sahajia community is actually cheated and very unfortunate.
#$p#Devotional service with attachment can be executed in two ways: externally and internally. Externally, the devotee strictly follows the regulative principles, beginning with chanting and hearing and other regulations, while internally he always thinks of the attachment which attracts him to serve the Supreme Lord. He always thinks of his special devotional service and attachment. Such a real devotee's attachment docs not violate the regulative principles of devotional service, but he adheres to them strictly; and yet, within his mind, he always thinks of his particular attachment.
#$p#All the inhabitants of Vrajabhumi, Vrindaban, are very dear to Krishna. A devotee in attachment selects one of the inhabitants and follows in his footsteps in order to be successful in his own devotional service. A pure devotee in attachment always follows such a personality of Vrajabhumi within himself. It is advised in Bhakti Rasamrita Sindhu that a pure devotee in devotional service with attachment, should always remember the activities of a particular inhabitant of Vraja, even though he is not able to live directly in Vrajabhumi or Vrindaban. Thus he may always think of Vrajabhumi and Vrindaban.
#$p#Such confidential devotees in attachment are divided into several categories: some of them are servants, some of them are friends, some of them are parents and some of them are conjugal lovers. In devotional service with attachment one has to follow a particular type of devotee of Vrajabhumi.
#$p#In the Srimad Bhagwatam, Third Canto, Twenty-fifth Chapter, it is stated: "The word Matpara is used only for persons who are satisfied with the idea of becoming an adherent of Me alone. They consider that I am their Soul, I am their Freind, I am their Son, I am their Master, I am their Well-wisher, I am their God, and I am their Supreme Goal. My dear Mother, there is no action of time upon such devotees." In the Bhakti Rasamrita Sindhu, the author offers his respectful obeisances to such persons who always think of Krishna as He is, as when He is Son, Well-wisher, Brother, Father, Friend, or any such relationship. Anyone following the principles of devotional service with attachment, and in terms of a particular devotee in Vrajabhumi certainly achieves the highest perfectional love of Godhead in that spirit.
#$p#There are two developmental characteristics for such seeds of love of Godhead. They are known as Rati, or attachment, and Bhava, the condition immediately preceding love of Godhead. By these two characteristics the Supreme Lord Sri Krishna is conquered by such devotees. These two characteristics are there before any symptoms of love of Godhead. This was explained by Lord Chaitanya to Sanatan Goswami. Lord Chaitanya said that there is really no end to describing the system of devotional service with attachment, and He is simply trying to offer a sampling of such devotional service.
#$p#Lord Chaitanya then said to Sanatan Goswami that He would describe the ultimate goal of devotional service, that which is meant for such a person who wants to attain perfection. When one's attachment for Krishna becomes very deep, this condition is called love of Godhead. Such a state of being is called the permanent situation of the devotee. Kaviraj Goswami has offered in this connection his respectful obeisances unto Lord Chaitanya for His sublime teachings of love of Godhead. It is stated in the Chaitanya Charitamrita: "O You Supreme Personality of Godhead, whoever awarded such pure devotional service to anyone else? O most magnanimous Incarnation of the Personality of Godhead, for my part I offer my respectful obeisances to this Incarnation, known as Gaura Krishna."
#$p#In the Bhakti Rasamrita Sindhu the state of being in love of Godhead is compared to the sunshine emanating from the Sun of love for Godhead; and this shining makes the devotee's heart more and more lovely. The heart of such a devotee is situated in a transcendental position, beyond the modes of goodness of material Nature. And the process of making the heart further and further sterilized by the sunshine of love is called Bhava. This description of Bhava is given by Rupa Goswami. Bhava is called the permanent characteristic; and the crucial point of progress for Bhava is called the marginal state of love of Godhead. When the Bhava state becomes deeper and deeper, the learned devotees call that state of being love of Godhead. In the Narada Pancharatra there is a verse in which it is stated: "When one is firmly convinced that Vishnu is the only Object of love and worship, and there is no one else and no demigod for his devotional service, it is accepted that he is feeling intimacy in love of Godhead, as is approved by such personalities as Bhisma, Prahlad, Uddhava and Narada."
