Lacking Faith

[Guest guest]

During the process of revision, preparing and doing my exams my faith had a major downfall. My chanting decreased and eventually stopped, I've just stopped doing nrshima aarti in the morning. (as i think its silly to practice something in which my bhakti is not real)

 

I now read bhagavada gita as it is. The only criticism i have is that it seems to give certain bias towards Gaudiya Vaisnava theology as the text translations seem to be a bit odd. For example in verse 13.14 the literal tranlsation of the verse has no mention of the supersoul and it suddenly appears in the actual translation. Text 13.13 talks about the individual soul, yet 13.14 Prabhupada describes the text as referring to the supersoul and explicitly and extensively bashes monism and how the text should not refer to the sumpremacy of the Jiva. This all makes me a little bit confused.

 

I've found it much harder to accept that the most supreme of all beings (although i did have such strong faith...but i really dont know what happened) is a blue boy who plays his flute and simply does stuff which is described in scripture. I still try to listen to kirtan, and to no avail i do not feel the same experience when chanting the holy name. Ive found even harder to understand how offering food, incense, water to a picture makes a person advance in spiritual life. Logically speaking if i have trouble accepting the supreme to be Krsna my inclination to chant, do aarti etc. decreases...

 

I was once happy and accepted, however, i think followed blindly and now its caught up to me. I haven't made any realization or gone about a scientific process to understanding, even then i have trouble...Anyone got any answers or comments which might prove useful?

 

Thank You

[theist]

 

During the process of revision, preparing and doing my exams my faith had a major downfall. My chanting decreased and eventually stopped, I've just stopped doing nrshima aarti in the morning. (as i think its silly to practice something in which my bhakti is not real)

 

I stopped reading after this one sentence. Of course your bhakti is not fully developed. That is no surprise except to you maybe. You are a resident of the illusory energy, as we all are, and so moving from illusion to reality takes some practice. So now you give up your practicing and do nothing. How do you expect your bhakti to ever become real if you put no effort in to it?

 

I would suggest not worrying about if God is a little blue boy or not. Krsna reveals Himself it is not a mental excercise. Surely you still believe in God. God to be God must be the most attractive person right? So in sankrit He is called Krsna for that reason. So God's name is Krsna. That much you must still accept. And that is enough. File the rest and just chant the name.

 

Sometimes I can't bring myself to chant. I know the feeling. So I put on a tape or CD and hear Srila Prabhupada chanting. That kindles a desire for me to chant also as I listen. Works for me.

 

Be patient and keep practicing remembering Krsna.

[Guest guest]

Thanks for the reply, but i did not write 4 paragraphs just for the first sentence to be read. Nevertheless, i appreciate your feedback and will try.

 

Thanks

[Guest guest]

 

I stopped reading after this one sentence. Of course your bhakti is not fully developed. That is no surprise except to you maybe. You are a resident of the illusory energy, as we all are, and so moving from illusion to reality takes some practice. So now you give up your practicing and do nothing. How do you expect your bhakti to ever become real if you put no effort in to it?

 

 

Thanks, but the assumption you have made is that i havent put effort into it. On the contray i have read books, written articles which were published on krishna conciousness, done service at temples and serve to the best of my ability at sanga's. I dont do nothing, i simply do not practice something which i have no realization or a dwindeling amount of faith in.

 

There is a big difference between blindly following something and having a convicted faith caused by realization due to a scientific process which Prabhupada mentions many times.

 

"File the rest and just chant the name." So i am to forget all my doubts and go against what my mind sees as correct and simply chant anyway. Any person from any religion could come a long and say the exact same thing. "Forget any doubts you have in Jesus, just place your trust in him" etc.

 

Sorry for the rant. Once again your reply is very much appreciated.

 

Thanks

[Guruvani]

sounds like you have one foot in and one foot out.

 

it's hard to really get results with a half-hearted effort.

 

spiritual life is not for the weak of heart.

 

If you really want results you have to dive head-first into devotional life and give it your all.

 

otherwise, you won't get much result with a partial effort.

