SB 11.23.59: No other force besides his own mental confusion makes the soul experience happiness and distress. His perception of friends, neutral parties and enemies and the whole material life he builds around this perception are simply created out of ignorance.

SB 11.7.8: One whose consciousness is bewildered by illusion perceives many differences in value and meaning among material objects. Thus one engages constantly on the platform of material good and evil and is bound by such conceptions. Absorbed in material duality, such a person contemplates the performance of compulsory duties, nonperformance of such duties and performance of forbidden activities.

Thanks GM for your greetings, I was afraid, because anybody could criticize me.

I read that chapter and I feel a strong connection with the first verse 11.23.42. If someone punch your face you will feel pain for a short time and then it will fade, but if you keep in your heart/mind rage or ill feeling to the puncher that will damage you more than the same punch, so it is wise to forgive and release such feelings for your own good and stop thinking on that plataform (good, bad etc.) and link the mind with the Lord. That is my mood right now in a few words. I am not a fault-finding person, I am a truth seeker, but it is inevitable to find nasty things, thanks to Vraja we have very very valuable info, She is doing a great service, also I think that she is not responsible about what we do with such knowledge, this is not her bussines, after chewing all this knowledge i could use this for gossip or to help others or to increase my fault finding mentality. if I preach to someone nicely about Krsna and then this person goes to Iskcon or whatever mission is my fault? No, it is paramatma who is guiding us, If he is sincere he will know the truth and the Lord will give him the intelligence to go to Him without hindrance, we can’t control that, I can give some advice, but the future of that person is not in my hands.

Thanks
Hare Krsna!

That is correct understanding. Congratulatoins! Advanced devotee does not have ill feelings towards anyone. He sees everyone acting due to modes of nature.

Please read SB 11.23. That is great chapter. I generally read it in Hindi. I think you can get essence of that from Hryadayanand Swami’s translation also.

You are very advanced. Have that faith that Krishna loves you and He will always protect and maintain you!

Regards,
GM

Being on ruci state is also great advancement. Enjoy it and nurture it.

There are very few people at that state.

GM

It would be great to see a full description of the levels of bhakti, starting from sraddha right up to prema-bhakti and beyond in one nice succinct thread.

You’ve done a great job of explaining bhava, ruci, and to some extent prema already with evidence from sastra.

From what you describe it seems like you are on the ruci stage. Deep emotions are not only found in bhava-bhakti. Bhava-bhakti is unique in that it is based upon the platform of suddha-sattva — also called visuddha-sattva.

Śrī Caitanya Caritāmṛta Madhya 23.5

śuddha-sattva-viśeṣātmā
prema-sūryāḿśu-sāmya-bhāk
rucibhiś citta-masṛṇya-
kṛd asau bhāva ucyate

śuddha-sattva — by unadulterated goodness; viśeṣa — distinguished; ātmā — whose nature; prema — of love of God; sūrya — like the sun; aḿśu — a ray; sāmya-bhāk — which is similar to; rucibhiḥ — by different tastes; citta — of the heart; masṛṇya — softness; kṛt — which causes; asau — that softness; bhāvaḥ — emotion; ucyate — is called.

TRANSLATION

When devotional service is executed on the transcendental platform of suddha-sattva, it is like a sun-ray of love for Kṛṣṇa. At such a time, the heart is softened by various tastes, and one is then situated in bhāva .

What is suddha-sattva? It is the state of pure cognition. What that means is that you see yourself and your relationship with God, and all of reality, free from any tinge of maya or illusion. At the stage of suddha-sattva you see and experience God everywhere, within and outside of yourself. Why? Because that is the true nature of reality free from all illusion — God is fully present everywhere, including your consciousness and mind, and controlling everything. At the stage of suddha-sattva God reveals that presence to you at all times. At the platform of suddha-sattva you enter into a direct relationship with God, that is called bhava-bhakti.

