Author Archives: Giriraj dasa

How to improve our Bhakti ?

by

Hare Krishna.

31st July, 2014. Gurgaon.

Quotes-by-Bhakti-Charu-Swami-on-Getting-Krishna

Q: How to improve my Bhakti ? (This is a question from Jitendra Prasad Prabhuji, Fiji)

Ans:

There could be many answers to this question. Prabhuji shared with me that he is already chanting 16 rounds and following four regulative principles hence I am sharing the verses I read today morning in Chaitanaya Charitramrita.

These verses are spoken by Mahāprabhu in his teachings to Sri Sanatana Goswami and explain 64 important items in devotional service after one is fixed in his sadhana bhakti.

CC Madhya 22.121: “After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.

CC Madhya 22.122: “One should also (10) dance before the Deity, (11) sing before the Deity, (12) open one’s mind to the Deity, (13) offer obeisances to the Deity, (14) stand up before the Deity and the spiritual master just to show them respect, (15) follow the Deity or the spiritual master and (16) visit different places of pilgrimage or go see the Deity in the temple.

CC Madhya 22.123: “One should (17) circumambulate the temple, (18) recite various prayers, (19) chant softly, (20) chant congregationally, (21) smell the incense and flower garlands offered to the Deity, and (22) eat the remnants of food offered to the Deity.

CC Madhya 22.124: “One should (23) attend ārati and festivals, (24) see the Deity, (25) present what is very dear to oneself to the Deity, (26) meditate on the Deity, and (27-30) serve those related to the Lord.

CC Madhya 22.125: “Tadīya means the tulasī leaves, the devotees of Kṛṣṇa, the birthplace of Kṛṣṇa (Mathurā), and the Vedic literature Śrīmad-Bhāgavatam. Kṛṣṇa is very eager to see His devotee serve tulasī, Vaiṣṇavas, Mathurā and Bhāgavatam.

CC Madhya 22.126: “(31) One should perform all endeavors for Kṛṣṇa. (32) One should look forward to His mercy. (33) One should partake of various ceremonies with devotees — ceremonies like Lord Kṛṣṇa’s birthday or Rāmacandra’s birthday.

CC Madhya 22.127: “(34) One should surrender to Kṛṣṇa in all respects. (35) One should observe particular vows like kārtika-vrata. These are some of the sixty-four important items of devotional service.

Q: A question may arise if there any main limbs from the above instructions ? And secondly do we need to follow all of them to achieve perfection in our devotional service ?

Ans: Mahāprabhu clears this in next few verses

CC Madhya 22.128: “One should associate with devotees, chant the holy name of the Lord, hear Śrīmad-Bhāgavatam, reside at Mathurā and worship the Deity with faith and veneration.

CC Madhya 22.129: “These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Kṛṣṇa.

CC Madhya 22.130: “‘With love and full faith one should worship the lotus feet of the Deity.

CC Madhya 22.131: “‘One should taste the meaning of Śrīmad-Bhāgavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and who are endowed with a similar type of affection for the Lord.

CC Madhya 22.132: “‘One should congregationally chant the holy name of the Lord and reside in Vṛndāvana.’

Srila Prabhupada quotes Śrīla Narottama dāsa Ṭhākura in his purport to the above verse

śrī gauḍa-maṇḍala-bhūmi, yeba jāne cintāmaṇi,
tāra haya vrajabhūmi vāsa

“One who understands the transcendental nature of Navadvīpa and its surrounding area, where Śrī Caitanya Mahāprabhu enacted His pastimes, resides always in Vṛndāvana.”

CC Madhya 22.133: “‘The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Kṛṣṇa simply by being a little connected with them.’

CC Madhya 22.134: “When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.

CC Madhya 22.135: “There are many devotees who execute only one of the nine processes of devotional service. Nonetheless, they get ultimate success. Devotees like Mahārāja Ambarīṣa execute all nine items, and they also get ultimate success.

I would like to thank Jitendra Prabhuji for asking such a nice question as I leaned a lot just by thinking about what to reply to him ! Then today morning out of sheer luck or causeless mercy I read these verses and I thought that these verses would be relevant to all the devotees as they are spoken by Lord Himself. I hope the above answer satisfies Jitendra Prabhuji.

I have opened a separate page Q&A on the website and a separate page to post your questions. I will post questions asked by readers on the Q&A page only. I will try to share only those answers on the main blog post which do not have contamination of my own intelligence and speculation.

All glories to Sri Caitanya Mahāprabhu.
All glories to Srila Prabhupada.

What is the purpose of Varnashrama Dharma?

by

Hare Krishna.

30th July, 2014, Gurgaon.

vrn

Q: What is varṇāśrama-dharma ?
Ans : Lord Krishna says in BG 4.13

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ viddhy akartāram avyayam

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Srila Prabhupada writes in his purport that ‘The Lord is the creator of everything…He is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called brāhmaṇas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kṣatriyas due to their being situated in the mode of passion. The mercantile men, called the vaiśyas, are situated in the mixed modes of passion and ignorance, and the śūdras, or laborer class, are situated in the ignorant mode of material nature…. The tendency of a particular man toward work is determined by the modes of material nature which he has acquired.’