[theist]

 

Thanks for the reply, but i did not write 4 paragraphs just for the first sentence to be read. Nevertheless, i appreciate your feedback and will try.

 

Thanks

 

I did finish your post after I replied to your opening.

[Guest guest]

It turns out that the kind of knowledge you're wanting from literal translations etc is not to be acquired by dry speculation and analysis. The beginning of realization is faith and submission to an authorized guru, somebody who has realized the truth. Without these two requirements you will never understand since that knowledge is given by God, not grasped by the mind on its own.

[theist]

 

Thanks, but the assumption you have made is that i havent put effort into it. On the contray i have read books, written articles which were published on krishna conciousness, done service at temples and serve to the best of my ability at sanga's. I dont do nothing, i simply do not practice something which i have no realization or a dwindeling amount of faith in.

 

I have no idea what your life has been. You make one post as Guest write 4 paragraphs and you are surprised we don't have a full picture of your life? C'mon

 

 

There is a big difference between blindly following something and having a convicted faith caused by realization due to a scientific process which Prabhupada mentions many times.

Do you know of a better process for getting to know God besides chanting His name? If so do that.

 

 

"File the rest and just chant the name." So i am to forget all my doubts and go against what my mind sees as correct and simply chant anyway. Any person from any religion could come a long and say the exact same thing. "Forget any doubts you have in Jesus, just place your trust in him" etc.

Just a suggestion. It works for me. The minds nature is to accept something and to reject something. It is flickering. I am not the mind. So when something comes up I don't understand or doubt I don't feel the need to resolve everything at that moment. So I just go on with trying to mine the truth that is Srimad Bhagavatam and I don't let it prevent me from chanting.

 

Now it is a fact that I waste a huge amount of time due to lack of higher taste but that is a defect in me and not the process.

 

 

What is gained by not chanting God's name? Repeated birth death old age and disease. When we become convinced that it is in our best interest to surrender to Krsna in love and that the only alternative is perpetual suffering we will be eager to act in our own self interest.

[Murali_Mohan_das]

When we get cold, we must stand closer to the fire.

 

When our inspiration is lacking, we can associate (virtually or physically) with those persons who are inspired.

 

Inattentive chanting is seen as being offensive. If we can not chant attentively, better to engage ourselves in some other way (like, as theist suggests, hearing the chanting of those who are chanting purely).

 

There's no reason why we need to feel like we are alone in this journey.

[Vedesu]

Guest123, I don't have any immediate answers, although I will give it some thought. I believe there was a discussion a week or two ago about why devotees fall down. So, you might want to examine the possible causes. Personally, I feel it is good that you are asking these questions. You have examined yourself to some extent and realized that your faith has diminished, which shows that you are concerned about your spiritual life. I believe most of us have crises of faith from time to time. The doubts can be answered. But patience may be required. And also know that the restless mind will always present us with new doubts once the old ones are cleared up, and that at a certain point on the path, we will need to learn the art of ignoring our minds and listening to our intelligence. The mind is conditioned towards sense gratification and knows that if our shraddha is destroyed, then we will become so weak that we cannot resist the temptation for unrestricted sense enjoyment. So, the mind has a very clear motive for filling you with doubts. Good association is highly recommended. If we associate with those who have strong shraddha and who have probably experienced the very same things you are going through at this time, then they can help you. I don't know if you have a spiritual master, (diksa or siksa), but one of the ways the Guru helps us is by removing our doubts via the process of submissive inquiry. If you don't have a Guru, then perhaps you will find some answers here. But be patient. That's one thing I learned from experience whenever I had doubts. The mind demands immediate answers (again, for ulterior motives) but we can't be demanding (not saying that you are.) If you can maintain at least a little faith while you are waiting for the answers, then this will be highly beneficial.

[muralidhar_das]

I don't think Guest123 has fallen down

 

I think he has just started to see things properly

 

 

(as i think its silly to practice something in which my bhakti is not real)

 

 

Guest123 wants to attain real bhakti.

