(Adapted from a lecture by Swami B.G. Narasingha in Govindaji Gardens, Srirangapatna, India on 16th Jan 1997)
Śrīla Śrīdhara Mahārāja said the words of the scriptures are the words of the sages, simply giving some direction, to help us and guide us along the path. They are guiding us according to their experience. He said they are like lighthouses in the world of faith, relating their own realizations. But he also said we must go to the door of the Infinite and knock ourselves. Once, when a devotee asked him a question, he replied, “Answer it yourself—why do you ask me?” He said, “Go to the door of the truth and knock. Get the answer.” Everyone thought, “How do we do that? I just want to be told everything.” But he stressed—go to the door of the truth and knock; answer the question yourself. Search within—it is not merely an external process.
Searching by the mind, using intelligence and knowledge, is an inferior search when compared to the heart. Bhakti-yoga is called buddhi-yoga, the yoga of intelligence, but more than that, it is the yoga of the heart—the heart process. In the first verse of Śrīmad-Bhāgavatam, tene brahma hṛdā ya ādi-kavaye—Lord Brahma realized in the heart of his heart, that Kṛṣṇa consciousness had manifested there. This is a superior way of knowing. If we try to understand everything through the brain and the mind, as happens often, we may misunderstand or even become bewildered. We may be fixed at one time and later doubt our previous conviction. That is the nature of the mind and even of intelligence; it is not the final confirmation.
The final confirmation is in the heart. The higher position is given to feeling, not to thinking. In this material world, the higher position is given to thinking, and throughout India, svāmīs and sādhus are often praised according to their knowledge. Yet Gaura Kiśora dāsa Bābājī, who could not read or write, was the spiritual master of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who was a genius in every respect. Thus, the higher position belongs to the heart. Śrīla Śrīdhara Mahārāja often spoke of beauty, sweetness, charm, affection, and love—qualities of the heart that stand above mere intellectual prowess. They exist in infinite quality in Kṛṣṇa.
We should try to understand a thing from the plane of the heart. But in order to do that, we have to purify our hearts. That is the process of sādhana bhakti, primarily chanting the holy name of Kṛṣṇa. One cannot get bhāva-bhakti or prema-bhakti by mere sādhana (practice). What you get is pure devotion. You can become a pure devotee by sādhana bhakti. But many times it is confused that pure devotion and prema (love) are synonymous. Before you get love of Kṛṣṇa, you have to be pure. You have to become a pure devotee.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṁ
bhaktir uttamā
When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires. (CC Madhya 19.167)
You must reject jñāna and karma. Even in their most subtle forms, they must be rejected. Devotional service, which is performed without interest in jñāna and karma, that means fruitive activity, material enjoyment, liberation. Devotional service which is performed without these things, that is called pure devotional service. Those who perform such a service, they are called pure devotees. One must become a pure devotee.
In Bhakti-rasāmṛta-sindhu, Rūpa Goswāmī suggests you should become a pure devotee in the first three to four days. Why not? Why not give up all your nonsense? Why not give up trying for jñāna (knowledge) and karma (material enjoyment) and just become a pure devotee? Why not do that? When we render devotional service on that platform, Kṛṣṇa, being pleased, will bestow bhāva and prema (divine love).
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
In the beginning there must be faith (śraddha). Then one becomes interested in associating with pure devotees (sādhu-saṅga). Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders (bhajana-kriya). Thus one is freed from all unwanted habits (anartha-nivṛtti) and becomes firmly fixed in devotional service (niṣṭhā). Thereafter, one develops taste (ruci) and attachment (āsakti). This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify (bhāva), and finally there is an awakening of love (prema). This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness. (CC Madhya 23.14-15)
Actually, we don’t even have a heart until we reach the stage of ruci. In the stage of ruci you actually have a taste for the higher things. You have a taste for Kṛṣṇa-nāma. Then you can follow your heart. But if you still have anarthas, which is, if you still have a taste for the lower things, following your heart may take you down. When we have a heart feeling we should share that with an authority for validation. But, it does not happen all of a sudden when so many anarthas are still there.
We often try to discuss points of philosophy regarding faith, surrender, pure devotion, karma, jñāna, and so on. We try to understand these things according to the tattva (philosophical truths). Someone in Vṛndavana made a criticism of this saying that the Gaudiya Vaiṣṇava Society people are into tattva, but we are into rasa. Their thinking is that discussing tattva is a lower thing. But the reality is unless you know the tattva you will never get rasa. Bhaktivinoda Thakur says that this type of thinking comes from an atheistic mind. An atheistic mind is filled with pride.