Q: What is the purpose of varṇāśrama-dharma ?

Ans: It is a gradual system to purify conditioned souls who are inimical to the Supreme Lord.

Srila Prabhupada writes in the purport of cc madhya 22.142
‘The varṇāśrama institution is planned in such a way that one will not commit sinful activities. Material existence continues due to sinful activity. When one acts sinfully in this life, he gets a suitable body for the next life. When one again acts sinfully, he takes on another material body. In this way one is continuously under the influence of material nature.’

SB 11.5.2 says

śrī-camasa uvāca
mukha-bāhūru-pādebhyaḥ
puruṣasyāśramaiḥ saha
catvāro jajñire varṇā
guṇair viprādayaḥ pṛthak

Translation
Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.

Purport
Those who are not spontaneously attracted to the devotional service of the Lord can be gradually purified by observing the varṇāśrama system of four social orders and four spiritual orders. According to Śrīdhara Svāmī, the brāhmaṇas are born of the mode of goodness, the kṣatriyas of a combination of goodness and passion, the vaiśyas of a combination of passion and ignorance and the śūdras of the mode of ignorance. Just as the four social orders are born from the face, arms, thighs and feet of the Lord’s universal form, similarly the brahmacārīs are generated from the heart of the Lord, the householder order from His loins, the vānaprasthas from His chest and the sannyāsa order from His head.

A similar verse is found in the Ṛk-saṁhitā (8.4.19), as well as the Śukla-yajur Veda (34.11) and the Atharva Veda (19.66):

brāhmaṇo ‘sya mukham āsīd
bāhū rājanyaḥ kṛtaḥ
ūrū tad asya yad vaiśyaḥ
padbhyāṁ śūdro ‘jāyata

“The brāhmaṇa appeared as His face, the king as His arms, the vaiśya as His thighs, and the śūdra was born from His feet.”

It is understood that pure devotional service to the Lord has already been described by two of the Yogendras, Drumila and Āvirhotra. Camasa Muni now describes the system of varṇāśrama-dharma, because this system is meant to gradually purify those who are inimical to the Supreme Lord, bringing them back to their constitutional position of love of Godhead.

Similarly, the virāṭ-rūpa, or universal form of the Lord, is an imaginary form meant to help the gross materialists gradually understand the position of the Personality of Godhead. Since the foolish materialist cannot understand anything beyond matter, he is encouraged to see the entire universe as a personal form of the Supreme Lord’s body. The impersonal conception of formlessness is a mere negation of temporary material variety without any concept of the Lord’s spiritual potency. The impersonal view is another kind of material speculative conception. The Supreme Lord is full of spiritual potencies under the principal headings hlādinī, or unlimited bliss, sandhinī, or eternal existence, and saṁvit, or omniscience. It is understood from this verse that the varṇāśrama-dharma system generated from the universal form of the Lord is a program offered by the Lord to engage the conditioned souls in a complete social and religious system that gradually brings them back home, back to Godhead.

Q: What is the word of caution in varṇāśrama-dharma ?

Ans : Mahāprabhu tells Sri Sanatana Goswami in cc madhya 22.112

‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a hellish condition.’

Q: Which Varna and ashrama do the devotee fall into ?

Ans : Srila Prabhupada writes in the purport of BG 4.13 ‘A person in Kṛṣṇa consciousness, however, is above even the brāhmaṇas. Although brāhmaṇas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord Kṛṣṇa. But a man who transcends the limited knowledge of a brāhmaṇa and reaches the knowledge of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, becomes a person in Kṛṣṇa consciousness – or, in other words, a Vaiṣṇava. And as Kṛṣṇa is transcendental to this system of the four divisions of human society, a person in Kṛṣṇa consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.’

All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

bhakti-adhikārī – ‘uttama’, ‘madhyama’, ‘kaniṣṭha’

by

Hare Krishna.

19th July, 2014. Gurgaon.

Quotes-by-Bhakti-Charu-Swami-on-Krishnas-Lotus-Feet

Q : How do we define an Uttama, madhyama and Kanishtha Adhikari ?

Ans : Sri Chaitanya Mahāprabhu teaches Sri Sanatana Goswami :

CC Madhya 22.64: “A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one’s faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee.

Srila Prabhupada writes in his purport:
The word śraddhāvān (faithful) means understanding Kṛṣṇa to be the summum bonum — the eternal truth and absolute transcendence. If one has full faith in Kṛṣṇa and confidence in Him, one becomes eligible to discharge devotional service confidentially. According to one’s faith, one is a topmost, intermediate or inferior devotee.

CC Madhya 22.65: “One who is expert in logic, argument and the revealed scriptures and who has firm faith in Kṛṣṇa is classified as a topmost devotee. He can deliver the whole world.

CC Madhya 22.66: “‘One who is expert in logic and in understanding the revealed scriptures, and who always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service.’