[Vedesu]

 

I don't think Guest123 has fallen down

I didn't say that he had, although from the tone of his post, it seemed fairly obvious that his faith was diminishing. If he loses his faith completely, then there will inevitably be a falldown. That is why I was encouraging him to express his doubts, so that his faith can be restored. Sometimes devotees are too embarrassed to express their doubts due to peer pressure or whatever, and often the doubts will fester and become overwhelming and seemingly insurmountable. I didn't want Guest123 to feel discouraged from asking questions in order to alleviate his doubts.

[muralidhar_das]

Yes good points Vedesu

 

A crisis of faith can be a very positive experience because a person realizes that they can no longer be guided by "blind faith" but instead that they need to get some internal inspiration and spiritual realization.

[krsna]

 

Yes good points Vedesu

 

A crisis of faith can be a very positive experience because a person realizes that they can no longer be guided by "blind faith" but instead that they need to get some internal inspiration and spiritual realization.

 

Here's "some internal inspiration and spiritual realization":

 

( extract from Swami B.G.NArASingha Maharaja Lecture )

 

Glorifying the Vaisnavas brings one the greatest benefit. All suffering in the world is due to not knowing who you are (servant of God). We praise the great devotees but this does not mean we can treat the ordinary devotees roughly. Without association of devotees our creeper will not grow properly.

 

Authorized scriptures give advice that will save us from being cheated. Many small-minded philosophies propound conceptions of going to hell forever, only humans have souls, have a low estimation of life, etc. By chanting Hare Krsna we can do good to all.

If one wishes to go against Krsna, He may give them a big brain so they can find faults, but in the end they will be defeated by death.

 

Everything must be received by the descending process. The good will that comes with that is all important for success. Sentiment cannot omit the established process; it cannot obstruct the descent of divinity. Many questions cannot be answered from the books. In fact there is no Krsna consciousness with only the books. The kanistha adhikari only sees Krsna in the Deity and the guru. The madhyama adhikari sees Krsna in the Vaisnavas.

 

The qualifications of a pure devotee. Humility is the crown jewel of a Vaisnava — it attracts Krsna. Our sincerity will save us, so let it be our guide. Don't be a self deceiver and forget why we have come to the path of devotional service.

In this world all are envious of Krsna, so have foregone the serving tendency. But the Vaisnavas do not do the work of this world, they do Krsna's work. Our worst danger is that we misuse our life. If you don't feel a pinch from a donation then Krsna doesn't notice it either.

Sri Sanatana Goswami is the acarya of sambandha, the process of understanding our relationship with Lord Krsna. The soul is a unit of dedicated consciousness which must become fixed in making progress. Sri Rupa Goswami, the acarya of abhidheya, reveals how to execute devotional service. We must try to serve Krsna, not enjoy Him. Our prayojana acarya, Sri Raghunatha Dasa Goswami shows us Radha-dasyam, the service of Sri Radha (the highest aspiration of a Gaudiya Vaisnava).

 

This material world is not created as a place of enjoyment. Engaging in devotional service while maintaining impurities is not pleasing to Krsna. All that we do is simply to awaken a feeling of prema within our heart. Ramananda Raya and Sri Caitanya Mahaprabhu discuss the goal of life. Radharani's beauty enhances Krsna's beauty, which enhances Her beauty.

 

From adau sraddha to prema, faith guides us to saranagati (surrender). We must recognize our own self-deception before we can really surrender to Krsna. Our independence spoils the mood of surrender. Sacrifice is our greatest wealth. Become the slave of the slave. Our whole life is meant to come to the point of saranagati. :pray: :pray:

 

[Laulyam]

Cudamani: Look here, the provision found in our sastras for determining caste by birth seems to me to be superior. One who has taken birth in a brahmana family comes to the platform of knowledge by regular practice of sandhya-vandana, and in the end he is destined to obtain liberation. I cannot understand how sraddha develops. Bhagavad-gita and Srimad-Bhagavatam explain that Bhakti arises from sraddha, but I would like to know clearly what the jiva should do to attain this sraddha.