#$p#If someone, on account of some righteous activities which provoke devotional service, is influenced by such an attitude of service, and takes shelter of the good association of the pure devotees, then he develops an attachment for chanting and hearing. In such a state of mind the development of chanting and hearing makes him advance further and further in the matter of regulative devotional service to the Supreme Lord. And, as he advances in the regulative service of the Supreme Lord, so, proportionately, his misgivings for the material world diminish. Beginning with faith, and advancing in the process of hearing and chanting, the devotee becomes more and more firmly fixed in that faith. That faith gradually develops into taste, and that taste gradually develops into attachment. When the attachment becomes purer, then it is exhibited in two characteristics, which are called Bhava and Rati. When this principle of Rati becomes deeper, it is called love of Godhead. Love of Godhead is the ultimate goal of human life.
#$p#This process is summarized in the Bhakti Rasamrita Sindhu by Rupa Goswami: "The first thing required is faith, and from faith one associates with pure devotees, and, by such association, one develops devotional service. And when he develops devotional service, his misgivings are diminished. Then he is situated in firm conviction, and from that conviction he develops a taste and advances up to the attachment stage of life, known as the regulated principles of devotional service. And, after that stage, when he still further makes progress, it is called Bhava, or a permanent situation. Such love of God can go further and deeper and deeper, and then is called the highest stage of love of Godhead."
#$p#In Sanskrit, this highest stage is called Prema. The word Prema can be explained as love of God without any exchange or return. Actually, the words Prema and love are not synonymous, but still one can say that Prema is the highest stage of love. One who has attained this stage of Prema is the most perfect human being. Srimad Bhagwatam also confirms this statement in the Third Canto, Twenty-fifth Chapter: Only by the association of pure devotees can one develop a taste for Krishna Consciousness; and when he tries to apply such developed Krishna Consciousness in his life, one can achieve all other things up to the stages of Bhava and Prema.
#$p#Lord Chaitanya next described the symptoms of a person who has developed from faith to the stage of Bhava. He is characterized as follows: he is never agitated even if there are causes for agitation. The next characteristic is that he does not waste his time for a moment. He is always anxious to do something for Krishna Consciousness. Even if he has no engagement, he'll find some work to do for Krishna's satisfaction. The next characteristic is that he does not like anything which is not connected with Krishna. He never hankers after personal respect. Although he is in the best position, still he does not hanker after being honored by others. And he is confident in his task. He is never under the impression that he is not making progress or achieving the Supreme goal of life or going back to Godhead, going back to Home. He is fully convinced that he is making progress toward that site. As such, with more and more confidence, he is always very busy to achieve that highest goal of life. He is very much attached to the gratification of the Lord, or chanting, or hearing about the Lord. At all times he is always attached to describing the transcendental qualities of the Lord. He wants to live in such places as Mathura, Vrindaban, or Dwarka. These symptoms are all visible in a person who has developed to the stage of Bhava.
#$p#This state of Bhava is described in connection with King Parikshit, when he was sitting on the bank of the Ganges to meet his death because of being cursed by a Brahmin boy. He spoke as follows: "All the Brahmins present here, as well as Mother Ganges, may know that I am a soul completely surrendered to Krishna. I do not mind even if I am immediately bitten by the snake sent by the Brahmin boy. Let the snake bite me as it likes, but I shall be pleased if all of you present here go on chanting the message of Krishna." Such a devotee is always anxious to see that his time is not wasted in anything which is not connected with Krishna. As such, desires derived from fruitive activities, or from yogic meditation, or by the cultivation of knowledge are not liked by him. He is simply attached to favorable words in relation with Krishna. Such pure devotees of the Lord always go on praying to the Supreme Lord with tears in their eyes, and their minds are always engaged in recollecting the activities of the Lord, and with their bodies they offer obeisances. Thus they are satisfied. Any devotee who is acting in such devotional service dedicates his life and body for that purpose.