CC Madhya 22.67: “One who is not very expert in argument and logic based on the revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate.

CC Madhya 22.68: “‘He who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee.’

CC Madhya 22.69: “One whose faith is soft and pliable is called a neophyte, but by gradually following the process he will rise to the platform of a first-class devotee.

CC Madhya 22.70: “‘One whose faith is not very strong, who is just beginning, should be considered a neophyte devotee.’

Q : Describe the qualities of the above three class of devotees.
Ans :

CC Madhya 22.71: “A devotee is considered superlative or superior according to his attachment and love. In the Eleventh Canto of Śrīmad-Bhāgavatam, the following symptoms have been given.

CC Madhya 22.72: “‘A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. (SB 11.2.45)

CC Madhya 22.73: “‘An intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service. (SB 11.2.46)

CC Madhya 22.74: “‘A prākṛta-bhakta, or materialistic devotee, does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya [neophyte devotee], or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy.’ (SB 11.2.47)

A: Where does a Vaishnava stands ?
Ans:

CC Madhya 22.75: “A Vaiṣṇava is one who has developed all good transcendental qualities. All the good qualities of Kṛṣṇa gradually develop in Kṛṣṇa’s devotee.

CC Madhya 22.76: “‘In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.’

CC Madhya 22.77: “All these transcendental qualities are the characteristics of pure Vaiṣṇavas, and they cannot be fully explained, but I shall try to point out some of the important qualities.

CC Madhya 22.78-80: “Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Kṛṣṇa and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities — lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.

CC Madhya 22.81: “‘Devotees are always tolerant, forbearing and very merciful. They are the well-wishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees.’

All glories to Sri Chaitanya Charitamrita.
All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

Why do we only worship Krishna in ISKCON and exclude all demigod worship ?

by

Hare Krishna.

25th July, 2014. Gurgaon.

Quotes-by-Srimad-Bhagavatam-on-Everything-That-Exists

As I read Srila Prabhupada’s book a little more carefully now, I marvel at the depth of his writings and realise the amount of gems scattered in every single page of his translations and commentaries. This inspires me to write more about them rather than my own baby realisations. I also feel that writing about my own self is not exactly a very Vaishanava thing to do. However being shameless I will still share them from time to time but if you will all allow me then I would like to write more about what Srila Prabhupada left us as a legacy for next 10,000 years.

Some devotees have requested me to take up questions from readers, I have no qualification to answer them but if you have some questions then you can mail me at giriraj.bcs@gmail.com or leave them in the comments and I can try my best to serve you by replying after verification from a senior devotee. We can make a separate page for them on the website if it becomes regular. Here is another gem from Srila Prabhupada.

Q: Why does ISKCON advocates worship of Krishna to the exclusion of the demigods ?

Ans: Srila Prabhupada answers this question in his purport of SB 4.31.14, this verse is also quoted by Mahāprabhu in cc madhya 22.63 to Sri Sanatana Goswami.

Translation
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

Srila Prabhupada writes in his Purport
Sometimes people ask why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gītā (15.1) it is said, ūrdhva-mūlam adhaḥ-śākham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead.

As the Lord confirms in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: “I am the source of all spiritual and material worlds.” Kṛṣṇa is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Kṛṣṇa (kṛṣṇa-sevā), means automatically serving all the demigods.

Sometimes it is argued that karma and jñāna require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jñāna for its successful termination. The fact is, however, that although karma and jñāna cannot be successful without bhakti, bhakti does not require the help of karma and jñāna. Actually, as described by Śrīla Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service should not be contaminated by the touch of karma and jñāna.

Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Kṛṣṇa, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His body, the demigods, and the answer is also given in this verse. The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Kṛṣṇa (kṛṣṇa-sevā), everything is complete. As confirmed in Caitanya-caritāmṛta (Madhya 22.62), kṛṣṇe bhakti kaile sarva-karma kṛta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished.

All glories to Sri Chaitanaya Charitramrita.
All glories to Srila Prabhupada.

What are the three paths of advancement to perfect human life ?

by

Hare Krishna

15th July, 2014. Gurgaon

Quotes-by-Srila-Prabhupada-on-Happiness-of-The-Spirit-Soul

Q: What are the three paths of advancement for human beings to achieve perfection of life ?

Ans : The three paths are Karma yoga, Jnana yoga and Bhakti Yoga.

Lord Krishna teaches Sri Udhava

SB 11.20.6 — The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, I have presented three paths of advancement — the path of knowledge, the path of work and the path of devotion. Besides these three there is absolutely no other means of elevation.

SB 11.20.7 — Among these three paths, jñāna-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga.

SB 11.20.8 — If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither disgusted with nor very much attached to material life, should achieve perfection through the path of loving devotion to Me.

Prabhupada’s disciples wrote the below wonderful purport for the above verses, explaining the three paths and their goals.

Ultimately, the goal of philosophical speculation, pious regulated work and devotional service is the same — Kṛṣṇa consciousness. As stated by the Lord in Bhagavad-gītā (4.11):

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

“All of them — as they surrender unto Me — I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.”