Vaisnava dasa: Sraddha is the jiva’s nitya-svabhava (eternal nature), but faith in the performance of varnasrama duties does not arise from this eternal nature; rather it arises from naimittika-svabhava

(the circumstantial or temporary nature). It is said in the Chandogya Upanisad (7.19.1):

 

 

 

yada vai sraddadhaty atha manute, nasraddadhan manute,

 

 

 

sraddadhad eva manute, sraddha tv eva vijijnasitavyeti

 

 

 

sraddham bhagavo vijijnasa iti

 

Sanat-kumara said, “When a person develops sraddha, he think about a subject and understand it, whereas one cannot do so without sraddha. Indeed only a person who has sraddha can reflect upon anything. Therefore you must inquire very specifically about sraddha.” Narada said, “O Master, I particularly wish to know about this sraddha.”

Some people who are learned in the conclusions of the sastras have explained that the word sraddha means to have faith in the Vedas and in the words of sri-guru. This meaning is not wrong, but it is not entirely clear. In our sampradaya the meaning of the word sraddha is given as follows:

 

 

 

sraddha tv anyopaya-varjam

 

 

 

bhakty-unmukhi citta-vrtti-visesah

 

Sraddha is the characteristic function of the heart that

strives toward bhakti alone, which is totally devoid of karma

jnana, and which desires nothing other than the exclusive

pleasure of Krsna. (Amnaya-sutra 57)

When the sadhaka regularly hears the instructions of sadhus in the association of suddha-bhaktas, a conviction arises in his heart that he cannot obtain his eternal welfare by the methods of karma, jnana, yoga, and so on, and that he has no means of success unless he takes exclusive shelter at the lotus feet of Sri Hari. When this conviction appears, it may be understood that sraddha has arisen in the sadhaka’s heart. The nature of sraddha is described as follows:

 

 

 

 

 

 

sa ca saranapatti-laksana

 

Sraddha is characterized by its external symptom known as

saranagati, surrender to Sri Hari. (Amnaya-sutra 58)

Saranagati is described in these words.

 

 

 

anukulyasya sankalpah pratikulyasya varjanam

 

 

 

raksisyatiti visvaso goptrtve varanam tatha

 

 

 

atma-niksepa-karpanye sad-vidha saranagatih

 

 

 

(Hari-bhakti-vilasa 11.47)

 

There are six symptoms of self-surrender. The first two are anukulyasya sankalpa and pratikulyasya varjanam: “I will only do that which is favorable for unalloyed bhakti, and I will reject all that is unfavorable.” This is called sankalpa or pratijna, a solemn vow. The third symptom is raksisyatiti visvaso, faith in Bhagavan as one’s protector: “Bhagavan is my only protector. I can derive absolutely no

benefit from jnana, yoga, and other such practices.” This is an expression of trust (visvasa). The fourth symptom is goptrtve varanam, deliberate acceptance of Bhagavan as one’s maintainer: “I cannot obtain anything, or even maintain myself, by my own endeavor. I will serve Bhagavan as far as I am able, and He will take care of me.” This is what is meant by dependence (nirbharata). The fifth symptom is atma-niksepa, surrender: “Who am I? I am His. My duty is to fulfill His desire.” This is submission of the self (atma-nivedana). The sixth symptom is karpanye, meekness: “I am wretched, insignificant, and materially destitute.” This is what is meant by humility (karpanya or dainya).

When these moods become established in the heart, a disposition arises that is called sraddha. A jiva who has this sraddha is eligible for bhakti, and this is the first stage in the development of the svabhava like that of those pure jivas who are eternally liberated. Therefore this is the nitya-svabhava of the jivas, and all other svabhavas are naimittika.

Cudamani: I understand. But you still have not explained how sraddha developes. If sraddha develops from sat-karma, virtuous deeds, then my argument is still stronger, because sraddha cannot arise without properly performing the sat-karma and svadharma of varnasrama. Muslims do not perform sat-karma, so how can they be eligible for bhakti?

Vaisnava dasa: It is a fact that sraddha arises from sukrti, pious deeds. It is stated in the Brhan-Naradiya-Purana (4.33).