#$p#King Bharata was also a pure devotee, and under his name India is called Bharatvarsa. He left his household life and kingdom at an early age. He left his devoted, beautiful wife, his son and friends and kingdom and everything just as if they were stool. Such are the symptoms of persons who have developed Bhava in their devotional service. Such a person in devotional service always thinks of himself as the most wretched, and he is only satisfied that someday or other Krishna will be kind enough to favor him by engaging him in devotional service. In the Padma Purana another instance of the pure devotee is found, where the king, although the best of all human beings, was begging from door to door and was even praying to the lowest of human society, the Chandala.
#$p#Sri Sanatan Goswami later composed the following verse: "I am low in love of Godhead, and I haven't any asset for hearing about devotional service. Neither do I have any understanding of the science of devotional service, nor do I have any cultivation of knowledge, nor any righteous activities behind me; nor am I born of high family. But, O Darling of the damsels of Braja, still I maintain a hope for achieving You, and that hope is disturbing me." So a devotee, being touched deeply by such strong desire, always chants Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.
#$p#In this connection a nice verse by Bilvamongal appears in Krishna Karnamrita: "O Player of the nice flute, Krishna, the beauty of Your boyhood activities is very wonderful in this world. You know the agitation of my mind, and I know what You are. Nobody knows how confidential our relationship is. Now my eyes are anxious to sec You and Your face, but I cannot see You. Please-let me know what I shall do." A similar passage appears in Bhakti Rasamrita Sindhu, by Rupa Goswami, which states: "O Govinda! this young girl with tears in her eyes is crying in a sweet voice, chanting Your Glories." Such pure devotees are always anxious to describe the Glories of Krishna, and to live in a place where Krishna exhibited His Pastimes.
#$p#A similar verse appears again in Krishna Karnamrita: "This Body of Krishna is so nice, His Face is so nice—everything about Him is only sweet and fragrant." A similar passage also appears in the Bhakti Rasamrita Sindhu: "O Lotus-eyed One, when shall I be able to always chant Your Holy Name, and being agitated in that, chanting, when shall I be able to dance on the bank of the Yamuna?"
#$p#All the above descriptions made by Lord Chaitanya to Sanatan Goswami are called symptoms of the Bhava stage of devotional service. Next He proceeds to describe the symptoms of actual love for Krishna. He says that nobody can understand a person who has developed love of Krishna—neither his words, his activities, nor his symptoms. Even if one is very learned, it is very difficult for him to understand a pure devotee in love of Godhead. This is confirmed in Bhakti Rasamrita Sindhu also.
#$p#A person engaged in devotional service becomes slackened in his heart when singing the glorification of the Supreme Lord. Because the Lord is very dear to him, in glorifying the Lord's Name, Fame, etc., he becomes almost like an insane man, and in such a condition of life sometimes he laughs, sometimes he cries, sometimes he dances—and without any consideration of the situation, he continues in such activities. And by gradual development of his love of Godhead he increases his affection, his emotion, his ecstasy. Such attachment, Mahabhava, is the highest stage of devotional love. It can be found like molasses or sugar, which are different stages of the same thing. But the highest stage is called sugar candy. In different stages of the same juice, sugar candy becomes more and more palatable. Similarly, in love of Godhead, by a gradual process of development, transcendental pleasure is increased to the highest stage for the real devotee.
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Next Lord Caitanya said to Sanātana Gosvāmī, “Thus far I have explained devotional service according to regulative principles. Now I shall explain devotional service to you in terms of transcendental attachment.”