Although all authorized processes of human perfection ultimately lead to Kṛṣṇa consciousness, or love of God, various performers have specific propensities and qualifications and thus gravitate to different methods of self-realization. Lord Kṛṣṇa here describes the three authorized processes together in order to emphasize that their ultimate goal is one. At the same time, philosophical speculation and regulated pious work can never be considered equal to pure love of Godhead, as the Lord has elaborately clarified in the previous chapters. The word trayaḥ, or “three,” indicates that despite their ultimate oneness of purpose, the three paths display diversity in progress and achievement. One cannot achieve the same result by mere speculation or piety that one achieves by directly surrendering to the Personality of Godhead, depending completely on His mercy and friendship. The word karma here indicates work dedicated to the Personality of Godhead. As described in Bhagavad-gītā (3.9):

yajñārthāt karmaṇo ’nyatra
loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya
mukta-saṅgaḥ samācara

“Work done as a sacrifice for Viṣṇu has to be performed; otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.” In the process of jñāna, one seeks impersonal liberation by merging into the glaring effulgence of the Personality of Godhead. Such liberation is considered hellish by the devotees, because by merging one loses all awareness of the supreme blissful feature of the Lord as Bhagavān, the supreme person. The performers of karma, or regulated work, seek the three aspects of human progress other than liberation — namely religiosity, economic development and sense gratification. The fruitive workers think that by exhausting each of their innumerable material desires they will gradually come out of the dark tunnel of material existence into the clear light of spiritual liberation. This process is very dangerous and uncertain, because not only is there virtually no limit to material desires, but even a slight flaw in the process of regulated work constitutes sin and throws one off the path of progressive life. The devotees directly aim for love of Godhead and are therefore most pleasing to the Supreme Lord. In any case, all three divisions of Vedic elevation depend completely on the mercy of Lord Kṛṣṇa. One cannot progress along any one of these paths without the blessings of the Lord. Other Vedic processes, such as austerity, charity and so forth, are included within the three primary divisions described here.

Those who are frustrated in the ordinary material life of society, friendship and love, and who understand that promotion to heaven simply brings further domestic miseries, take directly to the path of knowledge. Through authorized philosophical discrimination they transcend the bonds of material existence. Those who are still desirous of enjoying material society, friendship and love, and who are excited by the prospect of going with their relatives to material heavenly planets, cannot take directly to the path of rigorous philosophical advancement, which requires great austerity. Such persons are advised to remain in family life and offer the fruits of their work to the Supreme. In this way, they also can become perfect and gradually learn detachment from material life.

A first-class candidate for pure devotional service, on the other hand, is neither completely disgusted with nor attached to material life. He does not desire to pursue ordinary material existence any further, because it cannot award real happiness. Nevertheless, a candidate for devotional service does not give up all hope for perfecting personal existence. A person who avoids the two extremes of material attachment and impersonal reaction to material attachment and who somehow or other gets the association of pure devotees, faithfully hearing their message, is a good candidate for going back home, back to Godhead, as described here by the Lord.

All glories to Śrīmad-Bhāgavatam.
All glories to Sri Guru and Sri Gauranga.

Fault finding is good !!

by

Hare Krishna.

9th July, 2014, Gurgaon.

Quotes-by-Srila-Prabhupada-on-Suffering

Last week, as usual I got up in the morning and walked towards the kitchen to drink some water. Just after five steps, and in a micro second, my legs were up in the air as I slipped badly and then fell flat on my left elbow. It took me some time to realise that the living room floor had water on it. As I nursed my bruised elbow I realised that whole living room floor had a thin layer of water on it. Because of the shine of the floor I could not see water on it. Hearing the sound of my fall Priti, my wife, too rushed into the living room. I told her half jokingly that I did not know that she had created a `Maya palace’ for me and I have slipped like Duryodhana would have slipped when he visited the new palace of Pandavas in Hastinapur. We had a good laugh and we got our act together to clean the floor together.

After the whole floor was cleaned I looked back and tried to analyse why did this happen. My mental speculation was that this is Lord’s home and something like this should not have happened. My first thought was that Priti’s niece and her family were here and they might have brought their shoes inside the house and that’s why this thing happened, it was quite a thin argument. Second thought that occurred to me was I did not do `temple marjnam’ at home, as is being done at every Jagannath temple across the country this time of the year, so may be this is Lord’s way to get His this house cleaned ! When I shared my thoughts with Priti she rightly brushed aside my arguments saying that I am trying to find supernatural reasons where non exist. Somehow my train of thought changed as I realised that I am trying to look for all the reasons which others, including Lord Himself, might have created this situation while conveniently ignoring my own self. Then I started looking at my own actions scrutinisingly in last few days and I realised I have done a lot of mistakes in last 3-4 days itself, offenses against Vaishanavas, my own family members and even against Tulsai Maharani!! They all gave me a mild shock. These mistakes, of course, had nothing to do with water on the floor as after some delibration we found the technical reason, one of the balcony drain choked during the last night’s rain and there was some leakage from one of tiles under the glass door. Few months back there was a similar problem in our other balcony which we got repaired but never bothered to test the other balcony too, so it was our fault.