 

 

 

bhaktis tu bhagavad-bhakta-sangena parijayate

 

 

 

sat-sangah prapyate pumbhih sukrtaih purva-sancitaih

 

 

 

 

The inclination for bhakti is awakened by association with

Bhagavan’s bhaktas. The jiva obtains the association of

suddha-bhaktas by the accumulated effect of spiritually pious

activities performed over many lifetimes.

There are two types of sukrti: nitya and naimittika. The sukrti by which one obtains sadhu-sanga and bhakti is nitya-sukrti. The sukrti by which one obtains material enjoyment and impersonal liberation

is naimittika-sukrti. Sukrti which bears eternal fruit is nityasukrti. Sukrti which bears temporary results which are dependentupon some cause is naimittika or anitya-sukrti.

All types of material enjoyment are non-eternal because they clearly depend on some cause. Many people think that mukti is eternal, but this is only because they do not know the actual nature of mukti. The individual atma (soul) is suddha (pure), nitya (eternal), and sanatana (primeval). The cause (nimitta) of the jivatma’s bondage is association with maya, and mukti is the complete dissolution of this bondage. The act of deliverance or release from bondage is accomplished in a single moment, so the act of release is not in itself an eternal action. All consideration of mukti ends as soon as emancipation is attained, so mukti is nothing more than the destruction of a material cause. Therefore, since mukti is only the negation of a temporary material cause, it is also naimittika, causal and temporary.

On the other hand, rati, or attachment, for the feet of Sri Hari never ends once it is established in the heart of the jiva. Therefore, this rati or bhakti is nitya-dharma, and if we analyse its practices (angas) correctly, none of them can be said to be naimittika. The type of bhakti that terminates at the point that it bestows mukti is only a type of naimittika-karma, while bhakti that is present before, during and after mukti is a distinct and eternal truth, and it is the nitya-dharma of the jivas. Mukti is but an irrelevant, secondary result of bhakti. It is said in the Mundaka Upanisad (1.2.12):

 

 

 

pariksya lokan karma-citan brahmano

 

 

 

nirvedam ayan nasty akrtah krtena

 

 

 

tad-vijnanartham sa gurum evabhigacchet

 

 

 

samit-panih srotriyam brahma-nistham

 

 

 

 

A brahmana who has exhaustively studied the sastras will become disinterested in the performance of karma by carefully examining the temporary, impure and miserable nature of Svarga-loka and the other celestial planets which are attainable by performing material pious deeds. This is because the nitya-vastu, Bhagavan cannot be obtained by worldy karma, for He is beyond the reach of karma. To

gain factual knowledge and realization of that eternal supreme Person, one should find a qualified guru who is learned in the Vedas, who is firmly established in the service of Bhagavan, and who knows the Absolute Truth. One should then approach that guru carrying wood for kindling a sacrificial fire, and should surrender body, mind, and words to him with faith and humility.

Karma, yoga, and jnana all produce naimittika-sukrti. Bhaktasanga, the association of bhaktas, and bhakti-kriya-sanga, contact with acts of devotion, produce nitya-sukrti. Only one who has accumulated nitya-sukrti over many lifetimes will develop sraddha. Naimittika-sukrti produces many different results, but it will not lead to the development of faith in unalloyed bhakti.

Cudamani: Please explain clearly what you mean by bhakta-sanga and bhakti-kriya-sanga (contact with acts of devotion). From whattype of sukrti do these arise?

Vaisnava dasa: Bhakta-sanga means conversing with suddha-bhaktas, serving them, and hearing their discourses. Suddha-bhaktas perform the activities of bhakti such as public congregational chanting of sri-nama. Participation in these activities or performing them on one’s own is called bhakti-kriya-sanga, contact with acts of devotion.

In the sastras, activities such as cleansing the temple of Sri Hari, offering a lamp to Tulasi, and observing Hari-vasara (Ekadasi, Janmastami, Rama-navami, and other such days) are called bhaktikriya.

Even if one performs them accidentally or without pure sraddha, they still create bhakti-posaka sukrti, virtue that nourishes devotion. When this sukrti acquires strength after many lifetimes, sraddha for sadhu-sanga and ananya-bhakti (exclusive devotion) develops.