#$p#The inhabitants of Vṛndāvana, Vrajabhūmi, are living examples of devotional service. Theirs is ideal devotional service with attachment, and such devotion cannot be found anywhere except Vṛndāvana. Developing devotional service and attachment by following in the footsteps of the Vrajavāsīs is called #i#rāga-mārga-bhakti#/i#, or devotional service in pursuance of attachment to the Lord. According to the #i#Bhakti-rasāmṛta-sindhu#/i# (1.2.272), “The ecstatic attachment for the Lord experienced in the course of the devotional service that is natural for the devotee is called #i#rāga#/i#, or transcendental attachment. The devotional service discharged with such deep attachment, and with consequent deep absorption in the object of love, is called #i#rāgātmikā#/i#.” Examples of such devotional service can be seen in the activities of the residents of Vrajabhūmi. One who becomes attracted to Kṛṣṇa by hearing of such attachment is certainly very fortunate. When one becomes deeply affected by the devotion of the residents of Vrajabhūmi and tries to follow in their footsteps, he does not care for the restrictions or regulations of the revealed scriptures. This is characteristic of one discharging #i#rāga-bhakti#/i#.
#$p#Devotional service with attachment is natural, and one who has been attracted by it does not care for any arguments against his conviction, even though such arguments may be presented according to scriptural injunctions. The natural inclination to devotional service with attachment is also based on scriptural injunction, and thus one who has attachment for such devotional service is not required to give it up simply on the strength of scriptural argument. In this connection, we should note that the class of so-called devotees known as #i#prākṛta-sahajiyās#/i# follow their own concocted ideas and, representing themselves as Kṛṣṇa and Rādhā, indulge in debauchery. Such devotional service with attachment is false, and those so engaged are actually gliding down a hellish path. This is not the standard of #i#rāgātmikā-bhakti#/i#, or devotional service with attachment. The #i#prākṛta-sahajiyā#/i# community is actually cheated and very unfortunate.
#$p#Devotional service with attachment can be executed in two ways—externally and internally. Externally the devotee strictly follows the regulative principles, beginning with chanting and hearing, while internally he thinks of the attachment which attracts him to serve the Supreme Lord. Indeed, he always thinks of his special devotional service and attachment. Such a real devotee’s attachment does not violate the regulative principles of devotional service, and he adheres to them strictly, yet within his mind he always thinks of his particular attachment.
#$p#All the inhabitants of Vrajabhūmi are very dear to Kṛṣṇa. A devotee selects one of them and follows in his footsteps in order to be successful in his own devotional service. A pure devotee discharging devotional service with attachment always follows in the footsteps of a personality of Vrajabhūmi. It is advised in the #i#Bhakti-rasāmṛta-sindhu#/i# (1.2.294) that such a pure devotee should always remember the activities of a particular inhabitant of Vraja, even though he is not able to live in Vraja. In this way he can always think of Vraja.
#$p#Such confidential devotees are divided into several categories: some of them are servants, some are friends, some are parents, and some are conjugal lovers. In devotional service with attachment, one has to follow a particular type of devotee of Vrajabhūmi. In #i#Śrīmad-Bhāgavatam#/i# (3.25.38) the Lord says:
#dl##dd##i#na karhicin mat-parāḥśānta-rūpe#/i##/dd#
#dd##i#naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ#/i##/dd#
#dd##i#yeṣām ahaṁ priya ātmā sutaś ca#/i##/dd#
#dd##i#sakhā guruḥ suhṛdo daivam iṣṭam#/i##/dd##/dl#
“The word #i#mat-parā#/i# is used only to refer to persons who are satisfied with the idea of becoming My adherents alone. They consider that I am their soul, I am their friend, I am their son, I am their master, I am their well-wisher, I am their God, and I am their supreme goal. My dear mother, time does not act on such devotees.” In the #i#Bhakti-rasāmṛta-sindhu#/i# (1.2.308), Rūpa Gosvāmī offers his respectful obeisances to those who always think of Kṛṣṇa as son, well-wisher, brother, father, friend, and so on. Whoever adheres to the principles of devotional service with attachment, following in the footsteps of a particular devotee of Vrajabhūmi, certainly attains the highest perfection of love of Godhead in that spirit.