I offered my apologies to the Lord for not keeping Their home in good condition as due to my carelessness their home got flooded with water. I also offered apologies for all the mistakes I had just remembered during my quick introspection and promised that I will try my best not to repeat them. I then begged Srila Prabhupada to kindly bless me with intelligence so that I do not make repeat my mistakes as my own material intelligence is very limited.

I felt very happy from inside as I appreciated how much Lord guides us internally to see something positive in each negative situation, this is not at all my normal mode of thinking, rather opposite is true. Just a few months back my normal reactions would have been to first sulk at my bruised elbow, then I would have curtly told my wife to clean the floor herself as I have to chant my rounds first and lastly I would have cursed my civil contractor for the shoddy job done he did and more.

My realisation was that whenever something not so good happens to me then without being superstitious I must use that incident to do some bit of introspection and see where all I `slipped’ in my devotional service in last few days/weeks/months. Whatever mistakes I will be able to remember would give me a chance to correct them, not to repeat them and a pretext to reciprocate with guru and Lord.

I discovered that fault-finding is good … but only if I do it for my own self (and I must do it periodically).

All glories to Srila Prabhupada.
Al glories to Sri Guru and Sri Gauranga.

My report card in Krishna consciousness for 2014.

by

Hare Krishna.

23rd June, 2014. Gurgaon

Quotes-by-Srila-Prabhupada-on-Best-Gainer

Since last many days I am reading 23rd chapter of Madhya Lila CC. This chapter ends with verses from Bhagavad Gita (12.12-20). These verses get quoted after Mahāprabhu explains what is proper renunciation to Sanatana Goswami, which I copied in my last blog.

At first I was surprised to see so many verses from Bhagavad Gita together as, in whatever little chapters I have read in CC, the reference verses are generally quoted from Srimad Bhagavatam. I read these verses quickly and then reread them and then read again but somehow I could not read further, as if something is amiss in my reading. Yesterday night, while I was again trying to force myself to read further, I realised that these verses hold the key to what qualification a devotee should have for him to be liked by the Lord. I felt that I can test myself, by benchmarking against these qualities, and check the result. Am I dear to Lord ? It was quick work and here is the result. I call it my report card for year 2014, similar to what we used to get in the school.

I broke the lines of the verses and have written my current status against each quality mentioned by the Lord

CC Madhya 23.107: “‘

One who is not envious but is a kind friend to all living entities, – Some improvement but mostly at surface level as I chose with whom to be kind and with whom to behave cold, I am judgmental and get envious especially where I should not.
who does not think himself a proprietor – Most of the times I consider myself as the proprietor be it with my family or at work.
is free from false ego- I am completely in bodily consciousness, frankly I don’t think I have ever dealt with anyone thinking that I am a soul, barring some exceptional circumstances.
who is equal in both happiness and distress, – very little progress, I have a disease of liking it when get things done my way.
who is always satisfied, : some progress as I am not unsatisfied materially but spiritually very much unsatisfied.
forgiving and self-controlled – a little better on this front but still many a times I get unforgiving internally while maintaining a cool facade outside. I also lose self-control at home sometimes and at work too, slow progress.
who is engaged in devotional service with determination, : no devotional engagement other than sending some messages, mails and writing childish blogs.
his mind and intelligence dedicated to Me — I beg everyday to Srila Prabhupada to give me some intelligence so that I can participate in his mission and serve ISKCON.
such a devotee of Mine is very dear to Me.

marks : 1/8

CC Madhya 23.108: “‘
He by whom no one is put into difficulty or anxiety : I know I give anxiety to my wife many a times and I am sure there must be many others as well, I am half blind in such matters.
who is not disturbed by anyone, : again a little better on this front but still it easy to disturb me, specially by those who are close to me.
who is liberated from jubilation, : a littler progress here,at least in some cases I remember Krishna at times of jubilation and thank Him for making it possible.
anger, : it has reduced but I still get angry many a times.
fear – a little progress here
anxiety, : some progress here
is very dear to Me.

marks : 2.5/6

CC Madhya 23.109: “‘
A devotee who is not dependent on others but is dependent solely on Me, – I still, mostly, live with a notion that I am the doer. I am not be dependent on others but yet not fully dependent on Krishna as well.
who is clean inwardly and outwardly: outwardly a little clean but inwardly filled with envy, selfishness, hidden material desires & accustomed to material comforts
who is expert, : complete failure here
indifferent to material things, : a little progress here.
without cares and free from all pains, and : very little progress here
who rejects all pious and impious activities : I don’t even understand this stage properly so implementing is very far.
is very dear to Me.