It must be acknowledged that every vastu, substance, has some particular potency which is known as vastu-sakti, the inherent potency of that substance. The potency to nourish bhakti is found only within the activities of bhakti. These activities produce sukrti even if they are performed indifferently, what to speak when they are being performed with faith. This is expressed in the Prabhasakhanda quoted in Hari-bhakti-vilasa (11.451):

 

 

 

madhura-madhuram etan mangalam mangalanam

 

 

 

sakala-nigama-valli-sat-phalam cit-svarupam

 

 

 

sakrd api parigitam sraddhaya helaya va

 

 

 

bhrgu-vara nara-matram tarayet krsna-nama

 

Sri-krsna nama is the sweetest among all things that are sweet, and it stands supreme amongst all that is auspicious.It is the eternal, fully ripened spiritual fruit of the wishfulfilling tree of the Vedas. O best of the Bhrgus, if anyone even once offenselessly chants sri-krsna nama, either with faith or indifference, sri-krsna nama immediately delivers that person from the ocean of material existence.

Thus, all types of sukrti that nourish bhakti are nitya-sukrti. When this sukrti becomes strong, one gradually develops sraddha in ananya-bhakti (unalloyed bhakti), and one attains sadhu-sanga. Birth in a Muslim family is the result of naimittika-duskrti, or temporary impious deeds, whereas faith in ananya-bhakti is the result of nitya-sukrti, eternal pious deeds. What is surprising about this?

[krsna]

 

Cudamani: Look here, the provision found in our sastras for determining caste by birth seems to me to be superior. One who has taken birth in a brahmana family comes to the platform of knowledge by regular practice of sandhya-vandana, and in the end he is destined to obtain liberation. I cannot understand how sraddha develops. Bhagavad-gita and Srimad-Bhagavatam explain that Bhakti arises from sraddha, but I would like to know clearly what the jiva should do to attain this sraddha.

Vaisnava dasa: Sraddha is the jiva’s nitya-svabhava (eternal nature), but faith in the performance of varnasrama duties does not arise from this eternal nature; rather it arises from naimittika-svabhava

(the circumstantial or temporary nature). It is said in the Chandogya Upanisad (7.19.1):

 

 

 

yada vai sraddadhaty atha manute, nasraddadhan manute,

 

sraddadhad eva manute, sraddha tv eva vijijnasitavyeti

sraddham bhagavo vijijnasa iti

 

 

 

Sanat-kumara said, “When a person develops sraddha, he think about a subject and understand it, whereas one cannot do so without sraddha. Indeed only a person who has sraddha can reflect upon anything. Therefore you must inquire very specifically about sraddha.” Narada said, “O Master, I particularly wish to know about this sraddha.”

Some people who are learned in the conclusions of the sastras have explained that the word sraddha means to have faith in the Vedas and in the words of sri-guru. This meaning is not wrong, but it is not entirely clear. In our sampradaya the meaning of the word sraddha is given as follows:

 

 

 

sraddha tv anyopaya-varjam

 

bhakty-unmukhi citta-vrtti-visesah

 

 

 

Sraddha is the characteristic function of the heart that

strives toward bhakti alone, which is totally devoid of karma

jnana, and which desires nothing other than the exclusive

pleasure of Krsna. (Amnaya-sutra 57)

When the sadhaka regularly hears the instructions of sadhus in the association of suddha-bhaktas, a conviction arises in his heart that he cannot obtain his eternal welfare by the methods of karma, jnana, yoga, and so on, and that he has no means of success unless he takes exclusive shelter at the lotus feet of Sri Hari. When this conviction appears, it may be understood that sraddha has arisen in the sadhaka’s heart. The nature of sraddha is described as follows:

 

 

 

 

sa ca saranapatti-laksana

 

 

 

Sraddha is characterized by its external symptom known as

saranagati, surrender to Sri Hari. (Amnaya-sutra 58)

Saranagati is described in these words.