#$p#There are two characteristics by which the seeds of love of Godhead can develop, and these are known as #i#rati#/i#, or attachment, and #i#bhāva#/i#, the condition immediately preceding love of Godhead. It is by such attachment and #i#bhāva#/i# that the Supreme Lord Śrī Kṛṣṇa is conquered by His devotees. These two characteristics are present before any symptoms of love of Godhead are manifest. This was all explained to Sanātana Gosvāmī by Lord Caitanya. Lord Caitanya told him that since there is really no end to describing the system of devotional service with attachment, He is simply trying to offer a sampling.
#$p#Lord Caitanya then described the ultimate goal of devotional service, which is meant for one who wants to attain perfection. When one’s attachment to Kṛṣṇa becomes very deep, one has attained the condition called love of Godhead. The devotee who attains such a state of existence is said to be in his permanent situation. In this regard, Kavirāja Gosvāmīoffers his respectful obeisances to Lord Caitanya for His sublime teachings of love of Godhead. As stated in #i#Caitanya-caritāmṛta#/i# #i#(Madhya 23.1)#/i#: “O Supreme Personality of Godhead, who but You has ever awarded such pure devotional service? O most magnanimous incarnation of the Personality of Godhead, I offer my respectful obeisances to this incarnation, known as Gaurakṛṣṇa.”
#$p#In the #i#Bhakti-rasāmṛta-sindhu#/i# (1.3.1), love of Godhead is compared to sunshine, and this shining makes the devotee’s heart more and more lovely. The heart of such a devotee is situated in a transcendental position, beyond even the material mode of goodness. As the devotee’s heart becomes increasingly sterilized by the sunshine of love, he attains a state called #i#bhāva#/i#. This is the description of #i#bhāva#/i# given by Rūpa Gosvāmī. #i#Bhāva#/i# is the permanent characteristic of the living entity, and the crucial point of progress for #i#bhāva#/i# is called the marginal state of love of Godhead. When the #i#bhāva#/i# state becomes deeper and deeper, learned devotees call it love of Godhead. As stated in the #i#Nārada-pañcarātra#/i#:
#dl##dd##i#ananya-mamatā viṣṇau mamatā prema-saṅgatā#/i##/dd#
#dd##i#bhaktir ity ucyate bhīṣma- prahlādoddhava-nāradaiḥ#/i##/dd##/dl#
“When one is firmly convinced that Viṣṇu is the only object of love and worship and that there is no one else—not even a demigod—worthy of receiving devotional service, one is said to feel intimacy in his loving relationship with God. This is the conclusion of such personalities as Bhīṣma, Prahlāda, Uddhava and Nārada.”
#$p#If due to some righteous activities which provoke devotional service one acquires some faith, one takes shelter of the good association of pure devotees and is influenced by their service attitude. Then he develops attachment for hearing and chanting. By developing hearing and chanting, one can advance further and further in regulative devotional service to the Supreme Lord. As one so advances, his misgivings about devotional service and his attraction to the material world proportionately diminish. By advancing in hearing and chanting, a devotee becomes more firmly fixed in his faith. Gradually he develops a taste for devotional service, and that taste gradually develops into attachment for Kṛṣṇa. When that attachment becomes pure, it exhibits the two characteristics of #i#bhāva#/i# (emotion) and rati (affection). When #i#rati#/i# increases, it is called love of Godhead. Love of Godhead is the ultimate goal of human life.