marks : 1.5/6

CC Madhya 23.110: ”
One who is free of all material jubilation, : a little progress
hatred, : a little progress.
lamentation and : some progress here
desire, : some progress
who renounces both materially auspicious and materially inauspicious things: I have no proper understanding of this statement so again implemetation is far.
who is devoted to Me : no devotion, mostly a show off, neither good in Vaidhi Bhakti nor in spontaneous Bhakti.
is very dear to Me.

marks : 2/6

CC Madhya 23.111-112: “‘
One who is equal to friends and enemies, : a little progress here
who is equipoised in honor and dishonor, : small progress here
heat and cold, : still get affected
happiness and distress, : small progress
fame and infamy, : small progress
who is always free from attachment to material things and : a little progress but I think my material desires have just shifted from conscious level to a subconscious level.
always grave and satisfied in all circumstances, : I am a naive person
who doesn’t care for any residence, : a little progress here but it all may just be all at surface level as I haven’t practiced it diligently.
and who is always fixed in devotional service : I can only dream for such a stage.
— such a person is very dear to Me.

marks : 3/9

CC Madhya 23.113: “‘Devotees who follow these imperishable religious principles of Kṛṣṇa consciousness with great faith and devotion, fully accepting Me as the supreme goal, are very, very dear to Me.’

If I count all the parameters and give one mark to each parameter then I score 10/35 !! This too when I liberally gave myself 0.5 marks wherever I made some progress, the right marking would be 0.25 for a small progress. In that case my correct score would be a grand 5 out of 35 !

I thought hard and looked at my score and thought `is this a failure’ ? Have I failed in Krishna consciousness. The answer, surprisingly, was not a yes. Was this test depressing ? Again a no. Let me share why not

1. First it shows that I have indeed made some progress since I started practicing bhakti yoga and took shelter under ISKCON.

2. This unique test tells me, broadly, where I stand today in my spiritual journey today. Lately, mostly due to praise from ever generous and softhearted devotees, I had started believing that I am doing quite fine as a devotee. This test shattered the myth created by my dear mind.

3. This test tells me that if I can walk this much with whatever little efforts I have put in then what awaits me if I put more of my heart into Krishna consciousness then I will be able to take further baby steps beyond this stage. I have to definitely improve my chanting.

4. It tells me the power of causeless mercy and how important the role of prayers has been in my spiritual journey. How my long list of disqualification has indeed become my qualification to receive mercy of Mahāprabhu and guru parampara, so I should pray more and serve ISKCON.

5. Lastly, it tells me that Krishna consciousness indeed is a science. And it is working for me! And this is in spite of my lack of steadfastness, intelligence and complete lack of enthusiasm to serve Vaishanavas.

I pray at the lotus feet of all the Vaishanavas to have pity on this most fallen soul, please show me the right way and bless me so that my consciousness improves and I can serve in the sankirtan movement of Mahāprabhu.

I am copying the famous `Ohe Vaishanava Thakura’ song by Srila Bhaktivinoda Thakura for the pleasure of the devotees below.

ohe! vaiñëava öhäkura, dayära sägara, e däse karuëä kari’
diyä pada-chäyä, çodha he ämäre, tomära caraëa dhari

O worshipable Vaishanava Thäkura! Ocean of mercy! Be merciful upon this servant and, giving me the shade of your feet, purify me. I am taking hold of your lotus feet!

chaya vega dami’, chaya doña çodhi’, chaya guëa deha’ däse
chaya sat-saìga, deha’ he ämäre, bosechi saìgera äçe

Help me subdue the six urges and purify my six faults, please bestow upon me the six qualities of a devotee, and offer me the six kinds of devotional association. I am sitting in your association, hoping to receive this.

ekäké ämära, nähi päya bala, harinäma-saìkértane
tumi kåpä kari’, çraddhä-bindu diyä, deha’ kåñëa-näma-dhane

Alone, I do not have the strength to perform my harinäma-sankirtana. Please be kind and give me one drop of faith. Please bestow upon me the priceless treasure of Krishnanama!

kåñëa se tomära, kåñëa dite pära, tomära çakati äche
ämi ta’ käìgäla, ‘kåñëa kåñëa’ bali’, dhäi tava päche päche

Krishna is yours! You have the power to give Krishna! I am nothing more than a beggar running behind you, calling out “Krishna! Krishna!”

All glories to Srila Prabhupada.

All glories to the association of devotees who encourage me everyday by their sheer beahviour.

Yukta Vairagya vs dry renunciation

by

Hare Krishna.
21st June, 2014, Gurgaon

Quotes-by-Srila-Prabhupada-on-Renunciation

Q: What is `Yukta Vairagya’ and what is false renunciation. Also explain `niyamāgraha’.

Ans :

yukta-vairāgya-sthiti saba śikhāila
śuṣka-vairāgya-jñāna saba niṣedhila (CC Madhya 23.105)

Translation
Śrī Caitanya Mahāprabhu then told Sanātana Gosvāmī about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.

Srila Prabhupada writes in his purport :
This is the technique for understanding śuṣka-vairāgya and yukta-vairāgya. In the Bhagavad-gītā (6.17) it is said:

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā

“He who is temperate in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.”