 

 

 

anukulyasya sankalpah pratikulyasya varjanam

 

raksisyatiti visvaso goptrtve varanam tatha

atma-niksepa-karpanye sad-vidha saranagatih

(Hari-bhakti-vilasa 11.47)

 

 

 

There are six symptoms of self-surrender. The first two are anukulyasya sankalpa and pratikulyasya varjanam: “I will only do that which is favorable for unalloyed bhakti, and I will reject all that is unfavorable.” This is called sankalpa or pratijna, a solemn vow. The third symptom is raksisyatiti visvaso, faith in Bhagavan as one’s protector: “Bhagavan is my only protector. I can derive absolutely no

benefit from jnana, yoga, and other such practices.” This is an expression of trust (visvasa). The fourth symptom is goptrtve varanam, deliberate acceptance of Bhagavan as one’s maintainer: “I cannot obtain anything, or even maintain myself, by my own endeavor. I will serve Bhagavan as far as I am able, and He will take care of me.” This is what is meant by dependence (nirbharata). The fifth symptom is atma-niksepa, surrender: “Who am I? I am His. My duty is to fulfill His desire.” This is submission of the self (atma-nivedana). The sixth symptom is karpanye, meekness: “I am wretched, insignificant, and materially destitute.” This is what is meant by humility (karpanya or dainya).

When these moods become established in the heart, a disposition arises that is called sraddha. A jiva who has this sraddha is eligible for bhakti, and this is the first stage in the development of the svabhava like that of those pure jivas who are eternally liberated. Therefore this is the nitya-svabhava of the jivas, and all other svabhavas are naimittika.

Cudamani: I understand. But you still have not explained how sraddha developes. If sraddha develops from sat-karma, virtuous deeds, then my argument is still stronger, because sraddha cannot arise without properly performing the sat-karma and svadharma of varnasrama. Muslims do not perform sat-karma, so how can they be eligible for bhakti?

Vaisnava dasa: It is a fact that sraddha arises from sukrti, pious deeds. It is stated in the Brhan-Naradiya-Purana (4.33).

 

 

 

bhaktis tu bhagavad-bhakta-sangena parijayate

 

sat-sangah prapyate pumbhih sukrtaih purva-sancitaih

 

 

 

The inclination for bhakti is awakened by association with

Bhagavan’s bhaktas. The jiva obtains the association of

suddha-bhaktas by the accumulated effect of spiritually pious

activities performed over many lifetimes.

There are two types of sukrti: nitya and naimittika. The sukrti by which one obtains sadhu-sanga and bhakti is nitya-sukrti. The sukrti by which one obtains material enjoyment and impersonal liberation

is naimittika-sukrti. Sukrti which bears eternal fruit is nityasukrti. Sukrti which bears temporary results which are dependentupon some cause is naimittika or anitya-sukrti.

All types of material enjoyment are non-eternal because they clearly depend on some cause. Many people think that mukti is eternal, but this is only because they do not know the actual nature of mukti. The individual atma (soul) is suddha (pure), nitya (eternal), and sanatana (primeval). The cause (nimitta) of the jivatma’s bondage is association with maya, and mukti is the complete dissolution of this bondage. The act of deliverance or release from bondage is accomplished in a single moment, so the act of release is not in itself an eternal action. All consideration of mukti ends as soon as emancipation is attained, so mukti is nothing more than the destruction of a material cause. Therefore, since mukti is only the negation of a temporary material cause, it is also naimittika, causal and temporary.

On the other hand, rati, or attachment, for the feet of Sri Hari never ends once it is established in the heart of the jiva. Therefore, this rati or bhakti is nitya-dharma, and if we analyse its practices (angas) correctly, none of them can be said to be naimittika. The type of bhakti that terminates at the point that it bestows mukti is only a type of naimittika-karma, while bhakti that is present before, during and after mukti is a distinct and eternal truth, and it is the nitya-dharma of the jivas. Mukti is but an irrelevant, secondary result of bhakti. It is said in the Mundaka Upanisad (1.2.12):

 

 

 

pariksya lokan karma-citan brahmano

 

nirvedam ayan nasty akrtah krtena

tad-vijnanartham sa gurum evabhigacchet

samit-panih srotriyam brahma-nistham

 

 

 

A brahmana who has exhaustively studied the sastras will become disinterested in the performance of karma by carefully examining the temporary, impure and miserable nature of Svarga-loka and the other celestial planets which are attainable by performing material pious deeds. This is because the nitya-vastu, Bhagavan cannot be obtained by worldy karma, for He is beyond the reach of karma. To

gain factual knowledge and realization of that eternal supreme Person, one should find a qualified guru who is learned in the Vedas, who is firmly established in the service of Bhagavan, and who knows the Absolute Truth. One should then approach that guru carrying wood for kindling a sacrificial fire, and should surrender body, mind, and words to him with faith and humility.