Śrī Caitanya Caritāmṛta Ādi 4.66 and also Śrīmad Bhāgavatam 4.3.23 where Mahadeva Shiva is speaking to his wife:

sattvaḿ viśuddhaḿ vasudeva-śabditaḿ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me manasā vidhīyate

SYNONYMS

sattvam — existence; viśuddham — pure; vasudeva-śabditam — named vasudeva; yat — from which; īyate — appears; tatra — in that; pumān — the Supreme Personality of Godhead; apāvṛtaḥ — without any covering; sattve — in goodness; ca — and; tasmin — that; bhagavān — the Supreme Personality of Godhead; vāsudevaḥ — Vāsudeva; hi — certainly; adhokṣajaḥ — who is beyond the senses; me — my; manasā — by the mind; vidhīyate — is procured.

The condition of pure goodness [śuddha-sattva], in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme Godhead, who is beyond the material senses and who is known as Vāsudeva, is perceived by my mind.

From Jiva Goswami’s Bhagavat Sandarbha on the meaning and implication of suddha-sattva or visuddha-sattva:

47 In the mode of pure goodness (visuddha-sattva) the Vasudeva form of the Lord is manifest. Lord Siva describes this in the Fourth canto, Chapter three (Shrimad Bhagavatam 4.3.23):

“I am always engaged in meditating on Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness (visuddha-sattva), in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.”*

48 An explanation of this verse follows. The word ‘visuddha’ here means ‘because it is the Lord’s internal potency it is free from even the slightest touch of matter’, and that is why the adjective ‘suddha’ (pure) is used here. This visuddha-sattva is here called ‘vasudeva-sattva’. Why is it called ‘vasudeva-sattva?’ Because the Supreme Personality of Godhead (puman) Lord Vasudeva is manifest (iyate) because of it (yat).

49 Firstly the word ‘sattva’ is used here because this potency manifests the Supreme Truth and is thus like the ‘sattva’ (goodness) that enables the unseen to be seen in this world. Secondly, the word ‘vasudeva’ is used because this potency enables one to understand the Supreme Personality of Godhead, Lord Vasudeva. These two words are then put together into ‘vasudeva-sattva’, which is the same as ‘visuddha-sattva’ (pure goodness).

The word ‘vasu’ means either ‘that which gives a home to the Supreme Personality of Godhead’ or ‘the home in which the Supreme Personality of Godhead resides.’ ‘Deva’ means either ‘He who enjoys transcendental pastimes’ or ‘He who shines with great splendour.’ These two words are then combined in the word ‘vasudeva’. Another meaning of ‘vasu’ is ‘wealth’. The Lord Himself says (Shrimad Bhagavatam 911.19.39): “The principles of religion are the real wealth desired by men.” Therefore because the Supreme Personality of Godhead either possesses or causes other to possess the wealth (vasu) that is religion, He is known as ‘vasudeva’. In this way ‘vasudeva-sattva’ is the same as ‘visuddha-sattva’ (pure goodness).

50 The knowledge by which one understands the effulgent form of the Supreme Personality of Godhead is described by the Lord Himself in these words (Shrimad Bhagavatam 11.11.25-24):

“Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon me, however, is understood to be transcendental.”***

51 In this verse and in many other places in the scriptures, knowledge of the Supreme Personality of Godhead is said to be beyond the touch of the modes of material nature. In this way the word ‘visuddha’ (pure) should be understood. This is the nature of the internal potency by which the Supreme Personality of Godhead appears according to His own wish. ‘Sattva’ in this compound word may be understood to be either in the locative case (where Lord Vasudeva is manifest) or the instrumental case (by which Lord Vasudeva is manifest).

52 Shrimad Bhagavatam 4.3.23 (quoted in text 47) clearly describes the Lord’s internal potency. The word ‘apavrtah’ there means ‘is revealed without any covering’. If material goodness is manifest it is only a reflection of pure goodness. It is like the reflection of a face in a mirror. The reflection is the ‘covered’ aspect of the original face. That is the meaning here. Shrimad Bhagavatam explains: ‘With all my (me) heart (manasa) I meditate (vidhiyate) on the Supreme Personality of Godhead (bhagavan), who is eternally manifested in the (tasmin) mode of pure goodness (sattve).’ The conclusion is that when the heart is situated in pure goodness it is able to meditate on the Supreme Personality of Godhead.