To broadcast the cult of Kṛṣṇa consciousness, one has to learn the possibility of renunciation in terms of country, time and candidate. A candidate for Kṛṣṇa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India in a different way. The teacher (ācārya) has to consider time, candidate and country. He must avoid the principle of niyamāgraha — that is, he should not try to perform the impossible. What is possible in one country may not be possible in another. The ācārya’s duty is to accept the essence of devotional service. There may be a little change here and there as far as yukta-vairāgya (proper renunciation) is concerned.

Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja. The essence of devotional service must be taken into consideration, and not the outward paraphernalia.

Sanātana Gosvāmī wrote his Vaiṣṇava smṛti, Hari-bhakti-vilāsa, which was specifically meant for India. In those days, India was more or less following the principle of smārta-vidhi. Śrīla Sanātana Gosvāmī had to keep pace with this, and his Hari-bhakti-vilāsa was compiled with this in mind. According to smārta-brāhmaṇas, a person not born in a brāhmaṇa family could not be elevated to the position of a brāhmaṇa. Sanātana Gosvāmī, however, says in the Hari-bhakti-vilāsa (2.12) that anyone can be elevated to the position of a brāhmaṇa by the process of initiation.

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām

“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa.”

There is a difference between the smārta process and the gosvāmī process. According to the smārta process, one cannot be accepted as a brāhmaṇa unless he is born in a brāhmaṇa family. According to the gosvāmī process, the Hari-bhakti-vilāsa and the Nārada-pañcarātra, anyone can be a brāhmaṇa if he is properly initiated by a bona fide spiritual master. This is also the verdict of Śukadeva Gosvāmī in Śrīmad-Bhāgavatam (2.4.18):

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye ‘nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ

“Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas and members of the Khasa races, and even others who are addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.”

A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha.

The word niyama means “regulative principles,” and āgraha means “eagerness.” The word agraha means “not to accept.” We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu’s liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255-256).

anāsaktasya viṣayān yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate

“When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation.”

To preach the bhakti cult, one should seriously consider these verses.

All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

What are the 64 different qualities of Krishna ?

by

Hare Krishna.

19th June, 2014. Gurgaon.

Quotes-by-Srila-Prabhupada-on-Supreme-Lords-Opulence

Q: Please explain in short what are the different qualities of Krishna ?

Ans : Mahāprabhu briefly describes various qualities of Lord Krishna to Sanātana Gosvāmī in Śrī Caitanya-caritāmṛta, Madhya-līlā, Chapter 23. These verses are also found in the Bhakti-rasāmṛta-sindhu (NoD)

CC Madhya 23.70 – Krishna, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.

CC Madhya 23.71 — Krishna is the linguist of all wonderful languages. He is a truthful and very pleasing speaker. He is expert in speaking, and He is a very wise, learned scholar and a genius.

CC Madhya 23.72 — Krishna is very expert in artistic enjoyment. He is highly cunning, expert, grateful and firmly determined in His vows. He knows how to deal according to time, person and country, and He sees through the scriptures and authoritative books. He is very clean and self-controlled.

CC Madhya 23.73 — Lord Krishna is steady, His senses are controlled, and He is forgiving, grave and calm. He is also equal to all. Moreover, He is magnanimous, religious, chivalrous and kind. He is always respectful to respectable people.

CC Madhya 23.74 — Krishna is very simple and liberal, He is humble and bashful, and He is the protector of the surrendered souls. He is very happy, and He is always the well-wisher of His devotees. He is all-auspicious, and He is submissive to love.

CC Madhya 23.75 —  Krishna is very influential and famous, and He is the object of attachment for everyone. He is the shelter of the good and the virtuous. He is attractive to the minds of women, and He is worshiped by everyone. He is very, very rich.

CC Madhya 23.76 — Krishna is the Supreme, and He is always glorified as the Supreme Lord and controller. Thus all the previously mentioned transcendental qualities are in Him. The fifty qualities of the Supreme Personality of Godhead mentioned above are as deep as an ocean. In other words, they are difficult to fully comprehend.

CC Madhya 23.77  These qualities are sometimes very minutely exhibited in living beings, but they are fully manifested in the Supreme Personality of Godhead.’

CC Madhya 23.78 — Apart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like Śiva.

CC Madhya 23.79-81 — ‘These qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuṇṭha planets in Nārāyaṇa, the Lord of Lakṣmī. These qualities are also present in Krishna, but they are not present in demigods like Lord Śiva or in other living entities. These are (1) the Lord possesses inconceivable supreme power, (2) He generates innumerable universes from His body, (3) He is the original source of all incarnations, (4) He bestows salvation upon enemies He kills, and (5) He has the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Nārāyaṇa, the dominating Deity of the Vaikuṇṭha planets, they are even more wonderfully present in Krishna.