This movement is a philosophical movement, and understanding the philosophy is essential for the development of pure devotion. Without pure devotion you cannot enter rasa. Actually, knowing about rasa is not that important. When you just want to know, the answer will be no. Kṛṣṇa becomes suspicious about your motive. He looks at the motive and just knowledge seeking, the thirst to know so many things, is not a healthy motive.
To want to know your relationship with Kṛṣṇa is also Māyā. Those who want siddha-deha, and want to know about that, that is their Māyā. They want to know for their own purpose. ‘I want’ is a disqualification. We have to purify ourselves of this malady, and knowing the tattva (discussing philosophy) is what does that.
The type of knowledge is important. The knowledge we must have in order to understand Kṛṣṇa, is that which helps to increase our faith; that knowledge is useful. But just knowledge, even transcendental knowledge alone will not reveal Kṛṣṇa. That knowledge which increases our faith and establishes us in our relationship with Kṛṣṇa is called sambandha-jñāna. That is what Caitanya Mahāprabhu taught Sanātana Gosvāmī—sambandha-jñāna, the knowledge which is favorable for the practice of devotional service. It is not antagonistic to the rāgānugā path of spontaneous love, but is in favor of it, establishing the devotee in that line.
One must understand the philosophy and follow it in practice. Otherwise, you can speak all day about it from the books till you are blue in the face and still get nothing out of that. Prof. Edward Dimock, a scholar at Harvard, drinks and smokes, but knows everything there is about the process of bhakti and the history of Vaiṣṇavism. There is not a drop of bhakti in him. He knows all about it but he doesn’t follow or practice it. Therefore he is not purified and has no taste for it.
Some of the books are written just to defend the pure hearted devotees from the attack of outsiders, jñānīs, karmīs, mokṣavādīs and so many others. They are just a defense system to attack and defeat others. There are some books, abundant in knowledge, intended to guide devotees and explain the stages of devotion; such books must be read and understood. For instance, Bhakti Rasāmṛta Sindhu is a very important book to study. There is another book Bhakti Rasāmṛta Sindhu Bindu by Viśvanātha Cakravarti Ṭhākura which provides analytical study of the process of bhakti. But just to read it is useless unless we are going to practice and follow it.
More important than being learned in all these things is one has to have humility. When Śrīla Prabhupāda first received a vyāsasana, it was more like a throne. Even kings may have been humbled by the thrones of Śrīla Prabhupāda. Some of them were really big. In Los Angeles a beautiful vyāsāsana was made which was high, extremely beautiful with red velvet, gold trimmings, pillars, gold-painted wooden banisters around it and some steps. When Śrīla Prabhupāda walked into the temple room and saw that, he just stopped right in his tracks.
Suddenly tears started down the side of his face. The devotees were waiting for Śrīla Prabhupāda to go and sit on that seat. He expressed something to the effect that he cannot accept it for himself, but for Kṛṣṇa, it was his duty to accept on His behalf. Then he turned to the devotees and said something very important. He asked the devotees, “Please always remain humble.” It was as if he could see the whole future right there.
He always called it the seat of Vyāsa (Vyāsāsana). Not my seat, but Vyāsa’s seat. So with dignity one must sit on this seat if one sits on it at all. And he said that only qualified persons could sit on it. Those who were in control of their senses, who had knowledge of the science of Kṛṣṇa. Which means no māyāvādīs or sahajīyas. They are the most unfit persons to occupy the seat of Vyāsa. And amongst the devotees one who sits on that seat must be humble. He must be qualified and he must know the science of Kṛṣṇa. Even if he knows the science of Kṛṣṇa, if he is not humble, then he will fall down. This is a fact.
In the forest of Naimiṣāraṇya, Romahārṣaṇa Sūta—father of Sūta Gosvāmī—was appointed by Vyāsadeva and unanimously accepted by the sages to the seat of Vyāsāsana, entrusted to speak the Bhāgavatam. Endowed with great qualifications, he was blessed with a thousand years to thoroughly discuss the Bhāgavatam. Yet, when Lord Balarāma entered the assembly on pilgrimage, all the sages rose in respect, but Romahārṣaṇa remained seated. Seeing his pride and sense of superiority—even over the Supreme Lord—Balarāma, angered, plucked a blade of kuśa grass and pierced his heart, killing him instantly. False pride stands as a fatal disqualification in devotional service.