#$p#This process is summarized by Rūpa Gosvāmī in the #i#Bhakti-rasāmṛta-sindhu#/i# (1.4.15–16): “The first thing required is faith. Due to faith a person associates with pure devotees, and by such association he develops devotional service. As devotional service develops, his misgivings diminish. Then he is situated in firm conviction, and from that conviction he develops a taste for devotional service and advances to the stage of attachment for Kṛṣṇa, whereby he follows the regulative principles of devotional service spontaneously. After that point he makes still further progress and attains the state called #i#bhāva#/i#, which is permanent. Such love of God becomes deeper and deeper, until it reaches the highest stage of love of Godhead.”
#$p#In Sanskrit this highest stage is called #i#prema#/i#. #i#Prema#/i# can be defined as love of God without any expectation of exchange or return. Actually the words #i#prema#/i# and love are not synonymous, yet one can still say that prema is the highest stage of love. One who has attained #i#prema#/i# is the most perfect human being. #i#Śrīmad-Bhāgavatam#/i# (3.25.25) confirms this statement: Only by the association of pure devotees can one develop a taste for Kṛṣṇa consciousness, and when he tries to apply Kṛṣṇa consciousness in his life, he can achieve everything up to the stage of #i#bhāva#/i# and #i#prema#/i#.
#$p#Lord Caitanya next described the symptoms of a person who has developed from faith to the stage of #i#bhāva#/i#. Such a person is never agitated, even if there are causes for agitation. Nor does he waste his time, not even a moment: he is always anxious to do something for Kṛṣṇa. Even if he has no engagement, he will find some work to do for Kṛṣṇa’s satisfaction. Nor does such a person like anything which is not connected with Kṛṣṇa. Although he is situated in the best position, he does not hanker after praise. He is confident in his work—he is never under the impression that he is not making progress toward the supreme goal of life, going back to Godhead. Since he is fully convinced of his progress, he is always very busy achieving the highest goal. He is very much attached to gratifying the Lord and in chanting or hearing about the Lord, and he is always attached to describing the transcendental qualities of the Lord. He also wants to live in holy places like Mathurā, Vṛndāvana or Dvārakā. All these characteristics are visible in one who has developed to the stage of #i#bhāva#/i#.
#$p#King Parīkṣit affords a good example of #i#bhāva#/i#. When sitting on the bank of the Ganges waiting to meet his death due to the curse of a #i#brāhmaṇa#/i# boy, he said: “All the #i#brāhmaṇas#/i# present here, as well as Mother Ganges, should know that I am a soul completely surrendered to Kṛṣṇa. I do not mind if I am immediately bitten by the snake sent by the #i#brāhmaṇa#/i# boy. Let the snake bite me as it likes. I shall be pleased if all of you present here will go on chanting the message of Kṛṣṇa.” Such a devotee is always anxious to see that his time is not wasted in anything which is not connected with Kṛṣṇa. Consequently he does not like the benefits derived from fruitive activity, yogic meditation or the cultivation of knowledge. He is simply attached to words favorably related to Kṛṣṇa. Such pure devotees of the Supreme Lord always pray to Him with tears in their eyes, their minds always recollect His activities, and their bodies always offer Him obeisances. Thus they are satisfied. Any devotee who renders such devotional service dedicates his life and body for the purpose of the Lord.
#$p#King Bharata (after whom India is called Bhārata-varṣa) was also a pure devotee, and at an early age he left his household life, his beautiful devoted wife, his sons, friends and kingdom just as if they were stool. This is typical of a person who has developed #i#bhāva#/i# in the course of his devotional service. Such a devotee always thinks of himself as the most wretched, and his only satisfaction is in thinking that some day or other Kṛṣṇa will be kind enough to favor him by engaging him in devotional service. In the #i#Padma Purāṇa#/i# another instance of pure devotion is found. There it is recorded that King Bhagīratha, although the most elevated of human beings, was begging from door to door and was even praying to the #i#caṇḍālas#/i#, the lowest members of human society.