53 At this point someone may protest: “If the Supreme Personality of Godhead can thus be meditated on with the mind, what is the need of the mode of pure goodness?”

Shrimad Bhagavatam answers with the words ‘hy adhoksajah’. “Hy’ means ‘because’ and ‘adhiksajah’ means ‘He is beyond the reach of the senses.’ This means the Lord cannot be understood by the material senses.

In other readings the word ‘manasa’ (by the mind) is replaced by ‘namasa’ )with respectful obeisances) and ‘hi’ (because) is replaced by the preposition ‘anu’. The sentence then becomes: ‘I offer respectful obeisances and serve Lord Vasudeva, who is manifest by His manifesting potency of pure goodness.’ The Supreme Personality of Godhead is not manifest in any way other than through this potency. That is the meaning. Whether the Lord appears before us or remains invisible, we serve Him by bowing down to offer our respects. That is the meaning of this passage.

————-

From http://nitaaiveda.com/All_Scriptures_By_Acharyas/Rupa_Goswami/Bhakti-rasamrta-sindhu/Eastern_Division.htm

By continuous engagement in the performance of bhajan, such as sravana, kirtan, etc., when all material contamination has been eradicated from the heart and when the heart is fit for the manifestation of suddha sattva, then by the hladini potency of Shri Krishna which continually difuses suddha sattva in all directions, suddha sattva becomes manifest in the heart of the sadhaka and it is then transformed into rati or bhava.

What is meant by the word suddha sattva? The svarupa-shakti (or cit-shakti) of Shri Krishna is self manifest and all of it’s functions (vrtti) are also self-manifest. By the specialized function (vishesha vrtti) of the self-manifest svarupa shakti, the form of the Lord is manifest along with His eternal associates. That specilized function of svarupa shakti is called suddha sattva. Because it has not even the slightest connection with maya, it is also called visuddha sattva.

The personality of Godhead is the form of eternality, bliss and knowledge (sat-cit-ananda). From the existential aspect (sat) of the svarupa shakti of the Lord, the sandhini potency is eternally extant. From the cognitive aspect (cit), the samvit potency is manifest and from the aspect of transcendental bliss (ananda), the hladini potency is present. These three aspects eternally permeate the specialized function (vishesha vrtti) of svarupa shakti, or in other words visuddha sattva. But sometimes the presence of the hladini aspect within visuddha sattva becomes prominent, at which times the influence of the other two aspects is less. Sometimes the sandhini aspect becomes prominent at which times samvit and hladini is less and sometimes the samvit aspect becomes prominent, at which times hladini and sandhini is less.

In visuddha sattva, when the manifestation of hladini becomes prominent, it is called `guhya-vidya’ (confidential knowledge). There are two functions or faculties (vrtti) of `guhya-vidya’-bhakti and that which introduces bhakti. The state of visuddha sattva, which is also called rati or bhava, is the faculty known as bhakti (bhakti-vrtti). It is eternally manifest on account of being the self-manifest faculty (vrtti) of the self-manifest Personality of Godhead. In respect to the second function of guhya-vidya (that which introduces bhakti)-it is the supreme ocean of mercy Shri Krishna Himself who always transmits knowldege by which bhakti can be known. When the faculty known as bhakti (bhakti vrtti) in the form of visuddha sattva, manifests in the purified heart of the sadhaka it is called rati. The appearance of rati is not the effect of any performance of sadhana. Rati is absolute and self-manifest. It is not attainable by sadhana. The performance of bhajana and sadhana is necessary only for making the heart fit to receive the appearance of visuddha sattva. When by the performance of bhajan such as sravana, kirtan etc., all contamination is eradicated from the heart, the heart becomes freed from all anarthas and becomes situated steadily on the platform of nishta, then asakti attachment for the Lord manifests. When the heart is thus purified it becomes eligible to receive the manifestation of visuddha sattva. This attainment of eligibility for suddha sattva is itself the effect of sadhana and bhajan. The attainment of bhakti or rati is not an effect of sadhana because rati is an eternally established self-manifest reality. It is not something which is dependent on any kind of sadhana. When the heart attains eligibility for the appearance of suddha sattva, rati manifests there of it’s own accord.