Karma, yoga, and jnana all produce naimittika-sukrti. Bhaktasanga, the association of bhaktas, and bhakti-kriya-sanga, contact with acts of devotion, produce nitya-sukrti. Only one who has accumulated nitya-sukrti over many lifetimes will develop sraddha. Naimittika-sukrti produces many different results, but it will not lead to the development of faith in unalloyed bhakti.

Cudamani: Please explain clearly what you mean by bhakta-sanga and bhakti-kriya-sanga (contact with acts of devotion). From whattype of sukrti do these arise?

Vaisnava dasa: Bhakta-sanga means conversing with suddha-bhaktas, serving them, and hearing their discourses. Suddha-bhaktas perform the activities of bhakti such as public congregational chanting of sri-nama. Participation in these activities or performing them on one’s own is called bhakti-kriya-sanga, contact with acts of devotion.

In the sastras, activities such as cleansing the temple of Sri Hari,offering a lamp to Tulasi, and observing Hari-vasara (Ekadasi,Janmastami, Rama-navami, and other such days) are called bhaktikriya.

Even if one performs them accidentally or without pure sraddha, they still create bhakti-posaka sukrti, virtue that nourishes devotion. When this sukrti acquires strength after many lifetimes, sraddha for sadhu-sanga and ananya-bhakti (exclusive devotion) develops.

It must be acknowledged that every vastu, substance, has some particular potency which is known as vastu-sakti, the inherent potency of that substance. The potency to nourish bhakti is found only within the activities of bhakti. These activities produce sukrti even if they are performed indifferently, what to speak when they are being performed with faith. This is expressed in the Prabhasakhanda quoted in Hari-bhakti-vilasa (11.451):

 

 

 

madhura-madhuram etan mangalam mangalanam

 

sakala-nigama-valli-sat-phalam cit-svarupam

sakrd api parigitam sraddhaya helaya va

bhrgu-vara nara-matram tarayet krsna-nama

 

 

 

Sri-krsna nama is the sweetest among all things that are sweet, and it stands supreme amongst all that is auspicious.It is the eternal, fully ripened spiritual fruit of the wishfulfilling tree of the Vedas. O best of the Bhrgus, if anyone even once offenselessly chants sri-krsna nama, either with faith or indifference, sri-krsna nama immediately delivers that person from the ocean of material existence.

Thus, all types of sukrti that nourish bhakti are nitya-sukrti. When this sukrti becomes strong, one gradually develops sraddha in ananya-bhakti (unalloyed bhakti), and one attains sadhu-sanga. Birth in a Muslim family is the result of naimittika-duskrti, or temporary impious deeds, whereas faith in ananya-bhakti is the result of nitya-sukrti, eternal pious deeds. What is surprising about this?

 

Lord Caitanya's Prophecy Will Not Go In Vain

 

“Very soon the unparalleled path of hari-nama-sankirtana will be propagated all over the world. Already we are seeing the symptoms. Already many Christians have tasted the nectar of divine love of the holy name and are dancing with karatalas [hand cymbals] and mrdungas [drums]. By the super-excellence of Lord Krsna’s holy name and the grace of pure devotees, our consciousness gets purified. When I see these signs, my hopes of seeing Lord Caitanya’s aforesaid prophecy being fulfilled are quickened, and that time has arrived. Although there is still no pure society of Vaishnavas to be had, yet Lord Caitanya’s prophetic words will in a few days come true, I am sure. Why not? Nothing is absolutely pure in the beginning. From imperfection, purity will come about.”

- Srila Bhaktivinode Thakur Mahasaya