#$p#Śrī Sanātana Gosvāmī later composed this verse:
#dl##dd##i#na premāśravaṇādi-bhaktir api vā yogo ’thavā vaiṣṇavo#/i##/dd#
#dd##i#jñānaṁ vāśubha-karma vā kiyad aho saj-jātir apy asti vā#/i##/dd#
#dd##i#hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlāsate#/i##/dd#
#dd##i#he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām#/i##/dd##/dl#
“I am poor in love of Godhead, and I have no qualification for hearing about devotional service. Nor do I have any understanding of the science of devotional service, nor any cultivation of knowledge, nor any righteous activities to my credit. Nor am I born in a high family. Nonetheless, O darling of the damsels of Vraja, I still maintain a hope of achieving You, and this hope is always disturbing me.” A devotee who is touched deeply by such a strong desire always chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
#$p#In this regard, the following verse by Bilvamaṅgala appears in the #i#Kṛṣṇa-karṇāmṛta#/i# (32):
#dl##dd##i#tvac chaiśavaṁ tri-bhuvanādbhutam ity avehi#/i##/dd#
#dd##i#mac-cāpalaṁ ca tava vā mama vādhigamyam#/i##/dd#
#dd##i#tat kiṁ karomi viralaṁ muralī-vilāsi#/i##/dd#
#dd##i#mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām#/i##/dd##/dl#
“O Kṛṣṇa, O flute-player, the beauty of Your boyhood activities is very wonderful in this world. You know the agitation of my mind, and I know what You are. No one knows how confidential our relationship is. Although my eyes are anxious to see Your face, I cannot see You. Please let me know what to do.” A similar passage appears in the #i#Bhakti-rasāmṛta-sindhu#/i# (1.3.38) in which Rūpa Gosvāmī states:
#dl##dd##i#rodana-bindu-maranda-syandi-dṛg-indīvarādya Govinda#/i##/dd#
#dd##i#tava madhura-svara-kaṇṭhī gāyati nāmāvalīṁ bālā#/i##/dd##/dl#
“O Govinda! This young girl with tears in Her eyes is crying in a sweet voice, chanting Your glories.” Such pure devotees are always anxious to describe the glories of Kṛṣṇa and to live in a place where He exhibited His pastimes. A similar verse appears, again, in the #i#Kṛṣṇa-karṇāmṛta#/i# (92): “The body of Kṛṣṇa is so nice, and His face is so beautiful. Everything about Him is simply sweet and fragrant.” And in the #i#Bhakti-rasāmṛta-sindhu#/i# (1.2.156): “O lotus-eyed one, when will I be able to always chant Your holy name, and being inspired by that chanting, when will I be able to dance on the banks of the Yamunā?”
#$p#In this way Lord Caitanya described to Sanātana Gosvāmī the symptoms of the #i#bhāva#/i# stage of devotional service.
#$p#Lord Caitanya next described the symptoms of actual love for Kṛṣṇa. He said that no one can understand the words, activities or symptoms of a person who has developed love of Kṛṣṇa. Even if one is very learned, it is very difficult to understand a pure devotee in the stage of love of God. This is confirmed in the #i#Bhakti-rasāmṛta-sindhu#/i#.
#$p#When a person engaged in devotional service in love of God sings the glories of the Supreme Lord, his heart melts. Because the Lord is very dear to him, when he glorifies the Lord’s name, fame and so on, he becomes almost like an insane man, and in that condition he sometimes laughs, sometimes cries and sometimes dances. He continues in this way without even considering his situation. By gradually developing his love of Godhead, he increases his affection, his emotion and his ecstasy. The culmination of such attachment is #i#mahābhāva#/i#, the highest stage of devotional love. It may be likened to rock candy, which is the most concentrated form of sugar. As it is concentrated, sugar cane juice goes through different stages—molasses, sugar, sugar candy—but the final and most palatable state is rock candy. Similarly, love of Godhead can gradually develop in such a way that transcendental pleasure is increased to the highest stage for the real devotee.
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