You are doing a great service Vrajabhumi, it is necesary what are you doing.

I don’t know who translated either one.

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Bhaktivinoda_Thakura/Jaiva_Dharma.htm

http://nitaaiveda.com/All_Scriptures_By_Acharyas/Rupa_Goswami/Bhakti-rasamrta-sindhu.htm

I would like to know more about the above quotes and comments. Who is the publisher and are there any internet links? They’re beautiful translations in my opinion.

When the activities of the samvit-shakti join with the activities of the hladini-shakti, the result is the manifestation of bhava. The activities of samvit-sakti bring knowledge. The activities of hladini-shakti bring pleasure. In this way the activities of the Lord’s svarupa-shakti bring knowledge of the Absolute Truth, Shri Krishna. The small knowledge potency (samvit-shakti) of the individual souls (jiva-shakti) cannot bring understanding of the Absolute Truth. By the mercy of the Supreme Personality of Godhead Himself, or by the mercy of the Lord’s devotee, the Lord’s svarupa-shakti (internal potency) will appear in a living entity’s heart. Then the svarupa-shakti’s activities of knowledge (samvit) can act in the living entity’s heart. Then knowledge of the spiritual world becomes manifested there.

The “heart” referred to in the above means the mind. At the stage of bhava-bhakti everything about Krishna and the “spiritual world” is revealed from within because the bhakta is in constant communion with antaryami.

The activities of sattvika-bhava ecstasy reveal the true nature of Lord Krishna and His transcendental pastimes. Manifested among the imprisoned souls as what seems to be an activity of the mind, it seems to bring knowledge of other, non-spiritual truths. The truth is that it enables one to relish spiritual pleasures. In this way it enables the souls imprisoned in the material world to relish the spiritual pleasures of Lord Krishna and Lord Krishna’s transcendental pastimes.

Before prema (attaining a perfected form) the bhava-bhakta is actually able to enjoy a relationship with Krishna. This is only possible and due to the bhava-bhakta being able to constantly commune with Krishna.

(I’ve shortened this to just the pertinent part)

You don’t have a good grasp of what bhava-bhakti fully entails. It’s the final stage before prema-bhakti — where there is the receiving of a new body and living with Radha-Krishna. There is barely any difference between those two states of consciousness — or states of awareness and understanding. It is the very highest level of self-realization. The only difference between bhava-bhakti and prema-bhakti is the level of rasa that is experienced due to a direct physical relationship in prema-bhakti, whereas direct physical intimacy is absent in bhava-bhakti. Although it is present mentally — like what you experience in a dream state. This is from the Bhakti-Rasamrita-Sindhu on bhava-bhakti. One thing must be kept in mind when dealing with such esoteric subject matter — one’s ability to understand it in-depth is based upon one’s qualification:

Eastern Division
Third Wave (Bhava Bhakti)

(4) avirbhuya-manovrttau brajanti tatsvarupatam
svayam prakasharupapi bhasamana prakashyavat

(5) vastutah svayamasvada-svarupaiva ratistvasau
krishnadi karmakasvada hetutvam pratipadyate

This special form of suddha sattva known as rati manifests in the mental faculty (manovrtti) of the sadhaka and then attains identification (svarupata) with the mental faculty. Although it is self-manifest, it appears as though it has been manifest by the faculty of the mind. In reality, this rati is by nature self-tasting (svayam asvada), in other words, it itself is the object of taste for the devotee, and yet at the same time it becomes the cause of tasting Shri Krishna and Krishna’s pastimes.

Commentary: As stated above, bhava or rati is the essential nature of svarupa shakti predominated by hladini. It is by nature all-cognisant and self-illuminating. This rati reveals Shri Krishna, His associates, pastimes, etc. It appears within the mental faculty of the devotee and then attains the state of oneness with the mental faculty (tad atma), just as fire, when set to an iron rod, permeates through every part of the rod and appears like being one with the iron rod. In actuality, it is self manifest but it appears as if it has been brought into manifestation by the mental faculty.