CC Madhya 23.82-83 — Apart from these sixty transcendental qualities, Krishna has an additional four transcendental qualities, which are not manifested even in the personality of Nārāyaṇa. These are:

(1) Kṛṣṇa is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. (Lila-madhurya)
(2) In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequaled love for Him. (Bhakta-madhurya)
(3) He attracts the minds of all three worlds with the melodious vibration of His flute. (Venu-madhurya)
(4) His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. (Rupa-madhurya)

Thus the Personality of Godhead astonishes all living entities, both moving and non-moving, within the three worlds. He is so beautiful that He is called Krishna.

CC Madhya 23.84-85 — “  ‘Above Nārāyaṇa, Kṛṣṇa has four specific transcendental qualities — His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gopīs], His wonderful beauty and the wonderful vibration of His flute. Lord Kṛṣṇa is more exalted than ordinary living beings and demigods like Lord Śiva. He is even more exalted than His personal expansion Nārāyaṇa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.’

Before the above description Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī quotes an utterly sweet verse from Bilvamaṅgala Ṭhākura’s Kṛṣṇa-karṇāmṛta, CC Madhya 23.35

madhuraṁ madhuraṁ vapur asya vibhor
madhuraṁ madhuraṁ vadanaṁ madhuram
madhu-gandhi mṛdu-smitam etad aho
madhuraṁ madhuraṁ madhuraṁ madhuram

‘O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.’

All glories to Śrī Caitanya-caritāmṛta.
All glories to Srila Prabhupada.

How to attain love of God ?

by

Hare Krishna.

5th June, 2014, Gurgaon.

Quotes-by-Srila-Prabhupada-on-Goal-of-Human-Form-Of-Life

Q: What is the process to achieve the ultimate goal of life-love of God ? Please explain each step in this process.

Ans : Śrī Caitanya Mahāprabhu describes the symptoms of emotion and love and the awakening of one’s original loving relationship with the Lord, as well as the characteristics of a devotee who has actually attained that stage, in Madhya Lila chapter 23.

CC Madhya 23.9: “If, by good fortune, a living entity develops faith in Kṛṣṇa, he begins to associate with devotees.

CC Madhya 23.10: “When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing.

CC Madhya 23.11: “When one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for hearing and chanting also awakens.

CC Madhya 23.12: “After taste is awakened, a deep attachment arises, and from that attachment the seed of love for Kṛṣṇa grows in the heart.

CC Madhya 23.13: “When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life’s ultimate goal and the reservoir of all pleasure.

Srila Prabhupada quotes Śrīla Bhaktivinoda Ṭhākura, who summarizes this growth of love of Godhead as a gradual process.

A person becomes interested in devotional service by some good fortune. Eventually he becomes interested in pure devotional service without material contamination. At that point, a person wants to associate with devotees. As a result of this association, he becomes more and more interested in discharging devotional service and hearing and chanting. The more one is interested in hearing and chanting, the more he is purified of material contamination. Liberation from material contamination is called anartha-nivṛtti, indicating a diminishing of all unwanted things. This is the test of development in devotional service. If one actually develops the devotional attitude, he must be freed from the material contamination of illicit sex, intoxication, gambling and meat-eating. These are the preliminary symptoms. When one is freed from all material contamination, his firm faith in devotional service awakens. When firm faith develops, a taste arises, and by that taste one becomes attached to devotional service. When this attachment intensifies, the seed of love of Kṛṣṇa fructifies. This position is called prīti or rati (affection) or bhāva (emotion). When rati intensifies, it is called love of Godhead. This love of Godhead is actually life’s highest perfection and the reservoir of all pleasure.

Thus devotional life is divided into two stages — sādhana-bhakti and bhāva-bhakti. Sādhana-bhakti refers to the development of devotional service through the regulative principles. The basic principle for the execution of devotional service is faith. Above that, there is association with devotees, and after that there is initiation by a bona fide spiritual master. After initiation, when one follows the regulative principles of devotional service, one becomes freed from all unwanted things. In this way one becomes firmly fixed and gradually develops a taste for devotional service. The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord’s service — śānta, dāsya, sakhya, vātsalya or madhura. As a result of such attachment, bhāva develops. Bhāva-bhakti is the platform of purified goodness. By such purified goodness, one’s heart melts in devotional service. Bhāva-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage intensifies, it is called prema-bhakti, or transcendental love of Godhead. This gradual process is also described in the following two verses, which are found in the Bhakti-rasāmṛta-sindhu (1.4.15-16).

ādau śraddhā tataḥ sādhu-
saṅgo ‘tha bhajana-kriyā
tato ‘nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas
tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
prādurbhāve bhavet kramaḥ

CC Madhya 23.14-15: “‘In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.’

Q: What are the nine symptoms which manifest in one’s behaviour when the seed of ecstatic emotion for Krishna fructifies ?

Ans:

CC Madhya 23.18-19: “‘When the seed of ecstatic emotion for Kṛṣṇa fructifies, the following nine symptoms manifest in one’s behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides — that is, a temple or a holy place like Vṛndāvana. These are all called anubhāva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.’

Love of God is transcendental to liberation [mukti], and thus it is called the fifth stage of spiritual realization, above the stage of liberation. (Srimad Bhagavatam Introduction)

All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.